Download - BBS 110 - Thesis Final
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Bible University
John Owen – The Defender of the Jesus Christ and the
Nonconformist Way
Gary Hill
Professor/Vice President Bill Carnagey
To fulfill the requirements of the
Bachelor of Biblical Science Degree
13 October 2013
© Gary Hill 2013
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Acknowledgement
A project of this magnitude is impossible to complete without the assistance of many
others along the way. In this regard, I am eternally grateful to God, His Son Jesus Christ and the
Holy Spirit. I am also indebted to my advisor, Dr. Bill Carnagey, without his constant support I
could not graduate. Bible University is a small island in a sea of sharks, and I thank everyone at
Bible University with my sincere gratitude and appreciation for the job each one does so
efficiently. It is my pleasure and honor to be a small part of this university.
I am deeply grateful for the support of my wife, Judy Ann. Without her invaluable help in
time staking proof-reading of the essays, the papers would not be in as rapidly, or as accurately.
On a personal level, Bible University has renewed my assurance and hope though the ever
present power of the Holy Spirit there is a way to educate those trapped in the Humanist
Manifesto, the state religion of the United States. Humanism practiced with the bible of Political
Correctness that stands in direct contradiction to the precious Word of God.
While there are many who have provided help, from the inception of this project to its
completion, no one could have been blessed with more devoted personal support from friends
and family. These friends provided constant support and encouragement, and our association
with them is one of the highlights of our years in Madawaska; we are thankful that many of these
relationships still continue. Then finally the staff at the Madawaska Public Library were always
willing to assist in helping to find that hard to find book.
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Dedication
I would like to dedicate the fulfillment of the requirement of the Bachelor of Biblical
Science degree to some who have refocused my passion to serve God in avenues and doors that
God has yet to open. I dedicate this thesis to the Lord Jesus Christ, the Great I AM – God
Almighty, and the Holy Spirit He used to convince me I was a sinner in need of salvation. I
would also like to dedicate this thesis to my advisor, Dr. Bill Carnagey, without his continuing
support and advice, I could not have accomplished this lifetime goal. I also dedicate this to my
wife Judy Ann; without her help and time consuming proof-reading, the thesis would have never
been completed. My mother, the late Margaret Louise “Pearl” Hill, who instilled in me never to
give up nor turn my back on the giver of life, the Lord Jesus Christ.
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About the Author
Born August 25, 1948, to a godly mother who throughout her life taught me about Jesus
Christ and God, Margaret Louise, and career Navy father, Hal W. Hill, who was overseas more
than at home. I moved with the family wherever the Navy moved my father. That included
Mobile, AL, San Diego, CA, Pensacola and Jacksonville, FL. In 1968, awarded an Associate of
Science degree in Communications, from Jones College, Jacksonville, FL, a then 2 year college.
Jones College was a member of the Florida/Georgia Junior College Athletic Association at that
time. Recruited by several schools on an athletic scholarship, I chose to play basketball, football
and baseball closer to home.
After graduation, I had a 15 year radio career which produced national awards of Music
Director of the Year in 1978, 79, and Program Director of the Year in 1979, as well. The awards
given by the Radio and Records Magazine and Convention, Los Angeles, and the Pocat Awards
in Philadelphia. In addition, I officiated high school baseball, football and basketball, college
baseball, basketball and football, and minor league baseball and football.
After radio, I worked as Director of the U.S. Army Summer Faculty Research and
Engineering and High School Science and Mathematics Faculty Programs for 14 years at
Battelle RTP. Next I flew for U.S. Airways Express, domiciled in Charlotte, NC, making an
average of 1,200 flights per year for 5 years.
Although raised in the Baptist Church by my Christian mother, I had years after college
and following where I drifted, and it took years, and two divorces to come to an understanding of
what it took indeed to be a true Christian. I became born again and baptized. One year later, I
was preaching the Gospel of Jesus Christ on college campuses for Maranatha Campus Ministries.
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This included the University of North Carolina, Chapel Hill, North Carolina State University,
University of Georgia, and the University of Virginia.
I had ministerial training in a different month long conferences at the University of
Georgia, Ohio State University and the University of Virginia. I and others have street preached
in the Pit at UNC, the strip at NC State, on Franklin Street on Friday nights and other locations
around the country. After Bob Weiner’s decision to close the campus phase of the ministry, I
started a small fellowship with 8 other families in Hillsbourgh, NC that eventually grew to over
10,000 members, Abundant Life Church and Schools (Elementary only currently).
Since leaving Abundant Life, I helped launch two more home churches that have
succeeded in growing and spreading the Gospel. At the current home church, Waters of Life
Christian Fellowship, we are currently replacing a roof on the 4,000 plus square foot church and
parsonage, library and fellowship center which should be repaired, open and running before
winter sets.
The Gospel of Jesus Christ, which centered Paul’s message, started the Church Age with
14 known churches and probably many more. We know there were believers who met in Athens,
more than one house church at Philippi, Ephesus, Cyprus (the first missionary journey); more
than one in Galatia and from Romans 15.19 there is Illyricum. It is with a little application we
can choose, as Paul, to spread the Gospel of Christ where He leads us to do so.
My passion lies in teaching those I meet to enjoy learning the Word of God. My interests
include Eschatology, Ecclesiology and Apologetics of the most limitless Word of God. One
lifetime is just not long enough to scratch the surface of the depth of God’s Word.
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Table of Contents
Acknowledgement.......................................................................................................................... ii
Dedication………...........................................................................................................................iii
About the Author…........................................................................................................................iv
Table of Contents............................................................................................................................vi
List of Tables….............................................................................................................................vii
List of Figures...............................................................................................................................viii
Chapter 1 Introduction...................................................................................................................1
Chapter 2 England’s Stormy Future…..........................................................................................4
Chapter 3 the Early Years…..........................................................................................................8
Chapter 4 John Owen 1635-1650.................................................................................................13
Chapter 5 John Owen 1651-1683.................................................................................................59
Chapter 6 Conclusions on John Owen..........................................................................................95
Works Cited……………………..................................................................................................98
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List of Tables
Table 1 - A Timeline 1616 – 1634......................................................................................8
Table 2 - A Timeline 1635 – 1650....................................................................................13
Table 3 – Calvinism vs. Arminianism ..............................................................................21
Table 4 – A Timeline 1651-1683......................................................................................59
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List of Figures
Figure 1 – John Owen by John Greenhill...............................................................................ix
Figure 2 – Oliver Crowell Statue……….................................................................................7
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Figure 1
John Owen painted by John Greenhill, 1668 (1649-1676)
Painting credited to National Portrait Gallery, London
(Greenhill, National Portrait Gallery)
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Gary Hill
Professor Bill Carnagey
BBS 110 – A Survey of the Old Testament
13 October 2013
Word Count: 31,181
John Owen – The Defender of the Jesus Christ and the Nonconformist Way
Chapter 1
Introduction
What is the value of a man? Albert Einstein once said, “The value of a man is what he
gives and not in what he is capable of receiving.” (Frank, Rosen and Kusaka 251)
John Owen gave his entire life for the Gospel of Jesus Christ. Within that context, his life
long fight for Toleration finally occurred, but after his death. John also fought for the right of the
church to be governed by the Holy Spirit and those led by Him.
With that in mind, John Owen is a saint. Let me state here that it is my desire not to
elevate a person unnecessarily or untruthfully. However when compared with the men of God
today, it can be derived from both his criticizers and admirers alike, before and after becoming
born again, John Owen lived the life he preached every second. John Owen’s spiritual theology
was Puritan. John Owen’s birthdate remains unknown. However, his birth year is 1616, to devout
Puritan parents in the town of Stradhampton, in Oxfordshire. It is not clear that his parents were
as John practiced, Congregationalist, however, eventually they enthusiastically supported John in
his pursuits of cleaning up the Church of England morally, spiritually and theologically, even to
leaving the church and starting a new one.
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Many Christians of the day, including Puritans, were members of the Church of England
in both the sixteenth and seventeenth centuries. However, the Puritans were the ones who called
for purification of the churches morals, worship and theology along the lines of those established
at Geneva, Switzerland by John Calvin (1509-1564) and his followers. The trend gained
momentum among scholars in the 1570s at Cambridge University while encountering the
persecution by the House of Stuarts at the beginning of the seventeenth century.
The House of Stuarts is where the kings of the monarchy and United Kingdom became
ascendant from 1603 to 1714. More on the Stuarts will result in the history of the United
Kingdom prior to the birth of John Owen, but first let me state what the Thesis will develop in
the forthcoming chapters.
1. I will expound on the historical context of England before and at the era of Owen’s
life.
2. I will report on everything Owen; his birth, early childhood, schooling, his Christian
and professional life.
3. I will report on the highlights of the many writings of John Owen as we encounter
them.
4. I will report on the roots of the Puritan movement and Owen’s Congregational roots.
5. Finally, any conclusions drawn from the investigation and any final thoughts.
When kings became reinstituted in the United Kingdom, the Stuarts held the upper hand.
The only question was, who would take the post. James the 1st of England who had the honor of
being the first Stuart king, as was also a Stuart King James VI of Scotland, which combined the
two thrones for the first time. From 1603 to 1714 the Stuart House dominated the thrones of both
countries. However, the chaos and persecution of Christians, of plague, fire and war also
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dominated this period of history. It was a period of intense theological debate, harassment and
threats on the Christians and Jews, producing sharp political change. All of this led to a bloody
civil war between the supporters of the Crown (King Charles the 1st) and Parliament, whose
participants became known as Cavaliers and Roundheads, out of which Oliver Cromwell
engineered the execution of King Charles the 1st.
God being behind the movement away from the Catholic Church of England and the
monarchy, the Puritan movement emerged as momentarily influential during the English Civil
War and Interregnum (1643-1660) after John Owen’s inspiring sermons before Parliament.
There was a momentary republic free from the Stuarts, an occurrence that had never happened
before.
The Restoration of the Crown quickly produced the British 'Glorious' Revolution.
William and Mary of Orange ascended to the throne as joint monarchs and defenders of
Protestantism, followed by Queen Anne, the second of James II's daughters. The end of the
Stuart line with the death of Queen Anne led to the drawing up of the Act of Settlement in 1701,
which provided that only Protestants could occupy the throne. The next in line according to the
provisions of the Act of Settlement was George of Hanover, yet Stuart princes remained in the
wings. The Stuart effect was to linger on in the benefit of claimants to the Crown for another
century. (Brooke, “The Stuarts”)
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Chapter 2
England’s Stormy Future
England, during the start of the Elizabethan period, at the beginning of 1600 was about 4
million souls but exploded by the beginning of 1700 to over 5.5 million. During the upheaval
that the 1600s brought, the trade and commerce were exploding with the growth of the
population. Merchants began to gain some respect even though political power and influence
remained in the hands of the rich and lavish land owners. From the “Evolution of Culinary
Techniques in the Medieval Era”, “By the end of the 1600s, 30 percent of the population
considered poor could afford to eat meat 2 to 6 meals a week. The rich and landowners, about
50 percent of the population, were eating meat, a sign of affluence, daily.” (Santich 61)
An event that played a prominent role in John Owen’s life was the 1642-1646 bloody
Civil War between Parliament and the rule of King Charles the 1st. From the “English Civil War,
The Essential Reading”, we learn:
To the Parliamentarians, the Royalists were 'Cavaliers' - a term derived from the
Spanish word 'Caballeros', meaning armed troopers or horsemen. To the
Royalists, the Parliamentarians were 'Roundheads' - a reference to the shaved
heads of the London apprentices who had been so active in demonstrating their
support for Parliament during the months before the fighting began. Both terms
reveal a lot about what the two sides thought of each other. In Parliamentarian
eyes, the typical Royalist was a dissolute gentleman, possessed of a suspiciously
foreign air and prone to acts of sudden violence. As far as the Royalists were
concerned, the typical Parliamentarian was a 'base mechanic': a low-born, lumpen
townsman, inexperienced in judgment and inelegant in appearance. There was
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more than a grain of truth in these stereotypes, but it would be wrong to conclude
from them that the Civil War was primarily a class war, a punch up between 'toffs'
and 'toughs'. The considerations which prompted men and women to choose the
sides they did between 1642 and 1646 were infinitely more varied and subtle than
the two-party labels suggest. (Gaunt 123)
Outside of the larger towns, agriculture made up the largest segment of the economy. The
largest commercial product and export, cloth, while usually produced in a factory, hand woven in
homes. Doctors and hospitals had not made their appearance in the beginning phase of the
modern period, and as a consequence, disease was rampant. The Plague was endemic and hit
towns particularly severely: there was high mortality in London in 1603, 1625, 1665.
Within this setting, the Puritans of England were either a member of the Church of
England trying to rebuild her, or independently trying to decide how to establish what was to
become the Congregationalist undertaking in England. Both the Puritans and the
Congregationalist both believed in the absolute autonomy of the local congregation. The
Anabaptist developed the “independence movement” which evolved easily among the Separatist
crusade away from the Church of England in the late Sixteenth century. From the Harper-Collins
Dictionary of Religion, “The first Congregational Church was established in 1567 in London.”
(Smith, Green and Buckley 285)
The Puritan movement began to fracture with the calling of the Westminster Assembly in
1643. Whereas previously, the Puritan movement was associated with Presbyterians and others
that sought further reforms in the Church of England, at the Westminster Assembly, it became
necessary to work out the details. Doctrinally, the Assembly was able to agree to the
Westminster Confession of Faith (which thus provides a good overview of the Puritan
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theological position, although some Puritans would reject portions of it, e.g. the Baptists rejected
its teaching on infant baptism).
Both the Puritans and the Congregationalist remained a small but moving segment of
Protestantism within both Wales and England. The winds of change blew into Scotland and
large metropolitan areas of all three. Puritan and Congregationalist remain in England, Scotland
and Wales to this day. It was in this era of England and the United Kingdom that John Owen’s
birth occurred sometime during the year 1616. Thus, one of the greatest defenders of the deity of
Jesus Christ and the Congregational way during the modern era began his life. John had no idea
at the time, but Oliver Cromwell would be a key individual in his future.
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Figure 2
Oliver Cromwell statue at the Houses of Parliament, London
www.London-GB.com
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Chapter 3
The Early Years of John Owen
Table 1 - A Timeline 1616 – 1634
National Personal – John Owen1616 William Shakespeare dies 1616 John Owen’s born
1617 Raleigh’s expedition to Guiana1620 Pilgrims sail to New England
1625 King Charles the 1st marries Henrietta Maria
1628 Enters Oxford University1630 Laud becomes Chancellor of Oxford
1632 Graduates with B.A.1633 Laud named Archbishop Canterbury
In the thirteenth year of the reign of King James1st, happens to be the same year William
Shakespeare died, and John Owen’s life began. He was much too young to know that Great
Britain was not a happy country, either politically or religiously. Five years before Owen’s birth
in February 1611, public affairs had remained abandoned to the monarchy, which morally had
proved to be just the opposite, immoral. The bottom line on the issue with the monarchy was
trying to govern without the people having a voice through their Parliament.
Both James 1st and Charles1st both tried to govern without the cooperation of Parliament,
catering only to the whims of the wealthy and the large property owners. This practice led
directly to the bloody Civil War between Charles the 1st and Parliament. After the Civil War, it
would be another century before the tables became turned, and Parliament would decide.
John Owen’s father, The Reverend Henry Owen, had grave misgivings about King James
1st and his chief adviser’s unethical behavior. Reverend Henry and his wife Hester were staunch
Puritans who desired to see the countries return to the righteousness of Jesus Christ. Henry
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became the curate at Chislehampton. From “God’s Statesman: The Life and Works of John
Owen”:
Within the parsonage, the children were taught to pray, to read the Bible and to
obey the commandments. Each day they sat with servants listening to their father
expound a portion of Holy Scripture and pray for the country, the parish and for
each of them individually. At their mother's knee, they learn psalms and other
portions of the Bible. As each Lord’s Day came along they knew that it was a day
of rest and worship for the whole community, the squire, the yeomen and the
labourers. Religious observance, though important, was not the only activity of
the parsonage. The children had to learn to read and write as well as help with the
manual chores. (Toon 1)
John Owen makes a reference to his Father, whom he clearly admired. “I was bred up
from my infancy under the care of my father, who was a Nonconformist all his days, and a
painful labourer in the vineyard of the Lord.” (Toon 3)
Henry and Hester sent their oldest son and John Owen when he was nine years old to a
grammar school in a house on the campus of Oxford run by Edward Sylvester in the parish of All
Saints, Oxford. Here, he and his brother took courses in preparation for the undergraduate school
of the university, including Latin, calculus and literature. His towering intellect was evident
when his parents entered him in Queen’s College at twelve years old.
Was this an early age for a young boy to enter college? All we have to do is compare his
entry with other contemporary Puritans. Bishop Hall, for example, enrolled himself at
Cambridge at fifteen, while his great Puritan contemporary, John Howe, did not enter Oxford
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until he had reached the riper age of seventeen. So John, often called a genius by his brother, was
early when compared to others.
Why Queen’s College at Oxford University? Perhaps it was the fact Henry Owen knew
the Provost, Christopher Potter, was a Puritan. Perhaps Henry or relative had attended there. In
any event, the boys went to Queen’s College at Oxford University.
John’s agenda at Queens was daunting. Here is a typical day for a twelve year old:
1. At 6 a.m. He attended a Latin Chapel,
2. Then breakfast next.
3. Then at 10 a.m. There were lectures, tutorials and disputations all
conducted in Latin.
4. Lunch is then at noon, with time for relaxation afterwards.
5. Afternoons began with another Chapel at 1 p.m.
6. Then more lectures and disputations held.
7. Then the next Chapel, time with their personal trainer, or private study.
8. Next there was the evening meal, time for study, then off to bed by 8 p.m.
9. Many notable occasions during the year included parents and relatives
visiting, along with former students known as the Acts of July or Comitia,
the end of the academic year. Finally, greeting the new and returning
students and the professors coming back at the Founders Day in late
August.
Quite a schedule for any 21 year old to keep, but what we are talking about here is a
twelve year old. One aspect of the day for John Owen deserves further explanation. The
disputations part of John’s education is something that would be rare today, however, highly
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beneficial. This mental exercise became central to Oxford’s intention for all students to be well-
rounded in all disciplines. Disputations, or endorsed organized debates, became a regular part of
universities of that era, to resolve questions arising on philosophy, logic or theology from
authorities and reconciling conflicting opinions. The procedure for disputations divided into
three stages, which follows.
