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On 29 April he preached before the Long Parliament. In this sermon, and in his Country Essay for the Practice of Church Government , which he appended to it, his tendency to break away from Presbyterianism to the Independent or Congregational system is seen.

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Like John Milton , he saw little to choose between "new presbyter" and "old priest. He became pastor at Coggeshall in Essex , with a large influx of Flemish tradesmen. His adoption of Congregational principles did not affect his theological position, and in he again argued against Arminianism in The Death of Death in the Death of Christ , which drew him into long debate with Richard Baxter.

He made the friendship of Fairfax while the latter was besieging Colchester , and addressed the army there against religious persecution. He was chosen to preach to parliament on the day after the execution of King Charles I , and succeeded in fulfilling his task without directly mentioning that event. Another sermon preached on 29 April, a plea for sincerity of religion in high places, won not only the thanks of parliament but the friendship of Oliver Cromwell , who took Owen to Ireland as his chaplain, that he might regulate the affairs of Trinity College, Dublin.

He pleaded with the House of Commons for the religious needs of Ireland as some years earlier he had pleaded for those of Wales. In he accompanied Cromwell on his Scottish campaign. During his eight years of official Oxford life Owen showed himself a firm disciplinarian, thorough in his methods, though, as John Locke testifies, the Aristotelian traditions in education underwent no change. With Philip Nye he unmasked the popular astrologer , William Lilly , and in spite of his share in condemning two Quakeresses to be whipped for disturbing the peace, his rule was not intolerant.

Anglican services were conducted here and there, and at Christ Church itself the Anglican chaplain remained in the college. While little encouragement was given to a spirit of free inquiry, Puritanism at Oxford was not simply an attempt to force education and culture into "the leaden moulds of Calvinistic theology. During his Oxford years he wrote Justitia Divina , an exposition of the dogma that God cannot forgive sin without an atonement; Communion with God , Doctrine of the Saints' Perseverance , his final attack on Arminianism; Vindiciae Evangelicae , a treatise written by order of the Council of State against Socinianism as expounded by John Biddle ; On the Mortification of Sin in Believers , an introspective and analytic work; Schism , one of the most readable of all his writings; Of Temptation , an attempt to recall Puritanism to its cardinal spiritual attitude from the jarring anarchy of sectarianism and the pharisaism which had followed on popularity and threatened to destroy the early simplicity.

Besides his academic and literary concerns, Owen was continually involved in affairs of state. In , on 24 October after Worcester , he preached the thanksgiving sermon before parliament. In he sat on a council to consider the condition of Protestantism in Ireland. In October he was one of several ministers whom Cromwell summoned to a consultation as to church union.

In the First Protectorate Parliament of he sat, for a short time, as the sole member of parliament for Oxford University , and, with Baxter, was placed on the committee for settling the "fundamentals" necessary for the toleration promised in the Instrument of Government. In the same year he was chairman of a committee on Scottish Church affairs.

He was, too, one of the Triers, and appears to have behaved with kindness and moderation in that capacity. As vice-chancellor he acted with readiness and spirit when a Royalist rising in Wiltshire broke out in ; his adherence to Cromwell, however, was by no means slavish, for he drew up, at the request of Desborough and Pride, a petition against his receiving the kingship. Thus, when Richard Cromwell succeeded his father as chancellor, Owen lost his vice-chancellorship. In he took a leading part in the conference of Independents which drew up the Savoy Declaration the doctrinal standard of Congregationalism which was based upon the Westminster Confession of Faith.

On Oliver Cromwell's death in , Owen joined the Wallingford House party , and though he denied any share in the deposition of Richard Cromwell , he preferred the idea of a simple republic to that of a protectorate. He assisted in the restoration of the Rump Parliament , and, when George Monck began his march into England, Owen, in the name of the Independent churches, to which Monck was supposed to belong, and who were anxious about his intentions, wrote to dissuade him. In March , the Presbyterian party being uppermost, Owen was deprived of his deanery, which was given back to Reynolds.

He retired to Stadham, where he wrote various controversial and theological works, in particular his laborious Theologoumena Pantodapa , a history of the rise and progress of theology. The respect in which many of the authorities held his intellectual eminence won him an immunity denied to other Nonconformists. In the celebrated Fiat Lux , a work by the Franciscan friar John Vincent Cane , was published; in it, the oneness and beauty of Roman Catholicism are contrasted with the confusion and multiplicity of Protestant sects.

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John Owen (1616-1683)

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Articles of John Owen (1616-1683):

Hope you will like it and give your comments and suggestions. Language: eng. Seller Inventory PB More information about this seller Contact this seller 7. Published by Createspace About this Item: Createspace, New Book. Shipped from US within 10 to 14 business days. Established seller since Seller Inventory IQ More information about this seller Contact this seller 8. Language: English. Brand new Book. John Owen was an English Nonconformist church leader, theologian, and academic administrator at the University of Oxford. Although A Dissertation on Divine Justice was originally a response to a theological movement called "Socinianism," it remains interesting today for its fascinating treatment of divine justice and the atonement.

Owen's book, Doctrine of Justification by Faith, is a Puritan account of the doctrine of justification. Owen relies on biblical teaching and historical dialogue to expound the doctrine of justification. This volume opens with a comprehensive look at the historical status of the doctrine of justification stemming back to the early church. In the following sections of the book, Owen explores the nature, object, and causes of faith. This provides the foundations for his later discussion on the important role faith plays in justification. Owen argues for the imputation of Christ's righteousness as the ground of justification and refutes objections to his position.

