The Calvin Of England: Some Aspects of the Life of John Owen (1616–1683) and his Teaching on Biblical Piety

By Michael A. G. Haykin

Michael A.G. Haykin, Th.D. (University of Toronto), is Principal, The Toronto Baptist Seminary and Bible College and Senior Fellow, The Jonathan Edwards Centre for Reformed Spirituality.

The Puritan John Owen…was one of the greatest of English theologians. In an age of giants, he overtopped them all. C.H. Spurgeon called him the prince of divines. He is hardly known today, and we are the poorer for our ignorance.[1]

Charles II (r.1660–1685) once asked one of the most learned scholars that he knew why any intelligent person should waste time listening to the sermons of an uneducated tinker and Baptist preacher by the name of John Bunyan (1628–1688). “Could I possess the tinker’s abilities for preaching, please your majesty,” replied the scholar, “I would gladly relinquish all my learning.” The name of the scholar was John Owen, and this small story – apparently true and not apocryphal – says a good deal about the man and his Christian character. His love of and concern for the preaching of the Word reveals a man who was Puritan to the core. And the fragrant humility of his reply to the king was a virtue that permeated all of his writings, in which he sought to glorify the triune God and help God’s people find that maturity that was theirs in Christ.[2]

In his own day some of Owen’s fellow Puritans called him the “Calvin of England.”[3] More recently, Roger Nicole has described Owen as “the greatest divine who ever wrote in English” and J. I. Packer says of him that during his career as a Christian theologian he was “England’s foremost bastion and champion of Reformed evangelical orthodoxy.”[4] But, as will be seen, Owen’s chief interest was not in producing theological treatises for their own sake, but to advance the personal holiness of God’s people.[5]

“Bred Up…Under…A Nonconformist”: Owen’s Early Years [6]

John Owen was born in 1616, the same year that William Shakespeare died. He grew up in a Christian home in a small village now known as Stadhampton, about five miles south-east of Oxford. His father, Henry Owen, was the minister of the parish church there and a Puritan. The names of three of his brothers have also come down to us: William, who became the Puritan minister at Remenham, just north of Henley-on-Thames; Henry who fought as a major in Oliver Cromwell’s New Model Army; and Philemon, who was killed fighting under Cromwell in Ireland in 1649.[7]

Of Owen’s childhood years only one reference has been recorded. “I was bred up from my infancy,” he remarked in 1657, “under the care of my father, who was a nonconformist all his days, and a painful labourer [that is, diligent worker] in the vineyard of the Lord.”[8] If we take as our cue the way that other Puritans raised their children, we can presume that as a small boy Owen, along with his siblings, would have been taught to pray, to read the Bible and obey its commandments. At least once a day there would have been time set aside for family worship when he would have listened to his father explain a portion of God’s Word and pray for their nation, his parishioners and for each of them individually.[9]

At twelve years of age, Owen was sent by his father to Queen’s College, the University of Oxford. He obtained his B. A. on June 11, 1632, when he was 16. He went on to study for the M. A., which he was awarded on April 27, 1635. Everything seemed to be set for Owen to pursue an academic career. It was not, however, a good time to launch out into the academic world. The Archbishop of Canterbury, William Laud (1573–1645), had set out to suppress the Puritan movement, and to that end had begun a purge of the churches and universities. By 1637 Owen had no alternative but to leave Oxford and to become, along with many other Puritans who refused to conform to the Established Church, a private chaplain. He eventually found employ in the house of Lord Lovelace, a nobleman sympathetic to the Puritan cause. However, when the English Civil War broke out in 1642 and Lord Lovelace decided to support the King, Owen left his service and moved to London.

A “Clear Shining From God”

The move to London was providential in a couple of ways. First, it brought Owen into contact with some of the leading defenders of the Parliamentary cause, Puritan preachers who viewed the struggle between the King and Parliament in terms of the struggle between Christ and anti-Christian forces. Moreover, it was during these initial days in London that he had an experience he would never forget. By 1642 Owen was convinced that the final source of authority in religion was the Holy Scriptures and moreover, that the doctrines of orthodox Calvinism were biblical Christianity. But he had yet to experience personally the Holy Spirit bearing witness to his spirit and giving him the assurance that he was a child of God.[10]

Owen found this assurance one Sunday when he decided to go with a cousin to hear Edmund Calamy the Elder (1600–1666), a famous Presbyterian preacher, at St. Mary’s Church, Aldermanbury. On arriving, they were informed that the well-known Presbyterian was not going to preach that morning. Instead, a country preacher (whose name Owen never did discover) was going to fill in for the Presbyterian divine. His cousin urged him to go with him to hear Arthur Jackson (c.1593–1666), another notable Puritan preacher, at nearby St. Michael’s. But Owen decided to remain at St. Mary’s. The preacher took as his text that morning Matt. 8:26: “Why are ye fearful, O ye of little faith?” It proved to be a message that Owen needed to hear and embrace. Through the words of a preacher whose identity is unknown, God spoke to Owen and removed once and for all his doubts and fears as to whether he was truly regenerate or not. He now knew himself to be born of the Spirit.[11]