1. Stage one consisted of a participant called the respondent who offered a
response or interpretation of the question of the day.
2. Stage two included several opponents stating contradictory propositions to the
question. They attacked any flaws in the respondent’s argument.
3. Stage three had the moderator who presided over the debate conclude the
arguments of each side, giving the weakness and strengths, then thought to the
subject overlooked, giving his selection as to the winner of the debate. John
Owen and his brother got to listen to the disputations while they were in their
first two years, but participated later.
Peter Noon states on disputations,
John and William would have watched disputations in their first two years, but in
the junior and senior years they would have taken part in them. The purpose of
these exercises was to improve the art of thinking logically and exploring all sides
of a problem. In John Owen's case, the university certainly succeeded in doing
this. (Toon 5)
In addition to exceeding the standard in academics, which John Owen did not think to be
over demanding, he found time for bodily exercise, which included throwing the javelin and
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doing the long jump. From the history book, “The Queen’s College”, “This suggest that John
Owen was a well-rounded individual, which later portraits confirm.” (Magrath 270)
It is necessary to note that the degree of Bachelor of Arts did not matter then the same as
it does now, a full line of liberal education. Instead, it signaled the end of an attainment of a
recognized training qualifying one to go on to higher studies and earn the Master of Arts, in the
1630s a more difficult level.
John was extremely fortunate to have the brilliant Aristotelian scholar John Barlow as a
tutor, who took an interest in the youthful genius that began a life-long friendship. Mark Curtis, a
prominent Oxford and Cambridge expert states, “From John Barlow he received a full draught of
Oxford learning at a time when the streams of controversy were in tumultuous conflict. The work
of the college tutor was definitively in the seventeenth century the most crucial part of a junior
scholar’s education.” (Curtis 107)
John awarded his B.A. at age fifteen. The Master’s degree was a three year course and
included geometry, metaphysics, ancient history, Greek, Hebrew and astronomy, together with
disputations which helped prepare John for defending the faith. Owen’s works then would reveal
his knowledge, although not always to the comfort of his readers the training he received in
ancient languages, literature and philosophy. John had a passion for learning which often left him
only 4 hours of sleep, something he later regretted with illness leaving him with guilt for the
missed sleep of his youth.
As a side note, John Owen learned to play flute proficiently. Owen instructed to play the
flute by Thomas Wilson, who some twenty years later, John would appoint him to the position of
Oxford professor of Music. John and William both received their Masters of Art degree. John
Owen was nineteen years old at the 27 April 1635 graduation activities.
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Chapter 4
John Owen 1635-1650
Table 2 - A Timeline 1635 – 1650
National Personal – John Owen1635 Graduates with M.A.
1637 Charles the 1st Pray Book in Scotland 1637 Becomes a private tutor1640 Short Parliament meets, Long
Parliament (1640-53) convenes1641 Irish Rebellion Grand Remonstrance
1642 Civil War begins 1642 London move/assurance of Salvation1643 Westminister Assembly meets/Solemn
League and Covenant signed1643 1st book published, A Display of Arminianism/Minister at Fordham and
marries Mary Rooke1644 Battles of Marston Moor/Newbury 1644 Son John was baptized 20 December1645 Laud executed/New Model Army
formed1646 End of 1st Civil War 1646 Parliament preaching/moves to
Coggeshall as minister/becomes Congregationalist, daughter Mary born?
1648 Colchester siege in 2nd Civil War 1648 Chaplain at Colchester siege, son Thomas dies.
1649 Charles the 1st executed/Cromwell expedition to Ireland
1649 Accompanies Cromwell to Ireland
1650 Cromwell invades Scotland 1650 Appointed preacher to Council of State/Chaplain to Cromwell to Scotland
Shortly after graduating from Oxford University in 1635, John and his brother became
ordained deacons by the Bishop of Oxford, John Bancroft, in Christ Church. One important item
that I need to mention now, John Owen’s Welsh uncle John had been giving both John and his
brother a stipend during their seven years of schooling. This continued as John continued his
education by enrolling in a seven year degree program at Oxford University leading to a
Bachelor of Divinity. This gave John an opportunity to explore both British and Continental
writers which he continued reading until his death. His areas of interest in Divinity School were
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“a continuing dispute between Protestants and Roman Catholics and the rise of the Arminian
doctrine in Holland and the Church of England”. (Toon 6)
Jacob Arminius (1560-1609), of Holland, was the person credited with the creation of the
doctrine of Arminianism with the major tenets of the theology being the rejection of
predestination, and the self-determination of the human will in salvation. Shortly after Jacob’s
death, his followers codified the 5 principles of Arminianism which are:
1. That the divine decree of predestination is conditional, not absolute;
2. That Atonement is universal;
3. That man cannot of himself exercise a saving faith, but requires God's help to
achieve this faith;
4. That through the grace of God is a necessary condition of human effort it does not
act irresistibly in people;
5. That believers are able to resist evil but are not beyond the risk of falling from
grace.
John Owen wrote an article in 1643 to address the Arminianism principle introduced at
Oxford University by the Chancellor William Laud in 1630, this occurring when he was 24 years
old. Many of the theological trappings of the Arminian practices that had infiltrated the Church
of England were now beginning to be introduced on the campus. Peter Toon states, “Provost
Potter revived practices in the College Chapel that many considered being papistical. At Christ
Church, Brian Duppa, began unnecessary renovations and singing of the Venite, Te Deum and
Benedictus and many other “high Church” influences introduced.” (Toon 7)
Some of the papistical practices included an emphasis on sacraments as the primary
source of grace, ceremonial worship as an expression of beauty and serenity, a need to kneel at a
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holy table, ecclesiastical robes, standing at the recital of the Creed and Gospel. Examples of the
influences introduced by Laud are the scents, Latin music, singing of grace at meals, hats for
worship and prayers to Mary.
At the same time the discussion of issues affecting the university became restricted by
Charles the 1st, effectively stopping theological debate on divine election and predestination.
However, John Owen, in a sermon before Parliament made the case for the Puritans against the
invading Arminianism. He attacked their theology on two main points in his first book, “A
Display of Arminianism” formally published in 1643:
First, to exempt themselves from God's sovereignty, -- to free themselves from
the supreme dominion of his all-ruling providence; not to live and move in him,
but to have an absolute independent power in all their actions, so that the event of
all things wherein they have any interest might have a considerable relation to
nothing but chance, contingency, and their own wills; -- a most nefarious,
sacrilegious attempt! To this end, they deny the eternity and unchangeableness of
God's decrees; for these being established, they fear they should be kept within
bounds from doing anything but what his counsel hath determined should be
done. If the purposes of the strength of Israel be eternal and immutable, their idol
free-will must be limited, their independency prejudiced; wherefore they choose
instead to affirm that his decrees are temporary and changeable, yea, that he doth
actually change them according to the several mutations he sees in us: which, how
wild a conceit it is, how contrary to the pure nature of God, how destructive to his
attributes, I shall show in the second chapter. Secondly, they question the
prescience or foreknowledge of God; for if known unto God are all his works
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from the beginning, if he certainly foreknew all things that shall hereafter come to
pass, it seems to cast an infallibility of event upon all their actions, which
encroaches upon the large territory of their new goddess, contingency; nay, it
would quite dethrone the queen of heaven, and induce a kind of necessity of our
doing all, and nothing but what God foreknows. Now, that to deny this prescience
is destructive to the very essence of the Deity, and plain atheism, shall be
declared. Thirdly, they depose the all-governing providence of this King of
nations, denying its energetically, effectual power, in turning the hearts, ruling the
thoughts, determining the wills, and disposing the actions of men, by granting
nothing unto it but a general power and influence, to be limited and used
according to the inclination and will of every particular agent; so making
Almighty God a desire that many things were otherwise than they are, and an idle
spectator of most things that are done in the world: the falseness of which
assertions shall be proved. Fourthly, they deny the irresistibility and
uncontrollable power of God's will, affirming that oftentimes he seriously willeth
and intendeth what he cannot accomplish, and so is deceived of his aim; nay,
whereas he desireth, and really intendeth, to save every man, it is wholly in their
own power whether he shall save any one or no; otherwise their idol free-will
should have but a poor deity, if God could, how and when he would, cross and
resist him in his dominion. "His gradibus itur in coelum." Corrupted nature is still
ready, either nefariously, with Adam, to attempt to be like God, or to think
foolishly that he is altogether like unto us, Psalm. l.; one of which inconveniences
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all men run into, who have not learned to submit their frail wills to the almighty
will of God, and captivate their understandings to the obedience of faith.
(Owen, Burder 25-27)
John obviously knew his audience well. His frontal attack calling Arminianism and the
Dutch Remonstrant both Pelagianism, which horrified Augustine of Hippo in the fifth century,
is as candid as one can be. There were many Protestant members of Parliament who shared his
stance against the Church of England. One also cannot miss the enthusiasm with which Owen
states his case, and admire him for standing up for what he sees is just. Today, hardly anyone
bats an eye at the Bible, much less a theological debate on man’s free will and God’s
predestination which case still is still debated today. I wonder how many millions will be eager
to get a Bible after they understand the rapture occurred, and they did not believe. Then the dust
will come flying off millions of Bibles when the world realizes that the Word of God was right,
after all.
Let us further investigate John Owen’s denunciation of Arminianism:
Secondly, the second end at which the new doctrine of the Arminians aimeth is, to
clear human nature from the heavy imputation of being sinful, corrupted, wise to
do evil but unable to do good; and so to vindicate unto themselves a power and
ability of doing all that good which God can justly require to be done by them in
the state wherein they are, of making themselves differ from others who will not
make so good use of the endowments of their natures; that so the first and chiefest
part in the work of their salvation may be ascribed unto themselves; a proud
Luciferian endeavour! To this end, first, They deny that doctrine of predestination
whereby God is affirmed to have chosen certain men before the foundation of the
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world that they should be holy, and obtain everlasting life by the merit of Christ,
to the praise of his glorious grace, any such predestination which may be the
fountain and cause of grace or glory, determining the persons, according to God's
good pleasure, on whom they shall be bestowed: for this doctrine would make the
special grace of God to be the sole cause of all the good that is in the elect more
than [in] the reprobates; would make faith the work and gift of God, with divers
other things, which would show their idol to be nothing, of no value. Wherefore,
what a corrupt heresy they have substituted into the place thereof. Secondly, They
deny original sin and its demerit; which being rightly understood, would easily
demonstrate that, notwithstanding all the labour of the smith, the carpenter, and
the painter, yet their idol is of its own nature but an unprofitable block; it will
discover not only the impotency of doing good which is in our nature, but show
also whence we have it. Thirdly, if ye will charge our human nature with a
repugnancy to the law of God, they will maintain that it was also in Adam when
he was first created, and so comes from God himself. Fourthly, They deny the
efficacy of the merit of the death of Christ; both that God intended by his death to
redeem his church, or to obtain unto himself a holy people; as also, that Christ by
his death hath merited and procured for us grace, faith, or righteousness, and
power to obey God, in fulfilling the condition of the new covenant. Nay, this were
plainly to set up an ark to break their Dagon's neck; for, "what praise," say they,
"can be due to ourselves for believing, if the blood of Christ hath procured God to
bestow faith upon us?" "Increpet te Deus, O Satan!" Fifthly, If Christ will claim
such a share in saving of his people, of them that believe in him, they will grant
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some to have salvation quite without him, that never heard so much as a report of
a Saviour; and, indeed, in nothing do they advance their idol nearer the throne of
God than in this blasphemy. Sixthly, having thus robbed God, Christ, and his
grace, they adorn their idol free-will with many glorious properties no way due
unto it, where you shall discovery how, "movet cornicula risum, furtivis nudata
coloribus." Seventhly, they do not only claim to their new-made deity a saving
power, but also affirm that he is very active and operative in the great work of
saving our souls. First, in fitly preparing us for the grace of God, and so disposing
of ourselves that it becomes due unto us. Secondly, In the effectual working of
our conversion together with it and so at length, with much toil and labour, they
have placed an altar for their idol in the holy temple, on the right hand of the altar
of God, and on it offer sacrifice to their own net and drag; at least, "nec Deo, nec
libero arbitrio, sed dividatur," not all to God, nor all to free-will, but let the
sacrifice of praise, for all good things, be divided between them. (Owen, Burder
27-30)
In a magnificent defense of Calvin Theology before Parliament, it was almost impossible
to imagine that John Owen recently graduated from Oxford University. After reading John
Owen’s defense of the Gospel and Calvinism in his first book, I have come to a few conclusions.
1. Like Stephen of Acts 7, John Owen was 24 years young when he made this
speech at an extremely young age.
2. One of the most salient points he makes about Arminianism is that it is a theology
that Owens states appeals to the flesh.
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3. That being the case and it is still highly debatable, we are all born with a man-
centric approach to life to the exclusion of God.
4. God helps one to learn the truth and shows His love and mercy towards us
(Romans 5:8) by sending the Holy Spirit to give us the gift of a spirit of repentance
and a heart for salvation.
John Owen did not mix words. John Owen rather pointedly calls Arminianism Theology
“Luciferian”. John’s argument stands fully articulated, however prejudiced by a basic
misunderstanding of the theology as it stands today. Andrew Thomson states this thought in his
book of the history of John Owen.
In all likelihood he had been silently laboring at this work while in the families of
Sir Philip Dormer and Lord Lovelace; more especially as his mental distress may
have had some connection with a misunderstanding of certain of those points of
which the Arminian controversy touches, and have led to their more full
examination. But we may discover the principal occasion of the work in the
ecclesiastical policy of the period, and in the strain of doctrinal sentiment which
that policy had long aimed to foster and to propagate. Laud and his party had
shown themselves as zealous for the peculiar dogmas of Arminianism, as for
Romish rites and vestment and for passive obedience; and the dogmas had been
received into royal favour because of their association with the advocacy of
superstitious ceremonies and the defense of despotic rule. (Thomson 13)
Thompson’s point is well taken. John was more against the staunch formalities of rote for
mere appearance of Laudism, than he was with the Church of England’s theological leanings
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which he later in life would attempt to change, and make peace. But on the Toleration issue, this
would not be settled in his lifetime, but it would be a constant theme of his.
To inspect the line by line key tenets of each Theology I have prepared a simple table of
the 5 points of both Calvinism and Arminianism.
Table 3
Calvinism vs. Arminianism
Calvinism Theology The Five Points of Arminianism
Original Sin - Mankind after the fall was born into Sin. Mankind is spiritually dead and with the Holy Spirit is blind. Obeying God is not in his thoughts and actions. Sin is natural to the flesh and to God he is evil.
Free Will -Sin does not control a man’s will. Sick from birth and spiritual near-sighted, can obey, can believe and finally repent. Does not sin continually and not wholly evil.
Unconditional Election – Free grace from God is how He chooses the elect. Each person comes to God by the Holy Spirit with nothing to give. The rest to be damned for their sins.
Conditional Election – For seen faith is how God chooses the elect. His creation He loves equally. No one is passed over by God, and everyone has an equal opportunity for salvation.
Limited Atonement – The elect are who Christ died for, and paid the price for sin giving those who believe in and live for him salvation.
Universal Atonement – The death of Christ paid a provisional price for all men, but did not guarantee it for anyone. Only those that would believe in Him.
Irresistible Grace - Saving grace is irresistible, for the Holy Spirit in invincible and intervenes in man’s heart. The Holy Spirit’s sovereignty gives repentance, new birth and faith to the elect who believe.
Resistible Grace – Man can resist saving grace because God does not challenge man’s free will. When a man believes he is born-again, faith and repentance come from free will and not from God.
Perseverance of the Saints - God protects his own and freely gives faith to those who ask with the Holy Spirit helping the elect to be obedient to the end. Even the back-sliders can come back to Him.
Falling from Grace – Very few Christians make it to the deadline in faith and by being obedient. (The final thought for Arminians on one losing his salvation is still not settled).
The fact is that Arminianism, firmly established in the world, is a growing theology in the
United States, as well. The following denominations practice Arminianism compiled in a list by
Roger Olson, a leading Arminian theologian:
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1. Fellowship of Evangelical Churches
2. Mennonite Church
3. Brethren Church
4. Evangelical Covenant Church
5. Evangelical Free Church of America
6. American Baptist Churches, U.S.A.
7. Baptist General Convention of Texas
8. Conservative Baptist Association of America
9. Baptist General Conference/Converge Worldwide
10. Cooperative Baptist Fellowship
11. General Association of General Baptists
12. National Association of Free Will Baptists
13. National Baptist Convention
14. National Baptist Convention, U.S.A.
15. North American Baptist Conference
16. Original Free Will Baptist Convention
17. United American Free Will Baptist Church
18. African Methodist Episcopal Church
19. Christian Methodist Episcopal Church
20. Congregational Methodist Church
21. Evangelical Methodist Church
22. The Christian and Missionary Alliance
23. Church of Christ
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24. Church of the Nazarene
25. Churches of God
26. The Wesleyan Church
27. Christian and Restorations’ Churches (Stone-Campbellite Tradition)
28. Adventist: Advent Christian Church General Conference
29. Grace Communion International (before the Worldwide Church of God)
30. Assemblies of God
31. Church of God (Cleveland, Tennessee)
32. Fire Baptized Holiness Church of God
33. International Church of the Foursquare Gospel
34. United Holy Church of God,
35. Vineyard Churches International (Olsen 226)
Now a caveat. There are denominations listed above which clearly do not practice
Arminian Theology altogether, but may share some of the components while mixing them with
Calvinist Theology. Therein lies a paradox. Paul, speaking of what he learned by the Apostles
from Jesus Christ said, “Your boasting is not good. Do you not know that a little leaven leavens
the whole lump?” (1 Corinthians 5.6)
The Calvinist doctrine teaches predestination while Arminianism teaches free will, with
the later teaching without God doing the work or choosing. The Theology of a denomination is
extremely crucial if one is going to go under the teaching of a pastor. Preaching any theology
may or probably may not be recognized by the average Christian who may be more influenced
by friends in the church, the warmth of the people in the congregation, proximity to their home
of the church and other factors.