Finally, Owen draws upon several passages from the Bible which support his interpretation of justification. Owen's exposition on the topic of justification is unique in that his pastoral experience is evident in his treatment of the text; as a result, his style of presentation is appreciated by a wide variety of readers, not just scholars in the field. Owen believes the more Calvinist view of perseverance of the saints, that once an individual is saved, he or she will always be saved -- that is, cannot regress back into unbelief. Some readers find Owen's arguing with Goodwin distracting -- in the words of Andrew Thompson, the book would "be almost as complete were every part of it that refers Goodwin expunged, and undeniably forms the most masterly vindication of the perseverance of the saints in the English tongue.

The design of this tractate is to describe the means to be used by the people of God, distinct from church officers, to increase divine knowledge in themselves and others, and to show how the sacred calling to the ministry may retain its ancient dignity, whilst not depriving the people of God of their Christian liberty.

What role does faith play in our relationship with God? How does genuine faith influence a Christian's life? John Owen dedicates this collection of treatises to the study of faith--its nature and effects.

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The central focus of Owen's treatises is the "Trial of Faith," by which Owen understands genuine faith to imply four things. First, genuine faith implies that God saves us from sin. Second, genuine faith implies that the Christian accepts God's command for holiness and obedience. Third, genuine faith is preserved through worship and devotion. And finally, genuine faith incites repentance and other spiritual habits in the Christian. Owen relies on the Word of the Lord to guide his exploration of faith, citing numerous Bible passages on the subject.

Owen challenges Christians to examine their faith and offers them tangible tools to strengthen their faith in places it might be lacking. This book began life as a collection of meditations on Romans viii. It comes from the pen of a tender-hearted pastor whose only purpose is to encourage the believer in the ongoing battle against sin. Here he argues for a form of congregationalism, and answers some criticisms of nonconformity, defending the Puritans against the charge of schism. Meditations and Discourses on the Glory of Christ is a collection of discourses in which John Owen proclaims the glory of the Lord as it is revealed in Scripture.

Owen states that because we are human, Christ's glory is, in a sense, incomprehensible to us--we can never fully grasp it. Fortunately, the Bible provides us with ample information to help us appreciate the glory of Christ and to guide us in our worship. Owen uses these discourses to expound upon the different types of glory that Christ exhibits: the glory of His love, the glory of His mystery, His glory as mediator, His glory in the church, and the glory of His eternal being.

It is through Christ that our lowly nature is sanctified and our relationship with God is ultimately secured.


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Owen teaches Christians that nothing they do has any meaning outside of that which Christ anoints with His glory. Few subjects have received less attention from contemporary Christian writers than that of apostasy.

The idea that professing Christians may prove not to be true Christians is, in many respects, too serious a prospect for our facile age. But, for John Owen, such avoidance of the issue was itself a pressing reason for writing on it at length and in great depth of spiritual analysis. His exposition is a masterpiece of penetration and discernment. John Owen was essentially a pastoral theologian, and in his best writings, his pastoral concern and acute doctrinal instinct are inseparable. Indwelling Sin is based on Romans vii.

Owen unravels the deceitfulness of the nature of sin, especially in the mind and affections, and traces its terrible power through conception, birth and growth. In , John Owen produced one of his finest devotional treatises, probably the substance of a series of sermons. He examines the Christian's communion with God as it relates to all three members of the Holy Trinity. Owen directs Christians towards green pastures and still waters, and lays open the exhaustless springs of the Christian's hidden life with God.

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Yet, twenty years after its publication, Of Communion with God provoked the heavy criticism from another theologian. This work brings together not only Owen's original work, but also his response to this heavy criticism. In his reply, Owen vindicates himself from the various mystical sentiments that were ascribed to him. This wonderful book illustrates health Christian dialogue, and is a wonder to read.

The charge of schism was repeatedly brought against those who sought to reform the Church according to Scripture. These words, which Jesus spoke to his disciples in the garden of Gethsemane, serve as the foundation for John Owen's treatise Of Temptation.


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  • Owen preached on the subject of temptation frequently during his many years of service as the dean and vice chancellor of Christ Church in Oxford-- Of Temptation is the culmination of his discourses on the subject. In his treatise, Owen addresses the nature and power of temptation, the risk of entering into it, and the means of avoiding its danger. Owen defines temptation as anything with the ability to entice the Christian's mind or heart away from obedience to God and redirect it towards sin.

    Owen warns us that our power is not strong enough to protect us from temptation; rather, it is by God's power of preservation that we are saved. As Christians, we can guard ourselves against temptation in part by praying for God's power to help us resist it. His treatise teaches Christians how to recognize the threat of temptation and protect themselves against it. John Owen was essentially a pastoral theologian, and in his best work, his pastoral concern and acute doctrinal instinct are inseparable.

    Of the Mortification of Sin is such a work. In this work--the substance of which is a series of addresses on Romans Owen provides teaching in a vital but neglected aspect of Christianity. Owen takes up many of the questions that occur to every believer in the battle against sin. All of his direction is directly grounded in various Biblical passages.

    He provides keen exegesis and sound advice. This classic work has been reprinted countless times--a testimony to its lasting power! Pneumatologia --or, 'Owen on the Holy Spirit,' as the work has generally been called--is perhaps one of the best known, and most highly esteemed of John Owen's treatises. Pneumatologia is divided into five parts. The first part contains a general and preliminary account of the Holy Spirit. The third part discusses the doctrine of regeneration.