The impact of this spiritual experience cannot be over-estimated. It gave to Owen the deep, inner conviction that he was indeed a child of God and chosen in Christ before the foundation of the world, that God loved him and had a loving purpose for his life, and that this God was the true and living God. In practical terms, it meant a life-long interest in the work of God the Holy Spirit that would issue thirty years later in his monumental study of the Holy Spirit, A Discourse Concerning the Holy Spirit.[12] As he later wrote: “Clear shining from God must be at the bottom of deep labouring with God.”[13]

Pastoral Ministry And Preaching Before Parliament

In 1643 Owen was offered the pastorate in the village of Fordham, six miles or so north-west of Colchester in Essex. Owen was here till 1646 when he became the minister of the church at the market town of Coggeshall, some five miles to the south. There, as many as two thousand people would crowd into the church each Lord’s Day to hear Owen preach.[14] Thus, although Owen would later speak slightingly of his preaching to King Charles II – as seen in the anecdote with which this article began – it is evident that he was no mean preacher. It is also noteworthy that this change in pastorates was also accompanied by an ecclesiological shift to Congregationalism. Up until this point Owen had been decidedly Presbyterian in his understanding of church government. His reading of The Keyes of the Kingdom of Heaven by John Cotton (1584–1652), which had been published in 1644, was decisive in changing his mind in this area of theology. It was also at Coggeshall that he wrote the classic work on particular redemption, The Death of Death in the Death of Christ (1647).[15] The backdrop for these early years of Owen’s pastoral ministry was the English Civil War when England knew the horrors of bloody fields of battle, and father was ranged against son and neighbour against neighbour on the battlefield. Well has this period been described as “the world turned upside down.”

During these tumultuous days Owen clearly identified himself with the Parliamentary cause. He developed a friendship with the rising military figure Oliver Cromwell (1599–1658) and was frequently invited to preach before Parliament. By late 1648 some of the Parliamentary army officers had begun to urge that Charles I be brought to trial on charges of treason since he had fought against his own people and Parliament. Charles was accordingly put on trial in January, 1649, and by the end of that month a small group of powerful Puritan leaders had found him guilty and sentenced their king to death. On January 31, the day following the public execution of the king, Owen was asked to preach before Parliament.

Owen used the occasion to urge upon the members of Parliament that for them, now the rulers of England, to obtain God’s favour in the future they must remove from the nation all traces of false worship and superstition and wholeheartedly establish a religion based on Scripture alone. Owen based his sermon on Jeremiah 15. He made no direct reference to the events of the previous day nor did he mention, at least in the version of his sermon that has come down to us, the name of the king. Nevertheless, his hearers and later readers would have been easily able to deduce from his use of the OT how he viewed the religious policy and end of Charles. From the story of the wicked king Manasseh that is recorded in 2 Kings 21 and with cross-references to Jeremiah 15, he argued that the leading cause for God’s judgments upon the Jewish people had been such abominations as idolatry and superstition, tyranny and cruelty. He then pointed to various similarities between the conditions of ancient Judah and the England of his day. At the heart of the sermon was a call to Parliament to establish a reformed style of worship, to disseminate biblical Christianity, to uphold national righteousness, and to avoid oppression. He assured the Puritan leaders who heard him that day that God’s promise of protection to Jeremiah was also applicable to all who in every age stood firmly for justice and mercy.[16]

Ireland And Oxford

Later that same year, Own accompanied Cromwell on his campaign in Ireland, where he stayed from August 1649 to February 1650. Though ill much of this time, he preached frequently to “a numerous multitude of as thirsting a people after the gospel as ever yet I conversed withal.”[17] When he returned to England the following year, he confessed that “the tears and cries of the inhabitants of Dublin after the manifestations of Christ are ever in my view.” Accordingly, he sought to convince Parliament of the spiritual need of this land and asked:

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. …If they were in the dark, and loved to have it so, it might something close a door upon the bowels of our compassion; but they cry out of their darkness, and are ready to follow every one whosoever, to have a candle. If their being gospelless move not our hearts, it is hoped their importunate cries will disquiet our rest, and wrest help as a beggar doth an alms.[18]

Although Owen’s pleas were heeded and this period saw the establishment of a number of Puritan congregations – both Congregationalist and Baptist – in Ireland, Crawford Gribben has recently shown that the inability of the Puritans in Ireland to work together with like-minded brethren for the larger cause of the Kingdom of Christ hindered their witness.[19]

By the early 1650s, Owen had become one of Cromwell’s leading advisors, especially in national affairs to do with the church. There is little doubt that Owen was a firm supporter of Cromwell in this period. As Owen told him on one occasion in 1654, for example: “The series and chain of eminent providences whereby you have been carried on and protected in all the hazardous work of your generation, which your God hath called you unto, is evident to all.”[20] Two years later, though, when Cromwell was urged to become the monarch of England, Owen was among those who opposed this move. As it turned out, Cromwell did not accept the crown. But Owen’s friendship with Cromwell had been damaged and the two men were nowhere near as close as they had been.[21] This would have distressed Owen since he had viewed Cromwell with enormous admiration.