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The social factors mentioned above sadly often have much higher weight in the decision
to attend a church than the Theology practiced and preached today. While I do not believe that
most preachers are deliberately misleading their flocks, the teaching they received in university
or college is often not rock-solid Biblical based theology either. Without doing Holy Spirit lead
independent enquiry into what the Bible says about the theology taught, any inaccuracy of such
will go unchallenged by the preacher and certainly not by the average Christian.
Another dividing point between the Calvinist (John Owen) and the Arminian (Jacob
Arminius) is the Word of God. It is hard to generalize any large body of churches with
accurateness because there are always many exceptions. However, typically the Calvinist
believes in the inerrancy of the Bible, and many of the Arminian Theology group does not. Here
is a quote on the subject from the Arminian.com with the author failing to identify themselves, “I
am sad to say that most Arminian churches do not have written into their articles of faith a
statement about the inerrancy of Scripture. While many may, in fact, hold to inerrancy, most
Arminian denominations do not have a statement about inerrancy written into their doctrinal
convictions. I was raised in the Assemblies of God and while I believe that the vast majority of
Assemblies of God pastors and Bible teachers do hold to inerrancy, the Assemblies of God does
not have an affirmation of inerrancy written into their fundamental truths.” (The Seeking
Disciple “Inerrancy”)
Let me state clearly that there are many reputable academians on each side of the issues
surrounding Calvinism and Arminianism. One of my former teachers, Dr. Chuck Missler,
succinctly states the issue,
Predestination vs. Free Will is one of the classic debates throughout the entire
history of both philosophy and theology. The doctrine of election also lies at the
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root of the traditional debate between Calvinism and Arminianism. When the
Lord Himself touched on this issue in Nazareth, they attempted to throw Him off
a cliff! (Luke 4:25-30) The "Once Saved Always Saved" view is still an
extremely controversial topic among those grappling with the apparent paradoxes
emerging from this issue. Our own view is that both views - Calvinism and
Arminianism - are correct in what they assert, but both are wrong in what they
deny. This classic debate, we believe, can only be resolved by recognizing that
God is outside our domain of time. The great insight of modern physics is the
discovery that time is a physical property. Since God is not bound by the
restrictions of our physical existence, He is not someone who has "lots of time,"
but rather One who is outside our domain of time altogether. While we have
complete freedom of choice - within our dimensionality of time - He is outside of
that domain and He alone knows the end from the beginning. Thus, it is a
courtship between two sovereignties. It is His faithfulness and unconditional love
that we have the opportunity to receive. (Missler “Armor of God”)
John Owen’s Christianity was all embracing, nearly Jewish and penetrated his entire life.
William Laud’s embracing of Roman Catholicism and Arminianism, is reflected in the release in
1631 of the “Articles of Religion” by the university, and immediately caused John to consider
leaving the university the best choice. This was because staying at Oxford would be considered
by God that he was compromising Laud’s beliefs. Owen resigned after a visit by King Charles
the 1st and the royal couple lodging in Christ Church Deanery. From “God’s Statesman, the Life
and Works of John Owen”, we pick up where John Owen went after leaving Oxford in late 1636.
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Owen did not go far from Oxford. Probably through his father’s help, he became
chaplain and tutor in the household of Sir Robert Dormer in 1637 at the Manor
House in the hamlet of Ascot in the parish of Great Milton. Taking a chaplaincy
was of course a common Puritan way of avoiding clashes with the hierarchy of
the Church and of continuing theological reading. John did not stay long in the
Dormer house. He moved twenty miles nearer to London to be the chaplain in the
home of John, Lord Lovelace, the second Baron, and his wife Anne, the daughter
and heiress of Thomas Wentworth, first Earl of Cleveland. Why he left Ascot for
Hurley, is not clear. Perhaps pressure from the Bishop of Oxford upon Sir Robert,
who was not legally entitled to have a chaplain, or even economic factors played
some part in the decision. (Toon 10)
John had security with the Wentworth’s that he lacked at Great Milton. Lord Lovelace
had permission from the Bishop to maintain a chaplain. Lord Lovelace was more than likely a
Protestant. If so, he harbored no love for Archbishop Laud and his religious practices.
Presumably Owen read services and preached in non-ecclesiastical dress. Lord Lovelace was
more interested in John’s character and chaplain abilities than in his attire. John Owen passed on
both accounts with his unblemished character and ability to handle the Word of God. John
stayed with Lord Lovelace even though his employer came out for the King, although
maintaining his Protestant faith, and had those around him prepare for war with Parliament
which started less than 2 years later in 1642.
Lord Lovelace began to follow the example of other noblemen and tell his tenants and
neighbors to prepare for fighting for the King in what should be a short conflict. By June 1642,
Lord Lovelace signed a declaration supporting King Charles. After the war had begun, John
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Owen during this period remained silent giving him time for the task of theological studying and
gathering what information he could of the war without CNN. He learned of the King’s attack on
Nottingham in August and proclaiming the Commons and its army traitors. Then came the
October news of the battle of Edgehill between the King and the Earl of Essex. Next came the
expected announcement that Oxford University welcomed the King onto the campus.
By October of 1642, both Lord Lovelace and John Owen came to the realization that this
was not going to be a short lived war. With Lord Lovelace’s sympathies being with the King,
and those of Owen wholly behind the objectives of Parliament, his religious convictions at last
motivated him to move. John Owen’s sympathies clearly were behind the cause of the
Presbyterian preachers of London who supported Parliament. The Grand Remonstrance stated
objectives and demands of Parliament delivered to King Charles the 1st in November 1641. Here
is a summary of demands to avoid the coming conflict.
1. We, your most humble and obedient subjects, do with all faithfulness and
humility beseech your Majesty, that you will be graciously pleased to concur
with the humble desires of your people in a parliamentary way, for the
preserving the peace and safety of the kingdom from the malicious designs of
the Popish party for depriving the Bishops of their votes in Parliament, and
abridging their immoderate power usurped over the Clergy, and other your
good subjects, which they have perniciously abused to the hazard of religion,
and great prejudice and oppression to the laws of the kingdom, and just liberty
of your people. For the taking away such oppressions in religion, Church
government and discipline, as have been brought in and fomented by them for
uniting all such your loyal subjects together as join in the same fundamental
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truths against the Papists, by removing some oppressive and unnecessary
ceremonies by which divers weak consciences have been scrupled, and seem
to be divided from the rest, and for the due execution of those good laws
which have been made for securing the liberty of your subjects.
2. That your Majesty will likewise be pleased to remove from your council all
such as persist to favour and promote any of those pressures and corruptions
where with your people have been grieved; and that for the future your
Majesty will vouchsafe to employ such persons in your great and public
affairs, and to take such to be near you in places of trust, as your Parliament
may have cause to confide in; that in your princely goodness to your people
you will reject and refuse all mediation and solicitation to the contrary, how
powerful and near so ever.
3. That you will be pleased to forbear to alienate any of the forfeited and
escheated lands in Ireland which shall accrue to your Crown by reason of this
rebellion, that out of them the Crown may be the better supported, and some
satisfaction made to your subjects of this kingdom for the great expenses they
are like to undergo [in] this war. Which humble desires of ours being
graciously fulfilled by your Majesty, we will, by the blessing and favour of
God, most cheerfully undergo the hazard and expenses of this war, and apply
ourselves to such other courses and counsels as may support your real estate
with honour and plenty at home, with power and reputation abroad, and by
our loyal affections, obedience and service, lay a sure and lasting foundation
of the greatness and prosperity of your Majesty, and your fantastic posterity in
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future times. Of course, King Charles the 1st rejected the demands of
Parliament, and went to war. (Forester 271)
This document was clearly Parliament’s way of avoided the bloodshed of war. John
Owen would have clearly been behind Parliament’s position, however there is no indication in
his writings that he supported this document, even though his attitude of nonviolence with those
that share a different theology is confirmed by Parliamentary historian Pauline Gregg,
There is no historical indication that John Owen supported this document,
although his later actions and attitude would seem to indicate he would. His
independent leanings are a strong predictive that he would be wholeheartedly in
favor of the petition. He was in favor of the later Westminster declaration made
27 May 1642 stating that the King, seduced by wicked counsellors, was making
war on Parliament.” (Gregg 88-90)
John made a deliberate decision to go to London and stay with relatives. His financial
support and his friendship, from his uncle came to an end on the move to London. However,
Owen came to understand that his move to London was God’s will. The move brought him in
contact with the leading London clerical defenders of Parliament who was either Protestant or
Puritan. Peter Toon says about the move to London, “He soon learned that Puritan preachers who
believed the war between Parliament and the King were in the terms of the battle of Christ
against Antichrist portrayed in vivid terms and symbols in the book of Revelation.” (Toon 12)
It was also at this time that John Owen came to a conclusion that would guide his thought
through the rest of his life. His point of and faith in the Word of God and the writers prevailed.
By November 1642 he was convinced that the only source of authority in religion
was the Holy Scripture; he wholeheartedly accepted the doctrines of orthodox
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Calvinism and knew how and why these differed from the doctrines of
Lutheranism, Arminianism and Roman Catholicism; but he had not yet
experienced that personal, spiritual assurance of the Holy Spirit witnessing to his
own spirit that he was a child of God. He knew that much of the literature of the
Puritan brotherhood of preachers had concerned itself with the need for this sense
of the reality of salvation. Happily, Owen found what his soul desired in St.
Mary’s Church, Aldermanbury. (Haller 83)
It happened on a Sunday. John Owen, and his cousin went to church to hear the famous
Presbyterian, Edmund Calamy, the rector of the parish. However, Calamy was not to be there,
replaced by someone whose name Owen could not determine. His cousin urged him to leave and
go try Arthur Jackson at St. Michaels nearby. Owen decided to stay at St. Mary. Matthew 8.26
was the theme that the preacher used, “Why are you fearful, you of little faith?” It was God’s
content directly to the heart of John Owen, and the Holy Spirit entered him. All doubts, any fears
and worries vanished, and John Owen knew he was a child of God. God had used an novel
preacher to talk to Owen. He now knew God chose him before the foundation of the world, and
had a loving plan for him and his life. The reality of the Holy Spirit entering him, he now would
take everything that happened to him in a different light, especially with Jesus Christ being in
control of the church and God in charge of the world. Never again would there ever be a matter
of where foresight and predestination of God occurred. It also meant that not only would he
preach receiving the Gospel, but the work of the Holy Spirit in their hearts, as well.
John Owen was working on his first book both before and after the Holy Spirit encounter
him. However, he now was writing inspired through the Holy Spirit. A Display of Arminianism,
which I have already addressed, was published in 1643. His efforts at criticism of Arminianism
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were not written elegance, but more of scoring a polemical effort to prove his academic position
than a fair evaluation of a doctrine. On July 16th of that same year, He also became the pastor at
Fordham, after turning down a parish offered by Sir Edward. Later, it happened either in
November or December 1643, he married Mary Rooke.
The parish records contain a record of baptism of their first child, John Jr., the son of
John Owens and his wife Mary on 20 December 1644. Also of importance, the previous rector at
Fordam since 1633, John Alsop had the parish well versed in Laudism. John Owen’s position
had come from Parliament and not Bishop Laud. To rectify Laudism, John went house to house
in the parish teaching Protestantism through two catechisms penned by himself. One for the
young of the parish, and the other for the adults. No everyone in the parish took to this new
Gospel; there were those who “walked disorderly…little laboring to acquaint themselves with
the mystery of godliness.” (Toon 18)
It was these that John Owen tried to turn. For the faithful hearers John wrote a book
entitled, “The Duty of Pastors and People Distinguished” in late 1644. Many insights into John
Owen’s preferences on how church should be conducted and attitudes towards him and worship
are in this book. I have summarized these from the Life and Work of John Owen:
1. The writing of this book was “for increasing of divine wisdom in themselves
and others”.
2. His advice included explanations of the attitude they should adopt toward
their minister.
3. Gain insight into the way they should approach Christian worship.
4. He was in favor of adopting a policy of Presbyterian or Synodical, in
opposition to Laudism, prelatical or diocesan.
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5. He was at that time an independent church government proponent. (Toon 18b)
God had brought him to London so that he would be there for the release of the Root and
Branch petition which he believed to be entirely contrary to the Word of God. At the same time,
Owen feared the democracy, or majority rule, of Congregationalism. His desire was to have
something in between the two. One of his contemporaries stated that John Owen is a, “moderate
and learned Presbyterian.” (Bartlet 118)
That being the case his days of being a moderate Presbyterian were about to come to an
end. The governing body of the Presbyterian faith was the Westminster Assembly of divines in
London. This organization’s learned membership had many different opinions over church
legislation voiced. About the time that John Owen was writing the “Duty for Pastors”, five of the
divines whom he soon befriended published “An Apologetic Narration” in December 1643,
explaining their adherence to the Congregational way. By this, they were advocating authority
for:
1. The local officers would assign officers, instead of the Bishop.
2. These officers would have the right to accept and ban members.
Even more importantly, “This proclamation also gave their reasons for dissenting from the
Presbyterian views of the majority of the members of the Assembly.” (Toon 19)
Another couple of dissenting brethren purchased a copy of the book “Keys of the
Kingdom”, by John Cotton, which had a tremendous impact on their views of church polity.
Cotton was also pastor of First Church of Boson, Massachusetts. John acquired a copy of both
books and devoured them.
Situations began to follow one after another for John Owen in late 1645. They include:
1. Rumors reached John Owen about the death in America of John Alsop.
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2. Sir John Lucas, the owner of the Manor of Great Fordham and a 12 year old
named William Abell now had the right to choose a successor.
3. John Owen, ready to go, made preparations. Baptism records indicate he
officiated the ceremony 28 December 1645. There are indications that he did
not abandon the parsonage until Easter 1646.
John Owen directly, by prayer, sought God’s direction as to his next service to Him.
Within a month, he received an invitation to preach before the House of Commons on April 29th,
1646. His friends from the past, Sir Peter Wentworth and Thomas Westrow, were the ones who
put his name out. The Long Parliament had a fast day on the last Wednesday of each month.
During these tough times, it was prayer and the preaching of the Word of God that formed an
important part of renewing hope and confidence that God was on their side. The side of
Parliament almost unanimously felt that God was on their side against the King and his evil
advisers. John’s sermon had a much larger audience than just the Parliament and St. Margaret’s
Church combined. His sermon was printed and distributed to all of England.
There were five major themes that John Owen preached during the years 1643-1646:
1. God is in control and governs the fate of individuals and nations.
2. With God being in control of England, she was an “elect nation.”
3. With the Solemn League and Covenant, England is in covenant relationship
with both Scotland and God. They must repent and reform the church.
4. The current civil war is like a measure of God’s shaking what can be shaken
leading either to a glorious reformation, or, more Divine judgment.
5. God has a glorious future for His Church unrestricted by the Turks, Papacy
and all Antichrist doctrines. (Owen, Goold, vol. VIII, 88)
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To explain the thought processes of John Owen at the time he made the presentation to
Parliament, several events were coming together. There was a significant victory by General
Fairfax at Cornwall and they were soon to get Oxford, as well. The new model Army of
Parliament had effectively defeated the troops of King Charles the 1st. To John Owen and the
divines, the victories by the new model Army existed inspired and predestined by God. The
Independents now had standing in Parliament, but not a majority. What this meant in practical
terms, the Independents were invited to speak more in the fast-days event. John’s appearance
was part of this hard fought new phase. John Owen had declared his allegiance to the aims of the
Independents in the Commons and the dissidents in the Assembly of divines. This becomes
much clearer when one examines the theme of John Owen’s speech.
Released in tracts in 1646, “A Vision of Unchangeable Free Mercy”, John Owen’s
theological doctrine and the way he ties this to events, government policies and religious
Toleration becomes clear. I have read the entire sermon. He does not mention specific battles in
war or politics, but, in generalities and basic principles. But, what he shows is God sovereignty
has acted throughout history in war and politics, allowing the growth of the Gospel in some
lands, but not others. Thus, from the title of the sermon, “The Sending of the Gospel to any
Nation is of the Free Grace and Good Pleasure of God.” (Toon 20)
Did John Owen go too far in stating that the success of the victors in any war or the
sovereignty of spreading the Gospel is the direct result of the favor of God? Maybe so. Much
later in life, in 1670, he wrote the following in his more mature and later considered thoughts on
success in war and God’s involvement in the affairs of government,
A cause is good or bad before it hath success one way or another; and that which
hath not warrant in itself can never obtain any from its success. The rule of the
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goodness of any public cause is the eternal law of reason, with the just legal rights
and interests of men. If these make not a end good, success will never mend it.
But when a cause on these grounds is so indeed, or is really judged such by them
that are engaged in it, not to take notice of the providence of God in prospering
men in pursuit of it, is to exclude all thoughts of Him and His providence from
having any concern in the government of the world.” (Owen, Goold, vol. XVI,
279)
John Owen wrote “A Short Defensative about Church Government, Toleration, and
Petitions about These Things” in late 1646. His treatise on church government is a heartfelt try
to be a peacemaker in the Puritan movement, with such a proud history, fragmented by the
pressures of war and the independence that comes with it. So much of the infighting then and
now does much to show dishonor to Christ. Owen’s essay was written to appease the warring
brethren. With the external pressures on the church, Owen believed that the internal pressure,
was brought on by Presbyterians, to produce signatures for petitions to be sent to Westminister
was not just. These petitions called for full implementation of Presbyterian discipline on the
parish level by the guidelines set forth by the Presbyterian National Church.
From a “History of the English Church” we find, “Meantime, and more to the structural
change needed in the church by John Owen, the Westminister Assembly, and the City authorities
had petitioned Parliament to authorize church discipline in parishes be totally administered by
the minister and lay elders that was already being done in Scotland or Geneva. They were
already doing this in defiance of the Bishop and without help or interference of a group of lay
commissioners appointed by Parliament.” (Shaw 292)
Owen refused to sign any of the petitions, applying four reasons to justify his refusal.
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1. He was convinced that honest civil rights in the parishes could not be
explained by a lack of strong Presbyterian discipline.
2. In August 1645 Parliament had already established the English Church as
Presbyterian, and this was crucial because it allowed a degree of freedom at
the local level.
3. Because the petitions and drafting of them came from unknown writers, they
gave the impression that it over-ruled “our noble Parliament”.
4. It was only a rehash of the Solemn League and Covenant from 1643 that
bound England and Scotland together into a civil and spiritual relationship.
Negotiators had already persuaded the Scots to add the words, “according to the Word of God”,
to the Solemn League and Covenant that more than quantified the kind of church organization.
(Toon 23)
The purpose of Owen’s “Country Essay” was to move into agreement the divergent and
often warring Presbyterians, Independents and others within the framework of existing
ecclesiastical law. Owen was a relatively minor and young preacher making what would be
perceived as an audacious move. He states “Essex has a rich supply of able-bodied, godly,
orthodox, peace-loving pastors and many pew sitters who know nothing of the power of
godliness, and a few souls in most parishes who were inclined to separation because of the
unsatisfactory state of parish churches.” (Toon 23b)
In the first part of the essay Owen proposed that each parish pastor should do what is
expected, make the rounds of preaching and catechizing, doing their best to make needed
reformation to each parish. In an unheard of proposition, Owen proposed that real born-again
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saints from each parish within areas of no more than 100 square miles to gather at least each
month and build within themselves a new formed church.
Within each new church they should elect local qualified pastors, teachers and ruling
elders, independent of the Popery. Speaking on the individual congregation and their
membership in the new gathered church John Own states:
Let the rules of admission into this society and fellowship be scriptural, and the
things required in the members only such as all godly men affirm to be necessary
for everyone that will partake of the ordinances with profit and comfort with
special care being taken that none be excluded who have the least breathings of
soul in sincerity after Jesus Christ. (Toon 24)
John Owen always has always stated that members of any church should always attend in
their own parishes. In the second part of the essay Owen opens the lifelong subject of Toleration.
To Owen, what this term intended varied widely among its users. When it came to the
Presbyterians, as well as to Independents and Congregationalist, it meant the unrestricted license
to teach and preach whatever the Holy Spirit led them within morals and religion. Owen believed
something different form the Presbyterians on the left and the Separatists and Sectarians on the
right. To quote Peter Toon, “Owen’s own position was firmly of the opinion that heretics as well
as dissenters from the Church of England should not be punished merely because they were so,
but only if they caused a public disturbance or were openly licentious.” (Toon 24b)
Instead of using the sword, their doctrinal errors must be countered by the reasonable
argument and through spiritual persuasion. After all, the persecution and punishment of heretics
by the Church of England had not produced no lasting good, but rather only tyranny. This stance
is an effort by Owen to restrain both the Parliament and the Church from launching into a
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persecution of anyone simply because of erroneous theology without causing any civil
disturbance. After all, doctrine based on salvation through Christ Jesus otherwise different
through hermeneutics could be corrected with reason.
In my research on Essex, it appears that Owen’s initial proposals for a peaceful solution
never got off the ground. What the proposals did is give us insight to Owen’s spiritual maturity
and the way he was applying the Bible to the situation. We can also clearly discern that from the
1644 paper, “The Duty of Pastors”, when Owen called himself a Presbyterian, he clearly was
rapidly moving in the direction of the Congregational way. This directional change occurred
because of the influence of Owen’s study of John Cotton’s book, and his own critical analysis of
what hard-liner Presbyterianism had created and unfortunately would continue to encourage.
A couple of observations of John Owen through 1646. One of these is that although he
highly encourages gathering of the real saints, he has yet to do that in the parish he preaches.
Secondly, Owen is quietly gaining respect and confidence from his peers and is encouraged that
what he is saying is valuable. I would even go so far to say that his publications to date have had
a positive effect on the future of England and Scotland.
Gleaming information from the title-page of his May 1646 book, “The Vision of
Unchangeable Free Mercy”, we find that he is at the end of 1646 the pastor of the Gospel at
Coggeshall. Situated about halfway between Braintree to the west and Colchester to the east it is
a small town on the banks of River Blackwater on the old Roman Military Road called Stane
Street. Owen believed that he was “directed by the providence of the Most High” to Coggeshall
where, we learn, he had been “sought by the people of God.” (Owen, Goold, vol. X, 140)
Owen uses his next publication to thank the Lord and the Earl who appointed him to this
post at Colchester. The publication, “The Death of Death in the Death of Christ”, published in
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1647, is a theological text book, but somewhat hard to read because of the heavy style of Owen
and his Aristotelian methodology. In this book, Owen defends orthodox Calvinism and the deity
of Jesus Christ and the price he paid for the elect on the cross. Christ’s death was God’s
sovereign will, to save those that would believe through the substitutional sacrifice of a spotless
lamb. The Earl, who was a noted opponent of Arminianism of both the Dutch and English, was a
huge fan of both his preaching and writing.
By the way, the people of Colchester responded well to Owen’s preaching,
packing the church on most Sunday mornings with as many as 2,000 trying to get into the
building. Owen modeled worship based entirely on the Word of God and free prayer. This is
possible because of the action of Parliament which had removed the requirement of the use of the
Book of Common Prayer in 1644. The Earl approved tremendously of John Owen’s preaching
and leadership abilities. He also agreed with Owen’s attack on the new doctrines coming out of
the Protestant Academy of Saumur. The writings from this institution included those of
Cameron, Amyraut and Daille. This new doctrine was a combined of orthodox Calvinism and
Arminianism although it claimed to be a continuation of restoring the original emphasis and
principles of the Reformed Faith.
Their new theology was known by the term “Socinianism”, of which Owen had a clear
stance against any new innovative theology. Here is a short example of his opinion on the new
theology and those who practiced it.
Theology is the “wisdom that is from above,” a habit of grace and spiritual gifts,
the manifestation of the Spirit, reporting what is conducive to happiness. It is not
a science to be learned from the precepts of man, or from the rules of arts, or
method of other sciences, as those represent it who also maintain that a “natural
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man” may attain all that artificial and methodical theology, even though, in the
matters of God and mysteries of the gospel, he be blinder than a mole. What a
distinguished theologian must he be “who receiveth not the things of the Spirit of
God!” But again, having sailed through this sea of troubles and being ready to
launch out upon the subject, that gigantic spectre, “It is everywhere spoken
against,” should have occasioned me no delay, had it not come forth inscribed
with the mighty names of Augustine, Calvin, Musculus, Twisse, and Vossius.
And although I could not but entertain for these divines that honour and respect
which is due to such great names, yet, partly by considering myself as entitled to
that “freedom wherewith Christ hath made us free,” and partly by opposing to
these the names of other very learned theologians, namely, Paræus, Piscator,
Molinæus, Lubbertus, Rivetus, Cameron, Maccovius, Junius, the professors at the
college of Saumur, and others, who, after the spreading of the poison of
Socinianism, have with great accuracy and caution investigated and cleared up
this truth, I easily got rid of any uneasiness from that quarter. (Owen, Divine
Justice 15)
Matt Slick has an excellent description of what Socinianism includes, and is indicative of
Owen’s strong objections:
Socinianism is a heresy concerning the nature of God. It is derived from two
brothers of the surname Sozinni who lived in the 1500's in Poland. Socinianism
denies the doctrine of the Trinity claiming it denies the simplicity of God's unity.
Instead, God is a single person with the Holy Spirit as the power of God. Since it
emphasizes the unity of God, there could be no divine and human union in a
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single person as Christ. Therefore, Socinianism denies the incarnation and deity
of Christ as well as Christ's pre-existence. It teaches that Jesus was only a man.
However, as is separate from the Unitarians, it taught that Jesus was a deified man
and was to be adored as such. Nevertheless, since Jesus is not divine by nature,
His sacrifice was not efficacious; that is, it did not result in the redemption of
people who would trust in it. Instead it was an example of self-sacrifice. The
followers of Socinianism also rejected infant baptism, hell, and taught the
annihilation of the wicked. The Bible was authoritative but was only properly
understood through rationalism. Of course, this system of belief is wrong since it
denies the doctrine of the Trinity and the Deity of Jesus Christ. (Slick,
“Socinianism”)
Just before the publication of John’s themed book on limited atonement of Christ, Owen
is now firmly in the camp of the Congregational way. Another somewhat pivotal moment for
Owen and his spiritual maturity: he immediately establishes a Congregational church based on
his newly adopted principles at St. Peter’s, Coggeshall.
Practically this means Owen’s new standing in the Parish allows him to have a regular
Sunday morning service as he had always done. Then a gathered church for visible saints who
together would have received Holy Communion, fellowship and praise in a service together.
John, to explain his new Congregational way in simple terms, wrote a book of explanation,
“Eschol, a Cluster of the Fruits of Canaan, or Rules of Direction for the walking of the Saints” in
1648. (Owen, Goold, vol. XIII 52)
This included 15 points that allow the Holy Spirit to keep fellowship live among the saints.
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1. Affectionate, sincere love in all things, without dissimulation towards one
another, like that which Christ did for His Church.
2. Keep continual prayer going for the prosperous state of the Church and ask for
God’s protection.
3. Strive earnestly and compete lawfully, by doing and suffering, for the sheer
righteousness by obeying ordinances, honor, liberty, and privileges of the
congregation, being jointly assistant to all opposers and global adversaries.
4. Everyone must take meticulous care and endeavor for the preservation of
unity.
5. Separation and sequestration from the world and men of the world, with all
ways of false worship, until we have God’s family home together, not
reckoned among the nations.
6. Frequent spiritual connections for edification according to gifts received.
7. Mutually bearing each other’s infirmities, weaknesses, tenderness, and
failings in meekness, patience, pity, and with support.
8. Tender and thoughtful collaboration with one another in their respective states
and conditions bearing one another’s burdens.
9. A gift and distribution of temporal things to them that are poor indeed, suited
to their necessities, wants and afflictions.
10. One must strive diligently to avoid all causes and those that cause divisions
between God’s people. Shun seducers, false teachers, and those that promote
heresies and errors, contrary to the kind and encouraging words.
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11. Cheerfully to endure individually for the whole church in wealth and suffering
and not to turn one's back on any occasion whatever.
12. In church affairs make no distinction of persons, but respect those that have
resources and services for the use of the brethren.
13. If anyone is in danger, persecutions, or affliction the whole church is to be
humbled and be honest in prayer on their behalf.
14. Vigilant watchfulness over each other’s conversation, attended with shared
admonition in case of uncontainable walking, with rendering an account to the
church if the offending party persists.
15. Exemplary walking in all holiness and godliness of speaking to the glory of
the Gospel, edification of the body of believers and also look after those that
do not believe. (Toon 28, 29)
What an impressive list of Biblically sound ways to maintain fellowship living among the
saints. If followed, this would surpass denominational lines, and heal the rifts between brethren
within families. His passion for separation and sequestration from the world is something that
real Christians, or visible saints as Owen classified them, may have to face in the near future. I
heard it said today as the world becomes darker and darker that Christians must be brighter and
brighter in the light of Jesus Christ. They must come out and be separate to allow the Holy Spirit
the freedom to operate with the church.
Late in March 1648, Owen attended a ministerial meeting in Colchester. Ralph Josselin,
minister at Earls Colne, wrote in his diary of that day about John, “We had much discourse
concerning falling into practice, by whom it shall be done; the Parliament proposeth by the
people who have taken the Covenant; others, as Mr. Owen, conceived this too broad, and would
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have first a distinction made in our parishes, and that by the minister and those godly that join
unto him, and proceed to choosing.” (Hockliffe 48)
John Owen was making a valiant effort towards inserting the Congregational way into
mainstream Presbyterianism. The beneficial news is that the Presbyterian National Church never
materialized. Thus, he avoided any issue of reconciling his views with such a national
organization. Owen firmly in his soul believed the Congregational way was much more than a
new church government. He and the dissenting brethren of the Westminister Assembly and the
divines of Massachusetts with the Congregational way gathered churches of visible saints were
both an act of obedience to Jesus Christ, the Head of the Church, and also an expression of hope
for the future.
That the future for those on the Congregational way like Owen included the Millennium
where the purified church, the gathered churches, would enjoy fellowship with each other and
the Lord Jesus Christ. Other Congregationalist had differing views on aspects of the Millennium,
but not on whether it would happen or not. Soon after the ministerial meeting at Colchester, the
second civil war broke out. The particulars of this second civil war are not applicable to this
paper except as it relates to John Owen. It gave Owen the opportunity to have extended
conversations with officers and men alike that forged friendships that would last for years.
Owen continued to preach to the victorious troops in the Colchester thanksgiving dinner.
He did the same thing at Romford some two weeks later. His sermons centered on Habakkuk
3.1-9 from “Ebenezer: a Memorial of Deliverance of Essex County and Committee.” These
verses from Habakkuk are a prayer which begins with asking God for mercy when He visits the
earth in judgment. From this prayer, Owen developed 21 principles that Parliament could
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observe and take to heart. They contain detailed information of God’s disciplining in those he
loves, prayer, and matters of faith tied to the events at Colchester, the distinct providence of God.
Owen is probably walking on shaky ground by tying God’s providence to current events
around him. For example, the royalist leaders loss being a victory for the Gospel which united
the saints to the common cause. His bias on this issue does not take into consideration important
secondary issues like excessive taxation, patriotism and fear of how things are going to turn out.
However, who of us have not done the same thing in the passion of the moment? I do not want to
create any doubt on John’s spirituality, hermeneutic, or his eschatology. It just seems to me that
perhaps John may not be on solid ground with these type statements.
Commander Fairfax, victorious at both Kent and Essex, with other commanders doing the
same over the rest of England, left the royalists utterly defeated. The Parliament made efforts to
make headway with demands to Charles the 1st at Newport, Isle of Wright and failed miserably.
According to S.A. Gardiner hearing of this, “The army rose up in a crescendo of calls for
‘impartial justice’ on all the offenders. So in November of 1648 the victors ‘A Humble
Remonstrance’ presented to Parliament in the Commons. The Commons members, rather
tactlessly, laid it aside.” (Gardiner, History Vol. 3, 508)
The army clearly warned Parliament that any further negotiation with the King would be
inadequate and that he should be brought swiftly to trial. The document presented to the full
Commons, penned by Henry Ireton as I have noted, who was a close friend of John Owen. Is it
possible that Owen had discussed this document with Ireton and some of the ideas within might
have come from him? About two weeks later in December 1648 Colonel Pride’s troops moved in
surrounding the castle at Westminister, guarding the entrance to the Commons. Anyone having
royalist tendencies could not go into the Commons.
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After this time, things began to flow swiftly. They arrested the King and brought him to
Windsor for the early trial. That trial occurred on 1 January 1649, the Commons declaring the
King’s levying war on Parliament and the Kingdom a treason. A high Court of Justice was
quickly setup. Only thirty days following, an exceptionally small minority of powerful men,
without the will of the rest of the nation, found King Charles the 1st guilty of treason, and he was
executed in Whitehall outside Inigo Jones large Banqueting Hall.
John Owen was one of two invited to speak at the next fast-day delayed by one day
because of the execution of the King. Owen was in London and saw the execution of the King.
Toon relates about the incident: “He probably had been back in London from 28-30 January
1649, because in his sermon, he mentions it ‘a hasty conception, and like Jonah’s gourd the child
of a night or two.’ Perhaps hurried however, it contained the sentiments of a number of year’s
thoughts, observations, and voluntary acting for the Independent cause. The sermon he preached
on Jeremiah 15.19-20 called ‘Righteous Zeal encouraged by Divine Protection.’” (Toon 33)
The sermon compared Judah in Jeremiah’s life with England in the 17th century. In these
passages, King Manasseh, Judah and Jerusalem destroyed just as the Northern Kingdom had
been. However, unlike the Northern Kingdom, Judah will not be dispersed as they were. Owen
preached that God judged England in the civil wars, and by the execution of the King. In
obtaining God’s favor in the future, those in power in England must:
1. Remove from England all traces of false idols and worship.
2. Remove superstition and tyranny.
3. Wholeheartedly support Christianity based on the Holy Word of God.
Owen’s sermon, dedicated to the right honorable, the Commons of England. John clearly
understood the removal of Charles the 1st in eschatological and apocalyptic terms. 19th century
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Nonconformists often ask questions as to whether Owen condoned the execution or whether he
was able to refuse preaching. Both contentions are mute when one carefully consider the facts. If
John did not want to preach, he could have just turned them down. His actions after the
execution and subject matter of the sermons make it clear that he believed that God condemned
the House of Stuart, and not the kingship as such, for supporting false religion and tyranny. On
this basis, John Owen saw the execution as part of God’s righteous judgment.
Continuing the arguments that had dominated his sermons for the last three years, Owen
had attached to his sermons the section titled “Of Toleration: the Duty of the Magistrate about
Religion.” Owen felt that magistrates and churches had the power as defenders of the truth of
God and dispute errors by the spiritual sword and hammer of the Word of God. John also
advocated the proper use of church discipline. Owen would not be politically correct today
because he advocated the role of Parliament to provide for the preaching of the Gospel in the
whole of England to challenge all non-Christian worship.
This would allow the National Council group another year, but let ministers at the parish
level with differing views of church polity to serve God’s people in harmony. Owen ended with
a suggestion that Parliament should organize and listen to a debate on Toleration. Having done
this, Parliament would then be able to make up its own position on the subject. Although Owen
never said, it would seem that he would be more than willing to participate in the debate. London
is next for Owen. He is there to preach to the Commons. His text for the sermon is Hebrews
12.26, “Yet once more I shake not only the earth, but also heaven.” (Owen, Goold, vol. VIII 244)
Owen’s eschatology continued tying prophetic statements in the Word of God and
relating them locally to both England and individual events. His themes in this sermon were the
coming Kingdom of Christ, the fall of Babylon, and the overthrow of the religious power of the
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Papacy, which he believed prophesied in Revelation 17. At this time, the Roman Catholic
Church still extended its influence over most all of the European nations both spiritual and in
temporal powers. Owen believed Revelation 17 spoke of breaking the grip of Rome and the
removal of all antichristian tyranny. In fact, during Owen’s time, revolutions were increasing in
this period all over Europe against Roman control, which may have influenced his and other
Independents’ thoughts.
It is evident from Owen’s preaching that his mind became excited by the prospect the
events occurring around him were part of God’s working in the last days. Fortunately Owen’s
eschatological views did not overpower his understanding to the extent of becoming branded a
Fifth Monarchist. A brief explanation of what defines a Fifth Monarchist, established loosely on
Daniel 2.44 where Daniel, a young Jewish boy at the time perhaps 16 or 17 years old, interpreted
Nebuchadnezzar’s dream. Daniel spoke directly through a night vision prophetically about the
course of world empires, and their destruction during the period termed “the time of the
Gentiles” (Luke 21.24; Revelation 16.19).