Cromwell had appointed Owen to the oversight of Oxford University in 1652 as its Vice-Chancellor. From this position Owen helped to re-assemble the faculty, who had been dispersed by the war, and to put the university back on its feet. He also had numerous opportunities to preach to the students. Two important works on holiness came out of his preaching during this period. Of Temptation, first published in 1658, is essentially an exposition of Matt. 26:4. It analyzes the way in which believers fall into sin. Central among the remedies to temptation that Owen recommends is prayer. His pithy remark in this regard is typically Puritan: “If we do not abide in prayer, we shall abide in cursed temptations.”[22] A second work, The Mortification of Sin in Believers (1656), is in some ways the richest of all of Owen’s treatises on this subject. It is based on Romans 8:13 and lays out a strategy for fighting indwelling sin and warding off temptation. Owen emphasizes that in the fight against sin the Holy Spirit employs all of our human powers. In sanctifying us, Owen insists, the Spirit works

in us and upon us, as we are fit to be wrought in and upon; that is, so as to preserve our own liberty and free obedience. He works upon our understandings, wills, consciences, and affections, agreeably to their own natures; he works in us and with us, not against us or without us; so that his assistance is an encouragement as to the facilitating of the work, and no occasion of neglect as to the work itself.[23]

Not without reason does Owen lovingly describe the Spirit in another place as “the great beautifier of souls.”[24]

Oliver Cromwell died in September of 1658 and the “rule of the saints,” as some called it, began to fall apart. In the autumn of that year, Owen, now a key leader among the Congregationalists, played a vital role in drawing up what is known as the Savoy Declaration, which would give the Congregationalist churches ballast for the difficult days ahead. Only a few days after Cromwell’s death, Owen met with around 200 other Congregationalist leaders, including men like Thomas Goodwin (1600–1680), Philip Nye (c.1596–1672), and William Bridge (c.1600–1671),[25] in the chapel of the old Savoy Palace in London. One of the outcomes of this synod was a recommendation to revise the Westminster Confession of Faith for the Congregationalist churches. Traditionally Owen has been credited with writing the lengthy preface that came before the Savoy Declaration. In it he rightly argued, anticipating a key issue over the rest of his life:

The Spirit of Christ is in himself too free, great and generous a Spirit, to suffer himself to be used by any human arm, to whip men into belief; he drives not, but gently leads into all truth, and persuades men to dwell in the tents of like precious faith; which would lose of its preciousness and value, if that sparkle of freeness shone not in it.[26]

The following year Owen preached again before Parliament. But the times were changing, and this proved to be the last of such occasions.

“The Church In A Storm”: Owen, A Leader In A Time Of Persecution, 1660-1683

In 1660 a number of Cromwell’s fellow Puritan leaders, fearful that Britain was slipping into full-fledged anarchy, asked Charles II, then living in exile on the continent, to return to England as her monarch. Those who came to power with Charles were determined that the Puritans would never again hold the reins of political authority. During Charles’ reign and that of his brother James II (r.1685–1688), the Puritan cause was thus savagely persecuted. After the Act of Uniformity in 1662, which required all religious worship to be according to the letter of The Book of Common Prayer, and other legislation enacted during the 1660s, all other forms of worship were illegal.

A number of Owen’s close friends, including John Bunyan, suffered fines and imprisonment for not heeding these laws. Although Owen was shielded from actual imprisonment by powerful friends, he led at best a precarious existence till his death. He was once nearly attacked by a mob, who surrounded his carriage.[27] At one point he was tempted to accept the offer of a safe haven in America when the Puritan leaders in Massachusetts offered him the presidency of Harvard. Owen, though, recognized where he was needed most. His first wife, Mary, died in 1676. When Owen remarried the following year, his second wife, Dorothy D’Oyley, was the widow of a wealthy Oxfordshire landowner whom Owen would have known from his connections to his home village of Stadhampton.[28] Added to the toil and anxieties of these years were physical challenges, especially asthma and kidney stones.