Let’s take a look at the fifth kingdom of Daniel 2.44:
And in the days of these kings the God of heaven will set up a kingdom which
shall never be destroyed, and the kingdom shall not be left to other people; it shall
break in pieces and consume all these kingdoms, and it shall stand forever.
The Fifth Monarchist was a fringe Puritan sect in England. This group’s eschatology
included the precise timing of Daniel 9.44, succeeding the Biblical and historical kingdoms of
Assyria, Persian, Greek and Roman Empires, was at hand. According to the book of Revelation,
Jesus Christ would come back with his saints to establish the 1000 year Millennium Kingdom.
(Encyclopaedia Britannica 9:227)
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The extent of John Owen’s association with the Fifth Monarchy is reflective in that the
group of the 1650s accused him of deserting the cause, suggesting his early views may have been
embraced by this fringe Puritan sect. Sitting in the audience of the Commons preaching on the
predicted future events in the kingdom was Oliver Cromwell. Oliver was particularly interested
in the interpretation of prophecy having written John Cotton about the subject recently. So
naturally, Oliver was extremely attentive and deeply impressed with Owen’s ability to relate to
events in which he had such a substantial stake to the will of God and future of Christianity in
Europe.
Providentially both Cromwell and Owen were to meet the next day. Owen had gone to
Queen Street to drop in on to pay respects to General Fairfax. As he was waiting to see him,
Oliver Cromwell sees Owen and walks up to him and asks him to join in a forthcoming
expedition to Ireland to put down a rebellion there. Not ready to accept the offer, Owen asks
Crowell for time to think it over. Owen makes his way back to Coggeshall and is there only a
short time when a letter arrives at the church asking for his release. Owen’s brother, Captain
Philemon Owen, arrives to persuade John on Cromwell’s behalf to accompany him to Ireland.
The suggestion he go to Ireland had now turned from a request into a virtual command.
After conferring with local ministers, Owen now agrees to go. This intensely painful
decision would have momentous consequences not only for him but many others for the future.
Owen preached another sermon in Christ Church before leaving, with Cromwell that is eventful
only for the six spiritual principles on how any government can be sure it is not destroyed in
God’s shaking and changing the nations.
1. God will not overthrow a government if He has honored its undertakings for
Him.
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2. If its members devote themselves to His cause.
3. If the government subjects their power to the power of Jesus Christ.
4. If the government has the prayers of God’s elect.
5. If the government fulfills the work of the Christian magistracy.
6. If the government does not have the qualifications of the power of Roman
Catholicism, which God has promised to destroy.
What he did not say: because England in 1649 had done just that, then England could
expect the continued blessings of God. After the Christ Church sermon, there was a large feast in
Grocers’ Hall. This a farewell dinner for the departing troops before leaving for Ireland. Owen
and Goodwin were thanked for the sermons and offered to have the sermon printed out which
both declined. It was also at this time there were proposals put forth mentioning John Owen to be
Head at Oxford University. Peter Toon relates, “By the time of the discussion of his future Owen
was heading back to Coggeshall to get things in order for his travel to Ireland. He had to arrange
for care of his family and the preaching at St. Peter.” (Toon 38)
11 July 1649, Owen and Cromwell, both were in London at Whitehall in a prayer
meeting asking God’s favor before the departure of the army to Ireland. Cromwell, Colonels
Goffe and Harrison all quoted scriptures of God’s judgment on the enemies of the Gospel of
Jesus Christ. They implored God’s protection on their cause and the troops. Owen thoughts
turned to his task during the turmoil. That would be to see that the training of preaching ministers
at Trinity College did not cease.
The army, Owen and Cromwell, are all in Bristol by 15 July 1649, facing a long wait till
the 15 August deployment date. The time finally comes, and as the troops are boarding ships at
Milford Haven news arrives of a victory in Ireland. Colonel Michael Jones had routed the Earl of
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Ormonde, a royalist adversary, at Rathmines. As any strategists knows, at a time when one needs
to be at their strongest to fight Cromwell’s troops, it is extraordinarily hard to do so when your
largest army has just been routed. The royalists held Drogheda, an important town on the Boyne
river and strategic on the Dublin to Ulster road.
Owen and the troops sail on 13 August 1649, arriving in Dublin two days later to a
roaring cannon and masses of cheering people. All Roman Catholics forced to flee from the city
by Colonel Jones. Ireton and 84 ships of soldiers arrive in Dublin one week after Cromwell.
They grouped together organizing everything required for the assault on the north. Peter Toon
tells us what their first step must be. “Their first task was to take Drogheda, some thirty miles to
the north of Dublin. Owen stayed behind in the first military assault, Cromwell’s taking of
Drogheda and the execution of those that sought to defend it for the royalists.” (Toon 39)
I have found no evidence that John Owen made any written comment about the massacre
at Drogheda. However, it can be assumed that as Cromwell saw it, Owen would describe it much
the same. It was necessary to instill fear that might prevent further conflict. Owen lived in Dublin
castle and concerned himself with preaching the Gospel, apparently received well by the locals.
(Rogers 654)
According to “An Epoch in Irish History, Trinity College”,
He also surveyed Trinity College, which was in poor repair with a small group of
teachers and students. Some of the famous students that Owen knew who
graduated there included Walter Travers and Archbishop James Usher. Owen
would have a healthy respect and longing for its return to its former academic and
spiritual strength. (Mahaffy 203)
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Apart from the preaching and saving of souls and administrative duties, Owen had time
to finish the rewrite of “The Death of Death in the Death of Christ”. This, one of his most
difficult books to read, a response to criticism of John’s earlier “Salus Electroum” by one
Richard Baxter, known as a reformed pastor of Kidderminster, whose view on the atonement of
Christ Jesus is known as Amyraldianism. From “The Dictionary of Historical Theology” we find
the meaning of the theology:
Amyraldianism implies a twofold will of God, whereby he wills the salvation of
all humankind on condition of faith but wills the salvation of the elect specifically
and unconditionally. The theological difficulty of God's will having been
frustrated by the fact that not all are saved is met by the argument that God only
willed their salvation on the condition of faith. Where an individual has no faith,
then God has not willed the salvation of that person? (McGowan 12)
From the standpoint of John Owen, any compromise with Arminianism, and that is what
he felt Baxter’s views were closest to, were unacceptable. John finished this book by the 20th
December 1649, as Cromwell’s forces captured Wexford, Cork and the troop’s setup staying in
Youghal for the winter. Owen returned to London, not staying for the spring offensive in 1650.
The first job upon returning was promote to the Council of State the urgency for the orderly
preaching of the Gospel of Jesus Christ in all of Ireland. Owen once again preached before the
Commons on the last Friday of February 1650, making the deity of Christ and his saving power
the priority for Ireland. The duty of the British government stands highlighted in the mind of
John Owen in his sermon:
God’s work, where unto you are engaged, is the propagating of the kingdom of
Christ, and the setting up of the standard of the gospel. So far as you find God
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going on with your work, go you on with his. How is it that Jesus Christ is in
Ireland only as a lion staining all his garments with the blood of his enemies; and
none to hold him out as a lamb sprinkled with his own blood to his friends? Is it
the sovereignty and interest of England that is alone to be there transacted? For
my part, I see no farther into the mystery of these things, but that I could heartily
rejoice, that, innocent blood being expiated, the Irish might enjoy Ireland so long
as the moon endureth so that Jesus Christ might possess the Irish. But God having
suffered those sworn vassals of the man of sin to break out into such ways of
villainy as render them obnoxious unto vengeance, upon such rules of government
amongst men as he hath appointed; is there, therefore, nothing to be done but to
give a cup of blood into their hands? Doubtless the way whereby God will bring
the followers after the beast to condign destruction for all their enmity to the Lord
Jesus, will be by suffering them to run into such practices against men as shall
righteously expose them to vengeance, according to acknowledged
principles among the sons of men. But is this all? Hath he no farther aim? Is not
all this to make way for the Lord Jesus to take possession of his long since
promised inheritance? And shall we stop at the first part? Is this to deal fairly with
the Lord Jesus? Call him out to the battle, and then keep away his crown? God
hath been faithful in doing great things for you; be faithful in this one, do your
utmost for the preaching of the gospel in Ireland. I would that there were for the
present one Gospel preacher for every walled town in the English possession in
Ireland. The tears and cries of the inhabitants of Dublin after the manifestations of
Christ are in my view. If their being less the Gospel move, not our hearts, it is
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hoped their importunate cries will disquiet our rest, and wrest help as a beggar
doth an alms. (Owen, Goold, vol. VIII 208ff)
Some present in the Commons probably recalled how Owen had made a similar plea for
the outposts of England and Wales. The true spirituality of John Owen is evident in his heart and
great concern that people hear and know that God walked among us in Jesus Christ. When the
battle was at his highest moment, John’s first thoughts were to see the growth of the Kingdom of
Christ was not ignored. Owen may or may not have been consulted on a proposal that went
through the Commons on 8 March 1650 entitled, “Act for the Better Advancement of the Gospel
and Learning in Ireland”. (Firth and Rait 355)
Several things came out of this legislation that involved Owen that God may have been
involved with that would affect his future directly. The highlights of the legislation that may
affect John I have summarized:
1. The home and lands of the passed Archbishop of Dublin and also Dean and
Chapter of St. Patrick’s Cathedral became entrusted to 15 trustees which
included John Owen.
2. The Act provided for the maintenance and upkeep of Trinity College.
3. It called for the erecting of a new College and a Free School.
4. Parliament was to acquire and finance 6 able ministers to go to Ireland.
5. The Council of State would hire John Owen to join four other preachers to
officiate at Whitehall at the income of 200 pounds yearly each.
John was being hired away from his first love, preaching the deity of Jesus Christ. John
was provided with lodging, probably the one occupied by the late Archbishop Laud, and his job
was to offer prayers and Bible readings at the start of each Council and preach a sermon each
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Friday in the Whitehall Chapel. John was now in a unique position around the very center of the
Commonwealth and this assured he knew that men that were deciding the fate, under God, of
England and Wales. With the acceptance of this position he was now firmly committed to the
New Republic and believed he could ultimately influence decisions and polices to embrace the
Gospel of the Lord Jesus Christ.
On 20 June 1650, one of the new decisions made clear that England should enter
Scotland to prevent a Scottish invasion of England. This occurred just as Cromwell had been
back in England with his troops less than 3 weeks. The real fear was that Scotland would seek to
put the young Charles 2nd in power, and thereby reestablish the Presbyterian and Stuart line of
monarchy.
Fairfax, who had been the first in command in Ireland, was also asked to also lead this
invasion, but declined, citing “disabilities of both body and mind.” This excuse could be
interpreted in various ways, however, the fact that he was a moderate Presbyterian probably was
the main reason. They instead asked Oliver Cromwell to head up the Scottish invasion.
Cromwell invaded Scotland on 28 June 1650, with Owen along as Chaplin alongside
William Goode again. The route took them through Cambridge, York, Durham and Newcastle.
Owen in Newcastle had the opportunity to visit the Congregational church and was able to give
them some practical guidance. (Cromwell, vol. 2, 260)
Beside the river Tyne, the Army kept a fast and called upon God to support its endeavors
on His behalf. Owen was there, and he and four others ministers helped with the devotions.
While Cromwell and the troops were at Newcastle, he and a group including Owen composed a
plea to Scotland Christians not to oppose them. This document went ahead of the assault on
Edinburgh in an effort to minimize the bloodshed. The document, “A Declaration of the Army of
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England”, was to all the saints and partakers of the faith of God’s elect in Scotland. Peter Toon
states, “It explained the English government’s interpretation of the Solemn League and
Covenant, the multiple civil wars, and execution of Charles the 1st and the action of the young
Charles 2nd.” (Toon 43)
It is clear that the English troops, Chaplains and others supporting the English troops
believed their cause was just and righteous before God. Cromwell states in “Oliver Cromwell”,
“Our vindication before God is evident in our next document at the halting place at Berwick,
which is called ‘Vindication of the Declaration’. This document was composed by Owen and the
other ministers. In the Scottish town of Berwick, Owen preached a Lord’s Day sermon on 20
July 1650.” (Cromwell, vol. 2, 302)
This service is followed by the English troops making its way northward encountering
little resistance to the outskirts of Edinburgh. The war continued with Owen leaving to return to
his duties to the Council of State. With Owen back in London, Cromwell achieved his greatest
achievement in battle. On 3 September 1650 at Dunbar, English troops under Cromwell wrecked
the Covenanters, severely weakening the forces of Charles 2nd in Scotland and ensured the
continued independency in England.
From the 6th volume of the House of Commons Journal we find the history of Crowell’s
penetration into Edinburgh.
The English Army has now made its way into Edinburgh engaging in a hotly
contested war of words with Presbyterians. Cromwell wanted fresh supplies of
every kind for the troops and divines to counter the spiritual propaganda from the
Scottish Kirk. The Commons on 13 September 1650, ordered three ministers
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including Joseph Caryl, Edward Bowles and John Owen that all three should go to
Scotland. ("House of Commons Journal”, vol. 6 468)
Owen and Caryl, by the 20 October 1650, were in Edinburgh, with Caryl preaching a
sermon before Cromwell and his officers. Some days after arriving, Owen had the same
opportunity to preach before Cromwell and his officers. The subject of his sermon once more
expounded the New Testament model of the Body of Christ. Owen states from his Works about
the sermon, “It combined the two sermons preached in Scotland into a short treatise, “The
Branch of the Lord of Beauty of Zion”. Then they published it so that it could be distributed to
both sides of the conflict.” Attached to the end of the document was a dedicatory letter to Oliver
Cromwell dated 20 November 1650. (Owen, Goold, vol. VIII 283)
In this letter Owen made it clear why he agreed to join the army effort “to pour out a
savior of the Gospel upon the sons of peace” for the troops in Scotland. In his note to Cromwell
Owen from Works stated:
I do present them to your Excellency, not only because the rise of my call to this
service, under God, was from you; but also, because in the carrying on of it. I
have received from you, in the weakness and temptations wherewith I am
encompassed that daily spiritual refreshment and support, by inquiry into and
discovery of the deep and hidden dispensations of God towards his secret ones,
which my spirit is taught to value. (Toon 46)
It is rather obvious from this text that John Owen and Oliver Cromwell has spent at great
deal of time getting into the deeper things of God. There is within his comments lies a deep
respect of Crowell’s character, of which Oliver had the same respect for Owen, that would be a
part of their relationship for the next six or more years.
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Much of the rest of Owen’s time in Scotland was spent trying to convince the Scottish of
their folly in supporting the son of Charles the 1st, and reestablishment of the Papacy. He also
encouraged them to establish Protestant churches thereby giving a measure of freedom for those
that wanted to worship God differently could serve the Lord in harmony. One of those he talked
to was Alexander Jaffray, the Provost of Aberdeen. Jaffray wrote in his diary about Owen,
During the time of my being a prisoner, I had good opportunity of frequent
conference with the Lord General, Lieutenant-General and Owen; by occasion of
whose company, I had made out to me, not only some clear evidences of the
Lord’s controversy with the family and person of our King, but more particularly,
the sinful mistake of the good men of this nation about the knowledge and mind
of God as to the exercise of the magistrate’s power in the matters of religion, what
the due bounds and limits of it are. The mistakes and ignorance of the mind of
God in this matter – what evil hath it occasioned! Fearful scandals and
blasphemies on the one hand and cruel persecutions and bitterness among
brethren on the other! (Barclay 58-59)
Jaffray was one of the conversions, taken prisoner at Dunbar, eventually becoming a
Quaker, a fact not pleasing to Owen because he considered this sect with horror. One note that is
worth mentioning. Robert Lilburne, the commander at Hamilton wrote to Cromwell asking for
some of Mr. Owen’s sermons to give to the Scottish who had expressed an interest in reading
them. (Nickolls 48-49)
The English took Edinburgh Castle by surrender on Christmas Eve 1650. This did not
mean that Cromwell and forces had won, they still had not captured Charles 2nd. It was during
this time that Owen began the long journey back to London.
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Chapter 5
John Owen 1651-1683
Table 4 - A Timeline 1651 – 1683
National Personal – John Owen1651 Battle of Worcester 1651 Appointed Dean Christ Church1652 War with the Dutch 1652 Appointed Vice-Chancellor
1653 Rump of Long Parliament expelled. Barebone’s
Parliament, Cromwell becomes Protector
1653 Awarded Doctorate of Divinity
1654 Cromwell’s first Parliament 1654 Appointed a Trier in Cromwellian State Church
1655 Rule of Major-Generals. Penruddock’s rising
1655 Prepares the defense of Oxford
1656 Cromwell’s second Parliament1657 Opposes move to make Cromwell King.
No longer the Vice-Chancellor1658 Crowell dies/Son Richard becomes
Protector1658 Takes prominent part in Savoy
Assembly1659 Richard abdicates, General Monck
marches from Scotland.1659 Forms a gathered church of officers in
London.1660 Convention Parliament, Charles 2nd
returns. Act of Indemnity1660 Removed from Christ Church Deanery,
lives quietly at Stadhampton1661 Cavalier Parliament begins long sitting.
Corporation Act1662 Act of Uniformity1664 Conventicle Act 1664 Family moves to Hartopp’s home in
Stoke Newington1665 Five Mile Act. The plague in London1667 Fall of Clarendon. Milton publishes
Paradise Lost1667 Active in promoting the Toleration Act
1670 Secret treaty of Dover concluded by Charles 2nd
1670 Discusses Nonconformist Unity with Richard Baxter
1672 Declaration of Indulgence 1672 Personally thanks the King for Indulgence
1673 Test Act 1673 Union of Caryl’s church with that of Owen’s under latter’s ministry
1674 Death of Milton 1674 First volumes Doctrine of the Holy Spirit and Epistle of Hebrews appears
1675 First wife Mary dies1676 Marries Dorothy D’Oyley
1678 Popish plot1679 Cavalier Parliament dissolved. First
Exclusion Parliament
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1680 Second Exclusion Parliament 1680 Controversy with Dean Stillingfleet1683 Rye House Plot 1683 Owen dies at Ealing
Owen and I share several characteristics. One of these is we are probably the most
established apolitical persons as one can be. However, it was through posturing and political
back-rooming that John Owen became appointed Dean of the Christ Church at Oxford
University. Owen had just taken a six week vacation away from everything in the country. He
had already heard before he left that Oliver Cromwell had accepted the position of Chancellor of
Oxford. His relationship with Cromwell and the story gave him the impression that only pleasant
things were in store for Oxford. After returning from his six week break, he learned that his own
election came out to be approved by the slimmest of margins. On the 24 of March 1651, Owen is
proclaimed officially as the Dean of Christ Church of Oxford. It was Ralph Josselin who wrote
in his diary about Owen, “Mr. Owen hath a place of great profit given unto him, viz. Dean of
Christ Church.” (Barclay 84)
The actual pay for this position was about 800 pound per year, an enormous amount of
money. The Office of Dean of Christ Church involved in it the responsibility of presiding at all
meetings of the college, and delivering lectures in divinity; while that of Vice-Chancellor all but
given to Owen the management of university government. Owen’s actions remained an
inconsistency by some over time, his being an Independent, in taking the helm of such an
outstanding institution, especially that of Dean; and even some sentences of Milton presented to
show sanction to the complaint. However, I believe these charges seem to be a mistake of
perception.
One must remember Oxford University, when in the Commonwealth years, existed with
the same changes that many institutions slipped into, not just a fixture or fortress of the Papacy.
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The office, as held by Owen, did not neglect the spiritual side of the position, it was his high
regard for traditional learning and a much more conservative approach to daily life. It is
absolutely true that the payments for his considerable labor came from the same power that it
always had, but John, being the quintessential Independent and as all the true religious of that
period, were not in principle against support of teachers of religion from federal funds. One thing
is for sure, Owen determined that his career at Christ Church and the university are to make it a
center of strong Calvinist theological education with God as his helper.
Owen would not be the first reformer to be the Dean at Christ Church. From the past 16
Deans, Peter Martyr was a well-known as reformer whom was not only Dean but also Regis
Professor of Divinity. Ten years after Martyr another Puritan was the Dean. Thomas Sampson, in
exile during the reign of Queen Mary, was to lose the job because of non-conformity during the
years of Queen Elizabeth. Then there are Brian Duppa and Sam Fell, the Deans before Reynolds,
whom Owen replaced. Both Duppa and Fell are disciples of the religious policies of Archbishop
Laud. Reynolds, his immediate predecessor, a professional who held the Calvinist view, and well
respected by most all, and even participated in the Westminister Assembly.
As to an analysis on what Owen did from day to day while the Dean of Christ Church is
difficult to reach due to a lack of information from him. John wrote almost nothing about his
time at Christ Church, and there are only eight letters of correspondence relating to his time
there. What he did do is find the time to produce two new books while working at both Christ
Church and as Vice Chancellor of Oxford University. One was “On the Mortification of Sin” in
1656, and the other, “Of the Nature and Power of Temptation” in 1658, both published by the
Oxford University press.
His aim in both his writing and sermons are crystal clear,
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I hope I may own in sincerity that my heart’s desire unto God, and the chief
design of my life in the station wherein the good providence of God hath placed
me, are, that mortification and universal holiness may be promoted in my own
and in the hearts and ways of others, to the glory of God, that so the Gospel of our
Lord and Savior Jesus Christ may be adorned in all things. (Owen, Overcome Sin
102)
The sermon stood on Romans 8.13, “For if you live according to the flesh you will die;
but if by the Spirit you put to death the deeds of the body, you will live.” John Owen believed the
doctrine of mortification spoken of by the Apostle Paul was the way to stay. John’s book of
sermons on temptation, came from the impression that most people get tempted to think flawed
and strange philosophies, concerning God’s providence in man’s affairs.
Owen felt that people were backsliding in the 1650s like never before, which former ages
never knew. We obviously feel the same about our time as well. There are a couple of books that
give us some information about his academic years that include Latin disputations and some of
his lectures. A serious theological movement, “Socinianism”, brought out one of Owen’s best
books “A Dissertation on Divine Justice” which we have already mentioned previously. The
question that John was defending; is it necessary for God to punish sin? Obviously this is a
theological question that is still separating people today. From “the works of John Owen” we see
the depth of the problem: “Owen held that God, by virtue of His holy and righteous nature, could
not forgive guilty sinners without an atonement being made for their sins. Other divines within
the university argued that God, being God, could forgive, if He so desired, without the atonement
of Christ. (Owen, Goold, vol. XVII 1ff)
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I would argue that if one carefully reads Owen’s works previously on the subject of
atonement, this treatise is at a minimum an expansion of his earlier works if not a reversal. I do
not read Latin well and to my knowledge there is not a complete translation of this work in
English. However, one has to remember that Owen is a dyed in the wool Calvinist and that any
theology has to be based on Calvin orthodoxy. The fact that there is no complete translation of
“Diatriba De Divina Justitia” leaves me wondering why some academic graduate student hasn’t
already done just that. This particular document was highly valued by dissenting academics in
the 18th century and afterwards. (Owen, Goold, vol. I p. x)
There was an order from the Parliament that anyone with at least a Masters of Art and
others suitable should preach each Sunday in a neighboring vacant pulpit. One of these
associates of Owen’s was a fellow we may not recognize, Philip Henry; however, we will all
recognize his son Matthew Henry. Philip wrote in his diary about the order to preach:
On the 2nd of June 1651 it was ordered by the Chapter that glass pictures
representing God or angels should be taken out of the former Cathedral and the
glass used to repair broken windows in other parts of the foundation. To have
allowed such pictures to remain would have appeared to John Owen and his
brethren as an open violation of the commandment to make no graven images. In
June 1651 it also required that all scholars give a report to their tutors of the
sermons they heard each Sunday. (Henry, Matthew Henry Lee 15)
Another caveat, in 1651 Owen required that all young scholars keep a report of preaching
they heard each Sunday. This requirement assisted the student to be a careful listener and assured
that each of them would not miss the opportunity of becoming born-again, if in fact they were
not. So far there has been no contrary comments about Owen, except for academic papers which
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countered his position on theology. I could find only one external comment which could be
considered criticism from a surprising source.
From the “History of Rothwell” comes a report on Owen.
A pastor at a Congregational Church in Rothwell located in Northamptonshire,
John Beverly, criticized John Owen about how he used his time. He stated that
John had all but forgotten the visible saints. Does this mean that John had spent
time on a gathered saint’s church? This may also indicate that John was busy with
University business or government affairs, so he did not have time to give the
Congregational churches? There is a positive side to Beverly’s comments. He did
talk of John Owen as a highly valued Congregationist. He also indicated that
Owen’s advice was highly beneficial, even if distracted. (Cypher 55)
However, after he has been in the position of Dean for a time, attacks starting coming
from the former members of the House. From one of them, a report that John Owen had even
put on his hat before the preacher (the preacher was he) ended the service by asking everyone to
recite the Lord’s Prayer. However, when Owen heard of this he vehemently denied the report
and stated emphatically that he had no issues with the Lord’s Prayer, in fact, it was a faithful
prayer. He almost immediately wrote a faith statement in both French and English denying that
he had any problem with the Holy Lord’s Prayer. (Owen, Goold, vol. XVI 278)
After all, rumors are subtle, and they were to be with him for the rest of his career.
Gossip continued and could not be stopped by denial, written or spoken. Ten years later the same
charge continued to be brought before John Owen, this time by an Anglican rector. In reply,
Owen affirmed that all his life he had held the Lord’s Prayer in high reverence. It was sanctioned
Scripture composed by the Lord Jesus Christ himself. However, it was not required to repeat it in
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every time they meet, or have a scheduled written liturgy for he believed that doing so
“quenched the Spirit of God”.
Then there was disagreement with Henry Hammond, a former Canon and University
lecturer, and a leader in the high-churchmen movement. Owen met with Hammond personally on
several occasions, by letters and printed documents countering him on two matters. First, there
was the discourse of whether the supposed letters of Ignatius of Antioch were true. Second, to
what extent if any, Hugo Grotius, an academic Dutch writer, was promoting Socinianism
theology in his Biblical commentaries. (J.I. Packer 45, 96-97)
Ignatius letters remained and considered vital to the creation and development of
Episcopalian theology. That Hammond, a committed Episcopalian, would have differing views
from Owen should be obvious. After all Hammond was probably extremely upset that the exact
position that should be a supporter of Diocesan episcopacy, in its place administrated by
someone like Owen who believed the exactly the opposite.
If I’m giving one the impression that things were not picture-perfect during Owen’s
tenure at Christ Church, I have no apologies. Owen was a reformer, not a conformer. He stepped
on religious toes and did things differently that made many stoic’s decidedly uncomfortable. The
Catholic liturgy did not require one to let the Holy Spirit’s charisma to obstruct the way things
have always been practiced.
Before I forget to mention it, Daniel Greenwald on the 26th of September 1652 handed a
letter from Lord General Cromwell to senior Protector, Francis Howell so he could take it to the
assembled Convocation. This letter he read placed John Owen as the new Vice-Chancellor for
the years 1652-53. The Convocation agreed. Greenwald turned his keys, the ensign of authority,
the statute-book over to the Proctors, who then asked Owen to accept them and the position. The
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first thing Owen did after accepting the job was to pray to God about his inadequacy without the
powerful ally, the Holy Spirit.
He would want it. The usually difficult situation anytime was extremely difficult in 1652
when Owen assumed the responsibility. Post war rebuild, sectarian antagonism between
Independents, Episcopalians and Presbyterians, and even less orthodox sects. The deplorable
behavior of some of the scholars made the task even more difficult. Some names of people we
know came out of Westminster to Oxford under Owen’s leadership. One of these is John Locke.
Owen placed Locke under the attention of one Thomas Cole who gave Locke the rudiments of
principle and forbearance which helped establish his Independent roots and belief in the
independent churches. (Bourne 72-79)
From the “Dictionary of Christian Biography and Literature” we find other names that
graduated at Westminster and Oxford during John Owen’s tenure were Jonathan Edwards, Henry
Stubbe, Cyril Wyche and Nathaniel Hodges. Edwards was a controversialist who was a critic of
Socinianism and Antinomian theologies. Wyche named the Patriarch of Constantinople while
Hodges is noted as a doctor who worked tirelessly during the great plague of London in 1659.
(Toon 63)
Without getting too specific, Owen made vast improvements in Oxford during the years
1652-1657.
1. He made substantial improvements in the Visitor’s Program. This committee
of people gave impartial decisions on administrative, scholar requests,
disciplinary policy within the Colleges and Halls, appoint tutors, approved
expenditures, the selection of Fellows and Chaplains, and much more.
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2. Owen made advancement in and made sure the Chancellor’s Court worked
together properly.
3. He attended the Delegates of Convocation presiding at meetings of
Congregation and Convocation.
4. He made improvements in the Vesperia and Comitia at the close of the
academic year.
A lot of what went on in this committees and institutions were an exercise in politics of
the scholarly form which is prominent in religious affiliations, theology and hermeneutics. There
is also the good old boy ideas which is immoral at least and unsightly at best. John Owen added
an impressive organizational backbone, a genuine godly attitude and a desire to keep the school
out of the hands of royalist.
The debates raged over the academics available at the two leading universities, Oxford
and Cambridge. The battles included wars within and without the universities. The Barebones
Parliament came to an end, with radicals attacking the universities over their issuing Doctor of
Divinity degrees. As if to answer their critics, Oxford University awards D.D. degrees on
Thomas Goodwin, Peter French and John Owen. John’s perspective when one cuts through the
Old English are “freed from that obligation he would never have used the title.” (Toon, “Oxford
Orations” 229)
John also did not do as other people who were in an important position at a university.
Anthony Wood has the following description of John,
While he did undergo the said office, he, instead of being a grave example to the
university, scorned all formality, undervalued his office by going in quidpro like a
young scholar, with powdered hair, snake bone band strings (or band strings with
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very large tassels) lawn band, a large set of ribbons pointed, at his knees, and
Spanish leather boots, with large lawn tops, and his liat (blazing star) typically
cocked. (Wood, vol. IV col. 98)
From the History of University, Volume II, “John Owen, the Puritan, regarded anything
Roman Empire like the level cap and hood (which are still a part of academic dress), a part of
Popery which he found disgusting. In a Convocation meeting in 1656 he tried to persuade his
fellow delegates to make the wearing of the Roman Empire habits optional.” (Wood, “History”
vol. II 668)
They rejected his proposal along with several others that day striking a note of
conformity for Oxford against his nonconformity. When the news of Owens loss of his proposals
reached his old friend Ralph Josselin, he exclaimed, “Heard how Dr. Owen endeavored to lay
down all the badges of scholar’s distinction in the Universities; hood, caps, gown, degrees. . . He
is become a great scorn. The Lord keep him from temptations.” (Hockliffe 116)
What they did agree to do is to provide some new exercises in divinity and the removal
of promissory oaths taken. While the Convocation stood motivated to agree to some reforms Dr.
Owen was not the type to take in part, but it was all or nothing. To eliminate the frivolities that
went on at the end of the academic year was much more relevant to him, and this they rejected.
Owen was extremely upset that the Convocation had rejected what he believed to be the things
that God wanted eliminated from the university. From the History of University, Volume II, a
statement about the defeat, “I think that we may well say that there was more of a real public
reformation voted in one Convocation than there had been before by the Visitors since their first
meeting.” (Wood, “History” vol. II 671)
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The end of Owen’s term as Vice-Chancellor in October 1657. John’s fate was sealed
when Oliver Cromwell, his greatest ally, resigned 3 July 1657. Convocation invited Cromwell’s
son, Richard, to be the one to succeed his Father. The younger Cromwell, sworn in on the 29th of
July 1657. After his swearing in, John Owen persuaded Richard Cromwell that he should get
another person to handle the Vice-Chancellor position. Cromwell agreed, with John Conan, the
Rector of Exeter College, sworn in on the 9th of October. Dr. John Owen delivered his final
speech at Oxford.
I rejoice that the university is safe and once more a revered Centre of learning.
Behold your ship, the University, tossed by mountainous billows, is now safe and
sound, even beyond the expectations of almost all hope. Stronger than she
normally is when fitted with all her trimmings, very soon to be entrusted to the
hand of a skilled captain while fortune smiles and the sea are calm. To God alone
be the praise for the settled state of things. Professors’ salaries lost for many years
have been maintained; the rights and privileges of the University have been
defended against all the efforts of its enemies; the treasury is tenfold increased;
many of every rank in the University have been promoted to various honors and
benefices; new exercises have been introduced and established; old ones have
been duly performed; reformation of manners has been diligently studied despite
the grumbling of profligate brawlers; labors have been numberless; besides
submitting to enormous expense, often when brought to the brink of death on your
account, I have hated these limbs and their feeble body which was ready to desert
my mind; the reproaches of the vulgar have been disregarded; the envy of others
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has been overcome; in these circumstances I wish you all prosperity and bid you
farewell.
John Owen had completed his work at Oxford University at a time in the history of
England and the world when there was a war of philosophies going on as primordial as life itself.
There were those, like John Owen and others, who did everything in the context of furthering the
Kingdom of God. The opposition led by the same serpent that deceived Eve in the Garden of
Eden. The Enlightenment movement and the politically correct thinking movement, each have a
goal - a world without God. This fire is alive and well in the English aristocracy, royalists and
others that the ideas of John Owen contradicted, and thus was an enemy of darkness.
This is reflected in a discourse that Owen made in 1654 to his colleagues and associates.
The whole of your employment, I confess, both in the general intendment of it for
promoting and diffusing of light, knowledge and truth in every kind whatever, and
in the more special design thereof, for the defense, furtherance, and propagation
of the ancient, inviolable, unchangeable truth of the Gospel of Jesus Christ, is in
the days wherein we live exposed to a claim with as much opposition, contempt,
scorn, hatred and reproach as every any such undertaking was, in any place in the
world wherein men pretended to love light more than darkness.” (Owen, Goold,
vol. XI 8)
Their stated goal unashamedly was the expansion of the Calvinistic view of the living
God and His salvation, and to this point I think they were victorious against all the odds. John
Owen stayed on as Dean of Christ Church some 2 years after his resignation as Vice-Chancellor
of Oxford. During this time, he did not attend the Convocation on the 12th of April 1659. An
eminent and learned Puritan and Congregationalist left the academic world. Owen and the other
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divines stood misfits in the academic environment at Oxford. The University prior to their arrival
was a mainstay of Anglicanism and royalism all the way back to Henry VIII and would continue
to be so after 1660. The Chancellorship of two Cromwell’s and their Vice-Chancellors, were but
a brief pause in the liberal history of Oxford University.
Now that the Oxford chapter of John Owen’s life is over, what is next? Everything prior
to, and during Oxford, John based on forwarding the kingdom of God. There is no reason to
believe, unless there is a downturn in his health there will any change in his overall goal.
With Oliver Cromwell’s death, Charles 2nd emerged into power restoring the status quo
which others had given their lives to impede. He and his advisers deeply engrossed with the
Cavalier Parliament to restore the Church of England to where it was prior to 1640. This began
on 8 May 1661, and to assure the consistency of worship between churches, the debunked Book
of Common Prayer was back on the table. I can just imagine John Owen saying something like
“over my dead body”. Owen decided immediately that he wanted to compete against this move,
but first he must seek what God’s intention was in the situation.
This one can count on. Unlike his Presbyterian friends, John would not preach in a
church with a prescribed liturgy and ruled by Popery. In fact, he wrote an article on it, “A
Discourse concerning Liturgies and their Imposition” in 1662. Its publication coincided with the
debate going on in Parliament on the Act of Uniformity, which received royal assent the 19th of
May 1662. What this Act required was totally unacceptable to John Owen, Puritans, Independent
and other divines and would inevitably lead to persecution. Here is a summary of what the Act of
Uniformity stated:
1. The Act required all ministers to be ordained by the Episcopacy.
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2. Each minister would be required to build a public disclosure of their inevitable
agreement and agreement to use of the Prayer Book.
3. Each minister would have to meet the requirements of the Act by the Feast of
St. Bartholomew, the 24th of August 1662.
The government knew that the Puritans would not submit to the requirements of the Act.
The current Nonconformity movement is now officially birthed in England and Wales. The
Cromwell proposal of a National Church ended with his death, and the seeds of what became the
denominationalism of today became scattered. (Toon 124)
The possibilities of Owen’s response to this Act can be summed up in the following:
1. He could immigrate to New England.
2. There were several Dutch universities that John could get a position as
Professor of Theology because of their familiarity with his many writings.
3. An invitation from a Massachusetts church came, and they would be honored
to have Owen in New England and be their minister at First Church of Boston.
This is the church were John Cotton had been from 1633 to 1652, the divine whose
writings were crucial in convincing John Owen to join in the Congregational way. John seemed
ready to go to New England, however, events of one form or another made that move
impossible, and he stayed in England. (Wood, “History” vol. IV 98)
John, with the decision to stay in England, felt there were two ways that he could work
for both God and the saints in Britain.
First – This is the greatest way John could help. He would continue to support the
true worship of the living God, in the practice of the Congregational way. After
all, John’s conviction was the Word of God condemned the papistical prelates,
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ecclesiastical courts, and the Prayer Book ceremonies. The New Testament
contained the exact way to handle church polity (policy) and worship, and the
application thereof in the local communities which did not restrict the ability of
the Holy Spirit. This belief led Owen, in his position against the Roman Catholic
control, to preach within gathered churches. Owen’s ministry would be this way
for the rest of his life within this framework.
Secondly – It was a strong position for John Owen that the King must be
persuaded and understand the election by God to preserve and protect the
Christian religion. However, this could not be achieved by an enforcement of
uniformity and the strict religious tradition which exists in the Clarendon Code.
This was referring to four Acts of the Cavalier Parliament,
a) The Corporation Act (1661), which required all who held municipal positions
to renounce the Covenant, and, to take sacraments by the rites of the restored
Church of England.
b) The Act of Uniformity (1662) which required episcopal ordination of all
ministers with full assent to the Prayer Book.
c) The Conventicle Act (1664) made unlawful all assemblies of five or more
persons in a religious situation to take place in a home or property.
d) The Five Mile Act (1665) which required a preacher or teacher who had failed
to repeat the oaths in the Act of Uniformity to come within five miles of a
corporate town or the community where they had previously taught.
It is quite obvious John Owen came through the upheaval created by the King and the
Cavalier Parliament, the restoring of the Church of England, Prayer Book and persecutions
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virtually untouched. This begs a question, why? It is clear to me, although documentation is
sparse that John Owen had powerful friends who shielded him. In the book “Athenae Oxon”
speaking of John Owen Anthony Wood states, “It was said of John Owen, he was not accepted
from the act of oblivion, which was much wondered at and desired by the Roman Catholic
Church.” (Wood, “History” vol. IV 100)
In finding the political friends of Owen, those I could research were Roger Boyle (1621-
1679), the first Earl of Orrery. The details of the relationship and how they met was not mention
in the historical document, “A Complete Collection of the Sermons by Dr. John Owen.” What
the book does mention is Owen’s relationship with Arthur Annesley (1614-1686). Annesley was
the Earl of Anglesey who apparently did what was right and required of the law by attending
services in the parish church, he also kept Nonconformist chaplains in his home. From
Annesley’s diary, “he invited Owen and his wife on numerous occasions during the 1670s.
Politically Annesley defended the rights of Protestant Dissenters. Interestingly, the Countess
herself became a member of Owen’s gathered church which met in Leadenhall Street, London,
from 1673 till Owen’s death.” (Owen, Toon, “Correspondence” 155)
Additional intervention may have come from Baron Wharton (1613-1696), a determined
opponent of the Clarendon Code; George Berkeley (1628-1698), educated at Christ Church, and
many others that cannot be recounted in a publication of this size. Suffice it to say that John
Owen, protected first by God, and then many He sent into his life. Owen continued to push for
Toleration throughout his post-Oxford days. Little did he know that it would be for himself and
other Nonconformist? In 1667, John wrote “A Peace-Offering in an Apology and Humble Plea
for Indulgence and Liberty of Conscience.” (Owen, Goold, vol. XIII 542)
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Owen was active during the 1665 plague which killed over 70,000 souls in London when
the total population was only 500,000. During the plague, Nonconformist prayed for the stricken.
Owen was probably staying at Stroke Newington away from the plague stricken area. After the
great fire, which followed closely on the heels of the plague, he and other key Nonconformist
ministers prepared a place where they could assist those affected by the fire. They also
assembled a gathered congregation, primarily of Commonwealth officers making a majority of
the members. John Owen was constantly putting his thoughts on paper. In 1667, his Catechism
ensues and is published, leading to Baxter’s plan for unification.
Various papers passed, and after a year the effort closed by the following laconic
annotation from John: “I am still a well-wisher to these mathematics.” During that same time,
John finished and published a large part of the Epistle to the Hebrews. From “Comprehension
and Indulgence”, “There was a shift in Parliament to repeal the Act of Uniformity which never
got to a vote after John Birch and other opponents of Toleration went on the attack.” (Nuttall,
Chadwick 107)
The opponents of Toleration published several tracts to spread their ideology. A friend of
Owen sent him some of the tracts, perhaps a colleague being from the House of Lords. This
friend asked Owen to publish his thoughts on the tracts. He did that anonymously in a paper,
“Indulgence and Toleration Considered”. In this paper Owen without using his name accused
those against Toleration of using harsh language, and the similarities between the laws of ancient
Rome in which they persecuted the early Christians and church. He compared Rome with the
laws of England and the Clarendon Code against Nonconformist. (Owen, Goold, vol. VIII 518)
Of course, Toleration has been a subject of Owen for over 20 years. The urgent need for
Toleration in the article previously mentioned in the late months of 1667, “A Peace Offering in
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an Apology and Humble Pleas for Indulgence and Liberty of Conscience.” One of Johns most
profound and sincere papers, yet softer in tone, it displayed his common sense, his human side
since birth and of course Biblical insight and knowledge to determine violence as an
unacceptable choice for a Christian against another Christian. If those who were against the
Congregational way of Biblically based organization and worship could produce any error from
Scripture, Owen would listen. (Owen, Goold, vol. XIII 542)
Just before Christmas on 21 December 1667 from the Diary of Pepys, he writes:
The Nonconformists are mighty high, and their meetings frequented and connived
at; and they do expect to have their day now soon; for my Lord of Buckingham is
a declared friend to them, and even to the Quakers, who had very good words the
other day from the King himself: and, what is more, the Archbishop of
Canterbury is called no more to the Cabal, nor, by the way, Sir W. Coventry;
which I am sorry for, the Cabal at present being, as he says, the King, and Duke
of Buckingham, and Lord Keeper, the Duke of Albemarle, and Privy Seale. The
Bishops, differing from the King in the late business in the House of Lords,
having caused this and what is like to follow, for everybody is encouraged
nowadays to speak, and even to preach, as I have heard one of them, as bad things
against them as ever in the year 1640; which is a strange change. (Wheatley
1042)
By way of explanation, the Cabal is a five man band so named above who are the
principal advisers to young Charles 2nd. To give an idea of the behind the scene maneuvers
going on here is a brief summary before the 10th of February 1668 meeting of Parliament.
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1. A series of conferences took place between the Lord’s keeper representatives,
Bishop John Wilkins and Hezekiah Burton, on one hand. On the other hand
Thomas Manton, William Bates and Richard Baxter.
2. Richard Baxter, given the task of informing John Owen of the progress of
talks.
3. In London, it was common knowledge that John Owen and his Congregational
brethren preferred getting their information from the Duke of Buckingham.
4. Many Catholic and Presbyterian members of Parliament dead set against
legalizing the Dissenters. Some remained distraught with John Owen and his
Toleration proposal.
To maintain the mood, the next February the 1668 Parliament started stacked against
Toleration and the Dissenters is an understatement. Richard Baxter had settled into an overly
confident unity spirit. He had heard that Owen had proposed an alliance between the
Presbyterians and Congregationalists. Baxter told Owen,
I told him that I must deal freely with him; that when I thought of what he had
done formerly, I was much afraid lest on that had been so great a breaker would
not be made an instrument of healing. But in other respects I thought him the
fittest man in England for the work; partly because he could understand the case,
and partly because his experience of the humors of men, and of the mischiefs of
dividing principles and practices, had been so very great, that if experience should
make any man wise and fit for a healing work it should be him. (Baxter 61)
Richard Baxter began to create a series of proposals for Parliament to consider. It was his
belief that it would encourage discussion of Toleration. These proposals Baxter gave John Owen
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to see and make comments. However, there was a problem. Baxter’s goal was to create an
opportunity for Protestant Nonconformists to express their God enabled desire to the King’s
leadership. Then they could make inroads into the Church of England. Owen, on the other hand,
believed in the unity of the Protestant Dissenters. However, Owen wanted them outside the
Church of England because they had too many “marks of the beast”. (Revelation 13)
Owen’s dream had not changed; he wanted the Congregationalists to be the National
Church. Realistically, their effort was as doomed from the start as the result of the reaction of
Parliament to the proposal. From “Correspondence” comes this nugget of truth.
This exchange of proposals went on for over fifteen months which I’ve already
mentioned. What he meant by the mathematics remark was they both wanted
unity, but not in the Baxter way. One could say that the doctrine that separated the
two men in 1654, the same principles and fundamentals separated them in 1669.
(Owen, Toon, “Correspondence” 136)
Baxter informed Owen that Samuel Parker, one of John’s former students at Oxford from
1657 to 1660, had initiated a violent attack on Nonconformists called, “A Discourse of
Ecclesiastical Polite”, issued in 1669. Baxter challenged Owen again to meet this attack. Owen
did in late 1669 with the publication, “Truth and Innocence Vindicated”. (Owen, Goold, vol.
XIII 344)
The Archbishop of the Church of England, Gilbert Sheldon (1598-1677), had encouraged
Mr. Parker in his writings, and maintained that numerous mischiefs arise from religious liberty.
Their position was that kingly and ecclesiastical powers ended with Constantine, and then that
power rested with the state. They believed that the civil magistrate’s office existed because of
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divine will (Romans 13.1) the government could regulate morality as long as it did not oppose
the moral law of God.
Parker’s paper stated:
1. The individual had a right to believe what they liked, their conscience being
their own.
2. However, the King and Parliament had a divine right to prosecute their
approved religious tradition with the worship based on their Book of Common
Prayer, which did not contradict or distort the true doctrine of God.
3. Toleration by its exact nature is unwelcome because it did not promote
national unity and strength.
4. Toleration by its nature allowed the opportunity for unscrupulous men to
cause problems like overthrowing of the monarchy and the republic.
The state had the right to restrict Nonconformists with the Clarendon Code did just that.
Their appeal to obey God instead of men and worship God in the Congregational way based on a
misunderstanding of basic principles and beliefs was just a cover for sedition and anarchy.
Obliviously Parker did not have even the slightest clue of what Nonconformists believed.
Owen’s Biblical answer maintained that the Holy Spirit has final authority from God. It is
the final authority through the Word of God to man. He also stated:
1. The Church should remain unpolluted in matters of faith and worship, and she
is subject only to Christ the King.
2. Liberty to worship God according to the New Testament pattern for those
accused who feel rejected for the glory of Jesus Christ, and discard the liturgy
and the Popery.
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3. The worship of God was the highest goal of man, and this could not be
determined by any governmental entity.
4. Nonconformists were not in the mold believed by the government, Parker and
the Archbishop and the powers they claimed were opposite of Biblical
principles.
Former student Parker would not be silenced by the truth and issued another report in
1671, “A Defense and Continuation of the Ecclesiastical Polite”. Owen refused to continue the
dialogue going thus allowing Andrew Marvell, the poet, to answer Parker in a torrent of wit. His
paper, “the Rehearsal Transposed”, released in 1673, it was Owen who read the proofs for
Marvell. (Grosart 212)
As Owen became older, there were further attacks from the religious authorities who
were enforcing the Act of Conformity. However, none that were not exactly defended by his
friends who always made it clear that the attacks were politically motivated. One such was
George Vernon who accused Owen of various crimes and misdemeanors during the 1650s. He
also accused John of being a “libeler of authority” during the restoration. Owen replied in a
paper, “Reflections on a Slanderous Libel”. An anonymous friend of Owen, incensed by the
accusations, defended him in a paper, “An Expostulatory Letter to the Author of the Slanderous
Libel against Dr. Owen in 1671”. Owens next project in regard to Toleration came as a result of
Parliament tightening the regulations of the Clarendon Code with the Bill against Conventicles.
(Owen, Goold, vol. XIII 583)
From the Works of John Owen, we understand “Owen sent a letter for Parliament against
the terms of this legislation through Lord Wharton. It stated that all was well with peace and
quietness with people working with the bill if passed, only causing a ruckus over all of England
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with innocent people harmed. Of course, Owen ended with a moving plea for Toleration of
Nonconformist. (Owen, Goold, vol. XIII 576)
It was all in vain. The bill passed and to add injury to insult, Owen found out that the bill
exempted Roman Catholics. As a result, John wrote another article, “The Grounds and Reasons
on which Protestant Dissenters desire their Liberty”. He argued that Congregationalists and
Presbyterians were Protestants, who were following the dictates of the Thirty-Nine Articles. As a
result, they should not be subject to pernicious laws and penalties. Instead, given the legal right
to worship God peacefully in their own assemblies. (Owen, Goold, vol. XIII 601)
However, Owen and Parliament were in for a surprise from an unlikely individual that
would soon happen. Charles 2nd in June 1670, surprised everyone with two announcements. First,
he had made a secret agreement to assist France in their war with the Dutch. Secondly, he made
known his intention to reveal himself a Roman Catholic as soon as possible. To say the least, this
is one of the most despicable treaties in the history of diplomacy, and was an attempt by the
young King to satisfy both Protestant and Catholic Dissenters. He knew a war with the Dutch
would not make the City of London and its merchants supremely happy, even though many
merchants had Nonconformists sympathies. From the Calendar of State Papers we find, “a
number from the King’s administration began to visit John Owen in August 1671.” (Daniell,
Bickley, “1671” 264)
From British History Online at the University of London, we learn, “The result of these
talks, both with Owen representing the Congregationalist and even tougher negotiations with
Presbyterians, resulted in the now famous Declaration of Indulgence issued in March 1672, on
the eve of war with the Dutch.” (Daniell, Bickley, “1672” 347)
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On 28th of March at Lord Arlington’s lodgings, two groups of Nonconformists thanked
the King. John Owen led four Congregational ministers to thank King Charles 2nd. John also gave
a short speech, with the Presbyterians coming in the afternoon led by Thomas Manton.
Concerning the Declaration of Indulgence, King Charles the 2nd would remove all penal laws
against Nonconformists. Roman Catholics were also permitted to worship freely in their homes,
however, Protestants could meet in public as long as they secured the proper licenses. The
government required licenses for both the minister and the location of worship. The Lord of
Arlington issued the proper licenses. From “Original Records, III”, “In all some 416
Congregational ministers and 642 households successfully petitioned for licenses.” (Turner,
“Records III” 727, 734)
Digging into “Original Records, II”, I found the following information, “It appears that
John Owen was never granted a license, even though an effort was made by someone on his
behalf. A large number of licenses were issued to both the Presbyterians and Baptists There is an
indication that a large number of Congregational ministers never tried to make an application for
a license. Owen, with permission from the Society of Leathersellers, preached in the hall that did
not have a license either from Arlington.” (Turner, “Records II” 980)
Although John never received a license to preach, for unknown reasons, he acted as a go-
between Arlington and applicants who applied for a permit. He also stored the licenses issued for
those that lived out of London, so that the next time the applicants were in town the license
would be available for them. The sad fact of the matter is that the Indulgence Act lasted for only
one year. However, in this year Congregational Churches made significant inroads in homes and
buildings throughout England, especially London. (Turner, “Records III” 479)
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The merchants and ministers of London felt Protestant Nonconformist should be more
forward and present a united front. The result was the Ancient Merchants Series. At noon, each
Tuesday six invited speakers would teach and preach. The first six were a who’s who of
preaching including William Bates, William Jenkyn, Thomas Manton, Richard Baxter, John
Collins and John Owen. Peter Toon tells us where this happened, “They preached at Pinners
Hall, so named after the Pin and Needle Company, the owner. This continued until 1694 when
doctrinal differences caused the Presbyterians to produce and setup their own presentation series.
The differences were Calvinism versus Arminianism.” (Toon, “Hyper-Calvinism 49)
The theology problem started in 1674 as the full effect of the Declaration of Indulgence
was taking place. The Congregational Church had “thankfully accepted and made use of the
royal favor” although his action had been strictly designed only for peace and prosperity in
England. Besides the whole episode was eventually to be settled in Parliament. (Owen, Goold,
vol. XV 190)
The settlement in Parliament would not occur until 1689, some six years after the death
of Dr. John Owen. With this in mind, Dr. Owen had to continue the fight for changing attitudes
between different theologies and hermeneutics in each as they studied the Word of God. There is
nothing about John Owen’s political life from this point onward. Others, like the Duke of
Buckingham, who took the fight to Parliament in the autumn of 1675, with a bill for the
reconciliation and protection of Dissenters.
Owen meantime tried to make friends with the Duke of York, a Roman Catholic he spent
time with explaining his position with respect to Protestant Nonconformity and its need for
freedom from the government or religious obstruction. Perhaps the biggest surprise was the King
himself sent John Owen one thousand guineas for relief of the Congregational Dissenters who
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were suffering. There were those that had come to Owen or wrote to him of the pain and
suffering of their families in England, Scotland and Ireland. When this story went public, Owen
had to explain to other Congregationalist on why he accepted the money and its implication that
he agreed with Toleration for Roman Catholic worship. (Orme 29)
To say that John Owen totally opposed the Roman Catholic system could be seen by
anyone who had read his publications. The attack was unsubstantiated. Even in John’s proposals
for Toleration he specifically outlawed the Roman Catholic system of Popery. John Owen,
always the Puritan turned Congregationalist, in late 1674 and for several years later became
engaged in lectures known as “The Morning Exercises against Popery” in the Meeting House in
Farthing Alley, Southwark. (Owen, Goold, vol. VIII 473)
In explanation, John and others were extremely delicate to the threat of Popery for
several reasons:
1. The Roman Catholic backing of the House of Stuart.
2. The Roman Catholic Popish Plot to assassinate the King Charles 2nd.
3. The Roman Catholic massacre of Christians historically and the continued use
force.
4. The Roman Catholic plot to seize Ireland.
5. God’s Punishment of the Roman Catholic conspirators was evidence that
England had not been entirely forgotten of the Lord God. (Owen, Goold, vol.
IX 505)
The list could go on forever. However those listed are representative of the opinion that
most Christians had about the Roman Catholic Popery for over 1,000 years. Owen’s account of
sermons he preached to his church reflect this belief. John also felt compelled to produce new
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works on the topic, “The Church of Rome No Safe Guide” in 1679, and “A Brief and Impartial
Account of the Nature of the Protestant Religion” in 1682. (Owen, Goold, vol. XIV 530)
It is easy to perceive that the eschatological view of John Owen had remained steady
since 1645 onward. He believed with all his heart that 2nd Thessalonians and Revelation had yet
to be fulfilled. Politics continued in an organized turmoil from 1679 through 1682. The three
Exclusion Parliaments, after the aftermath of the Plot, included members of both Presbyterian
and Congregational members including Sir John Hartopp, a close associate of John Owen. In
addition to Sir John, another of Owen’s former associates, the Earl of Anglesey, were both in the
Lords and Privy Council, assuring that Owen knew what happened in Parliament. Like the
weather, if one does not like it, just wait for tomorrow. From “Dissenting and Parliamentary
Politics” an inevitable turn, “The King dissolved the Exclusion Parliaments, a dissenting
vehement conviction that the wrong action was taken by Anglesey and Owen.” (Lacey 134)
Acts that followed the dissolvent of the Exclusion Parliament are confused as to the goal
of Toleration.
1. The Habeas Corpus Amendment Act passed, providing a prisoner could claim
that his case be examined before the courts.
2. There was a decision made not to repeat the Licensing Act of 1662.
3. A bill failed that would have excluded the Duke of York from the throne.
4. A bill was passed which granted privileges in the release of moderate
restrictions passed in the summer of 1679.
On the 7th of October 1679, the King dismissed Parliament for unknown reasons, and they
were not requested to come back to Westminster until certain Whig and Nonconformist leaders
organized petitions to the King to get it restarted. That occurred on the 26th of October 1680. A
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single incident occurred which spotlights the newly acquired power of Protestants. The
Commons passed a bill that strengthened the Exclusion Act. The Act became promptly rejected
by the House of the Lords with the brilliant advocacy of the Earl of Halifax. (Lacey 138)
There was an unusual amount of bargaining in the background between factions in the
government about whom would succeed Charles 2nd. There was also a judicial case which
happened at about the same time with Lord Stafford, an elderly Roman Catholic, impeached and
executed for his part in the Popish Plot. Owen saw this as God had “stirred up some of the nobles
and our rulers to pursue them and punish those who contrivers, authors, abettors and carriers on
of the bloody design.” (Owen, Goold, vol. IX 13)
From the “Calendar of State Papers Domestic from 1681-1682”, “With the failure of the
Exclusion Act, the royalist reacted intensely negatively. The King, humiliated by the failure,
regained his posture and assisted the Court Party as an indicator of his revenge. In May 1682, the
King allowed the Duke of York to return from exile. This and other actions spelled a bleak future
for the Nonconformists. Nonconformity found an effective foe in the person of Edward
Stillingfleet, the Dean of St. Paul’s, of London. This prompted even Richard Baxter to join into
the fray this time. In May 1680, with dignitaries present at Guildhall Chapel the Dean preached
“The Mischief of Separation”, which was published.” (Daniell, Bickley, “1681-1682” 592, 613)
Four printings later of the popular document over twelve months, we find Stillingfleet
attempted to explain the Nonconformists were little more than hypocrites.
1. They violated Philippians 3:16, “by the same rule let us walk”.
2. They violate allowing “lay communion”, or appearance as laymen during
Holy Communion.
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3. Although professing the true Faith of Christ, they fail to maintain close
churches like Aquila of Romans 16.3.
4. They failed to yield to the community all of their wares as in Acts 2.44.
5. They failed to wash-down each other’s feet as in John 13.
6. Perhaps the most telling was the majority of divines at Westminister
Assembly voted against the request of the Dissenting Brethren plea for
Tolerance of their Congregational governed churches. (Toon 148)
He supplied quotes from “The Papers and Answers of the Dissenting Brethren” of 1648
to show that the Nonconformists had already been condemned by the Westminister divines. He
also ridiculed John Owen’s tender conscience. He also stated in conclusion that no Church is
absolutely perfect while on the earth and that Protestants must stand together against Roman
Catholicism.
Many wrote replies to the sermon. Richard Baxter wrote the “Answer to Dr. E.S.’s
Charge of Separation” in 1680. John Howe penned “A Letter Written out of the Country to a
Person of Quality in the City” in 1680. Howe said to Stillingfleet,
If I may freely speak to you my own thoughts, he seems to deal in this business,
as one that forced himself to say somewhat. For though I apprehend he speaks his
judgment, yet the expressing it in this time and manner he might regret. And
because it might appear a becoming thing to him to seem earnest, the temptation
prevailed with him, against his habitual inclination, to supply with sharpness the
detect of reason: which the poverty of the cause afforded not. For really his
reasoning’s are faint, unconcluded, and, unlike Dr. Stillingfleet. So that if any
expected this performance from him, one may think (and this ought in some part
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to excuse him) that, besides some little flourishes of his reading and wit, he seems
only to have lent them his name. I shut up all with the words of the great apostle,
Rom. 14.2, 3. One believeth that he may eat all things: another, who is weak,
eateth herbs. Let not him that eateth despise him that eateth not, for God hath
received him. Let us not therefore, judge one another anymore: but judge this
rather, that no man put a stumbling block, or an occasion to fall, in his brother's
way. (Calamy 345)
Howe’s response was quite to the point to Stillingfleet. Vincent Alsop produced with
more than the usual briskness “The Mischief of Impositions”, also in 1680. John Barrett recalled
Stillingfleet’s earlier moderate views in his “The Rector of Sutton committed with the Dean of
St. Paul’s or A Defense of Stillingfleet’s Irenicum”. John Owen composed “with respect and
appropriate tense” penned “A Brief Vindication of the Nonconformists from the Charge of
Schism”, also in 1680.” (Owen, Goold, vol. XIII 304)
It was in response to these five authors and papers that Stillingfleet chose to write about
in his first book, “The Unreasonableness of Separation” in 1681. Owen chose to address the
three main points of “The Mischief of Separation”. The points John gave from “Works vol. 20”
are:
1. It aimed to mark all Nonconformists with separation from the Church of
England.
2. “Separation” written to punish them for their supposed guilt and the soon
approaching consequences.
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3. In reply to the indictment of the ministers, and others, with a lack of openness
in operation and administration of the dissent. He charged them with a lack of
concern for the laymen and poor within the Church of England.
4. Owen disagreed with his understanding of Philippians 3.16. The truth Paul
referred to in the Philippians scripture spoke directly to the requirement of
patience, and giving among Christians. This extends to different economic
status, achievement and even Jewish and Gentile Christians. (Owen, Goold,
vol. XX 252)
I think it is fair to say that the average Nonconformists who read the verse from
Philippians had a different interpretation of Philippians 3.16 than the Dean. Owen, from Works
VIII, further stated:
We deny that the apostles made or gave any such rule to the churches present in
their days, or for the use of the churches in future ages as should appoint and
determine outward means of worship, with ceremonies in their observation, stated
feasts and fasts, beyond what is of divine institution, liturgies, or forms of prayer,
or discipline to be exercised in law courts, subservient into a national
ecclesiastical government. (Owen, Goold, vol. XX 253)
In the second and third centuries, there were disputes within the early Church about
Easter. Some were saying John wanted the church to celebrate Easter. Others claimed Peter gave
orders when to keep the holiday. This proves that the apostles laid down no laws of uniformity.
The lay communion charge by Stillingfleet encouraged Owen to say:
We renounce all other assemblies wherein they have had great experiences of
spiritual advantage unto their souls; to desert the observation of many useful
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Gospel duties, in their mutual watch that believers of the same church ought to
have one over another; to divest themselves of all interest of a voluntary consent
in the discipline of the Church, and choice of their pastors; and to submit unto an
ecclesiastical rule and discipline which not one in a thousand of them can
apprehend to have anything in it of the authority of Christ or rule of the Gospel.
(Owen, Goold, vol. XX 259-260)
John Owen did not know more than six Nonconformists ministers in England that
practiced lay communion as a legal function. As a Nonconformist Owen had long believed the
Church should not be under a National Church, imposing rites, ceremonies and dictating the type
of church government. Making it clear, what Owen believed is that the stability as proposed by
the Presbyterian in 1645 did not include mandatory liturgy, prelacy, diocesan ecclesiastical
courts, ceremonies, and the sign of the cross in baptism which are requirements of the Act of
Uniformity of 1662. Owen finished his answer with a moving defense of those that the Dean
accused of being chronic complainers. Stillingfleet’s second book, “The Unreasonableness of
Separation” maintained the ecclesiastical debate going on for several years. Owen briefly replied
to Stillingfleet’s second attempt in the appendix of his “An Inquiry into the Original Nature…”
of 1681. (Owen, Goold, vol. XV 188)
London merchants had drawn up a compromise between Congregationalist and
Presbyterians. Owen studied the idea and agreed that it provided a method of negotiations
between the groups that would be beneficial. The document submitted for review by ministers in
Bristol and sent off for review of changes with ministers in London. Owen, always the Puritan,
desired that there be some sort of agreement reached between among the Nonconformists. The
outcome of the merchant’s proposal probably became pushed into the background for a need to
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be secret. Because of the government’s power in the hands of Royalist and the presence of
Popery, the study probably remained secret because of possible resentment. The renewal of
persecution in October 1861, happened because Shaftsbury and the Whigs demands, and
working to ensure that the Duke of York not be allowed to succeed to the throne, had allowed the
much often humiliated King to elicit the comfort of his friends. (Lacey 150)
For whatever reason they kept the plan secret, the Toleration Act failed to become law
and more abuse of Nonconformists was just ahead in the future. The Royalists, because of fears
of another civil war, seemed to enforce laws against Nonconformists with enthusiasm. At this
time, an older and seriously sick Owen realized he was not in any condition to do anything
physically. However, he became extremely upset at what was happening to the brethren all
around him. The persecution inspired Owen to compose his last two books, “The Case of Present
Distress on Nonconformists Examined” and “A Word of Advice to the Citizens of London”
which both examined how the government was equating the crimes of worshipping God in a
conventicle with murder and robbery. (Owen, Goold, vol. VIII 587)
Owen, now late in life, ran afoul of the law on several occasions. In the late 1670s, his
horse and carriage stopped in the Strand by two government informers and arrested. From Works
Owen states, “As they ordered me out of the carriage, Sir Edmund Berry Godfrey happened by,
and asked what was going on? He took control of the situation by asking both me and the
informers to accompany him to his office. From the investigation, the evidence showed that I had
not committed any crime; and the divine released.” (Owen, Goold, vol. VIII 578)
In November 1681, Owen and others became charged under the Five Mile Act along with
other notable Congregational ministers including John Collins, Samuel Slater, Matthew Mead
and Robert Ferguson. In early 1682, Owen and George Griffith had a subpoena issued for them.
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It seems they forgot to pray for the government and the King. Administration spies were in the
pews attending one of sermons at Leadenhall Street. Owen arrested for the last time in July 1683
this time charged with collusion in the Rye House Plot. As part of the plot, the King would be
assassinated with the conspirators putting the Duke of Monmouth on the throne. (Daniell,
Bickley, “1683” 349, 367-8)
Owen had no part in the plot, but his former personal assistant, Robert Ferguson had and
more than likely this connection made the authorities cast doubt on Owen. From
“Congregationalism in England”, “This became the last time authorities could arrest or persecute
John Owen, for he died at Ealing in August of 1683.” (Jones 76)
Owen had made an indelible mark on not only England, but the entire world including the
churches in New England where his publications were widely read. On John Owens tombstone
in Bunhill Fields is the inscription written by Thomas Gilbert, “John Owen is furnished with
human literature in all its kinds and in all its degrees, and using it to serve the interests of
Religion and to serve in the Sanctuary of God.” (Orme 346)
There is no doubt that John Owen was a man who made a positive difference in the
seventeenth century. It has been said that John Owen had a hard to read at times literary style.
From “British Heroes and Worthies” we have a review of Owen’s literary style over a hundred
years ago that could be found apt today:
It is to be feared Owen will never gain that position in literature to which his
learning and abilities fairly entitle him; and the comparative neglect which
encircles one of the greatest names in English theological literature, is a
confirmation of the great critical maxim, that no writer, however able, can secure
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for his works abiding popularity, if he be heedless of the style and dress in which
he arrays his thoughts. (Stoughton, 174)
Historical none of his personal diaries have been found and are probably lost forever. It
would have been a rare glimpse into the divine’s secret thoughts of a great mind and heart. But
for now his secret thoughts remain his own. What is known is his theology is evident from his
writings, and we are better off for it.
Some notes on Puritans before I close. You may compare a committed Puritan to a giant
tree. A person like John Owen, a great saint, are so much more serious in their walk than average
pew sitters that they stick out by comparison. They possessed four characteristics that we all
should all examine and try our best to imitate, but few will ever go that far.
1. They are, and were, great thinkers. Most of the leaders of the Puritan
movement were articulate polymaths from the universities. Richard Baxter is
the exception to this, but was brilliant writer nevertheless. Puritan teachers
had to be up to date on Biblical exegesis, Reformed Theology, Roman
Catholicism in England and Europe, Arminian and Socinianism controversies
of the day, just to name a few. They were expected to know how to speak,
read and write English, Latin and Greek. This in additional to their pastoral
duties, which each more than likely chose to participate within.
2. The Puritans were great worshippers. They served the God of the Bible, a
great God which was undiminished by the philosophies of the day and the
demeaning lines of thought that press upon us today in our media infested
society. They had God shrinking philosophies then like Arminianism as we do
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today in the Humanist Manifesto theology practiced by the adherents in
political correctness and their no ultimate truth or eternity.
3. Puritans were great hopers. One extremely obvious strength of a Puritan,
setting them far above and apart from the Western Christians of today is the
firmness of their grip on the assurance of where they were going of the
Biblical teaching on the hope of heaven.
4. The Puritans were great warriors. This point too separates the Western
Christians of today like light and dark. The Puritan knows that they are in an
unending fight against the world, the flesh and Satan. They realized this was a
fight that had been going on for thousands of years, and certainly no less
today than then.
I believe that in the providence of God the information given to some ages have been
preserved and have special messages for another age. The New Testament era was preserved for
all ages and provides a model for the life of churches and individuals of all ages. Perhaps the
documents which have been preserved from the Puritan era have a special message for the end
time’s saints of today. The comparison of the Puritans of that age being giant trees and Christians
of today being zany pigmies, this paper may have convinced you to do your own research and
come to your own conclusions. I sincerely hope so.
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Chapter 6
Conclusions on John Owen
John Owen was a Christian who lived what he believed 24 hours a day, seven days a
week. His 80 books become a written testament of John Owen being a well published
Theologian that stands among the giants of the Puritans. John receives a compliment as “the
Calvin of England” from Ambrose Barnes, a Congregationalist from Newcastle. (Longstaffe 16)
While I have yet seen this in print, John Owen was decidedly Jewish in his Puritanism. I
mean this as the highest of compliments. The 1965 reprint series of The Works of John Owen, I-
XVI refers to Dr. Owen as “the greatest Britain Theologian of all time”,by the Banner of Truth
Trust. (Owen, Goold, vol. I-XVI Intro)
In researching his life, I find nothing that he did to bring one shred of ill repute to Jesus
Christ. He cared about, and for, those less fortunate by taking them in, feeding them spiritually
and physically, and also helped them find work. The British writer Anthony Wood, the Oxford
Anglican, he was an “Atlas and Patriarch of Independency.” (Wood, “Oxford” 10)
We owe the Puritans a enormous debt. Their thoroughly Biblical worldview supplied the
matrix of presuppositions that many of the Western world’s rights and privileges have emerged.
Puritanism was the age of Newton, Bunyan, Milton, Cromwell, Locke, Owen, and other
generation changers’. Like Jesus Christ, John Owen while he lived and those of us today that
have found him and his writing after his death either love him or despise him.
John Owen’s theology included the following:
1. Christ is the Rock that the Church stands on
2. The person of Christ is the exact image of God
3. The faith of the Church in the Lordship of Jesus Christ
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4. Conformity to Christ and following His example are ones ultimate right
5. Infinite Wisdom of God is in the person of Jesus Christ
6. Infinite Wisdom of God in man’s redemption is through Jesus Christ
John Owen believe that the greatest need for a man or woman is the re-enthroning of the
Person, Spirit, Grace and Authority of the Lord Jesus Messiah in the hearts and consciences of
mankind, is the only way whereby an end may be put unto the shedding of innocent blood and
the worlds confusion. He also believed that outside the Lordship of Jesus Christ unregenerate
man could not expect any degree of perfection amongst those that stumble at the stone of
offense.
Owen believed in the inerrancy of the Word of God. His mother taught John both Greek
and Latin as a child. He was an expert at both upon graduating with a Master’s degree at Oxford
University when he was 19 years of age. His eschatology firmly centered on the Word of God;
Daniel, Ezekiel, Corinthians, Thessalonians, and Revelation. He believed in a physical rebirth of
Israel which did not occur for another 265 years after his death. A physical Millennium was also
part of his beliefs.
John’s Puritanism included piety, active church life and holy living not simply as an
anecdote for a Popery laced often-complacent lethargic church. He also believed communion
with God is a relationship of mutual interchange between God and man. The communion with
God when initiated by Him, He is the one who supplies all the power. John Owen believed that
communion with God is a relationship in which Christians receive agape love from God and that
we respond to Him in love. God imparts to us a triune Fatherly love that only He can give.
To say that I have learned from this study is an understatement. I believe that each of us
need to examine for the extent that politically correct thinking has been engrained into us by the
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media, education, the government and courts. There is nothing Godly about politically correct
thinking. The only way to overcome politically correct thinking is to ask God to purge it from
one's life through prayer and immersing one’s self into the Word of God. God will purge it
supernaturally, through the life changing Word of God, and through fellowship with those that
have overcome it and learn from them.
My experience with the Bachelor of Biblical Studies degree program, at Bible University,
has been an experience of depth in Biblical perspective and expansion of knowledge the quantity
and quality of which I could not have seen coming at the beginning of the program. The amount
of research required for the degree, in and of itself, will not only expand your knowledge of
Jesus Christ, but refine your worldview into a more Godly perspective of life, church, education
and government. I thank God for Bible University from the bottom of my heart for the
opportunity to study and grow through your program. Maranatha….
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