But these years were also ones of great literary fruitfulness. His exhaustive commentary on Hebrews appeared between 1668 and 1684. A Discourse Concerning the Holy Spirit came out in 1674 and an influential work on justification, The Doctrine of Justification by Faith, in 1677. Owen’s Meditations and Discourses on The Glory of Christ (1st ed. 1684; 2nd ed. 1696), what Robert Oliver has rightly termed “incomparable,” was written under the shadow of death in 1683 and represents Owen’s dying testimony to the unsurpassable value and joy of living a life for the glory of Christ.

He fell asleep in Christ on August 24, 1683. His final literary work is a letter to a close friend, Charles Fleetwood, written two days before his death. “Dear Sir,” he wrote to his friend,

I am going to him whom my soul hath loved, or rather who hath loved me with an everlasting love; which is the whole ground of all my consolation. The passage is very irksome and wearysome through strong pains of various sorts which are all issued in an intermitting fever. All things were provided to carry me to London today attending to the advice of my physician, but we were all disappointed by my utter disability to undertake the journey. I am leaving the ship of the church in a storm, but whilst the great Pilot is in it the loss of a poore under-rower will be inconsiderable. Live and pray and hope and waite patiently and doe not despair; the promise stands invincible that he will never leave thee nor forsake thee.[29]

He was buried on September 4 in Bunhill Fields, where the bodies of so many of his fellow Puritans were laid to rest until that tremendous Day when they – and all the faithful in Christ – shall be raised to glory.

Owen, A Pioneer In Biblical Pneumatology

It is vital to realize that a concern for biblical piety lies at the very core of English Puritanism, of which Owen’s theological corpus is a marvelous exemplar.[30] Owen and the Puritans had, in fact, inherited from the continental Reformers of the sixteenth century, and from John Calvin (1506–1564) in particular, “a constant and even distinctive concern” with the person and work of the Holy Spirit.[31] American historian Richard Lovelace rightly maintains:

Among the Reformers, John Calvin has been called the theologian of the Holy Spirit because his doctrinal work so carefully honors the sovereign agency of the Spirit in regeneration and sanctification. This emphasis continued in the Reformed tradition, for the English Puritans (particularly John Owen and Richard Sibbes) have given us the most profound and extensive biblical-theological studies of the ministry of the Holy Spirit which exist in any language.[32]

Owen’s pneumatology takes its start from the main pneumatological achievement of the Ancient Church, found in the credal statement of the Council of Constantinople in 381: “[We believe] in the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father, who with the Father and Son is together worshipped and glorified, who spoke through the prophets.” Owen, like other Puritan theologians, completely embraced as his own this landmark statement of patristic pneumatology. For example, in his A Brief Declaration and Vindication of the Doctrine of the Trinity, he declared that the

first intention of the Scripture, in the revelation of God towards us, is …that we might fear him, believe, worship, obey him, and live unto him, as God. That we may do this in a due manner, and worship the only true God, and not adore the false imaginations of our own minds, it [that is, the Scripture] declares …that this God is one, the Father, Son, and Holy Ghost.[33]

And he affirmed that the Holy Spirit is “an eternally existing divine substance, the author of divine operations, and the object of divine and religious worship; that is, “Over all, God blessed for ever”.”[34] Where Owen, however, may claim to be doing pioneering work in biblical pneumatology is the way that he draws out the implications of classical pneumatology for faith and practice.[35] Thus, Owen can rightly state: “I know not any who ever went before me in this design of representing the whole economy of the Holy Spirit.”[36]

Owen and biblical piety [37]

For Owen, genuine spiritual experience is vital. He asserts that ultimately it is the Spirit who gives the believer such experience: “He gives unto believers a spiritual sense of the power and reality of the things believed, whereby their faith is greatly established…”[38] It is these inner experiences that motivate external attendance on the various ordinances of the Christian life. “Without the internal actings of the life of faith,” Owen writes, “external administrations of ordinances of worship are but dead things, nor can any believer obtain real satisfaction in them or refreshment by them without an inward experience of faith and love in them and by them.”[39]

Inward experience of the power of God is especially important in the context of spiritual warfare, particularly the temptation to doubt God’s existence:

Therefore the way in this case, for him who is really a believer, is, to retreat immediately unto his own experience; which will pour shame and contempt on the suggestions of Satan. There is no believer, who hath knowledge and time to exercise the wisdom of faith in the consideration of himself and of God’s dealings with him, but hath a witness in himself of his eternal power and Godhead, as also of all those other perfections of his nature which he is pleased to manifest and glorify by Jesus Christ. Wherefore, on this suggestion of Satan that there is no God, he will be able to say, “He might better tell me that I do not live nor breathe, that I am not fed by my meat nor warmed by my clothes, that I know not myself nor any thing else; for I have spiritual sense and experience of the contrary:” … “How often,” will he say, “have I had experience of the power and presence of God in prayer, as though I had not only heard of him by the hearing of the ear, but also seen him by the seeing of the eye! How often hath he put forth his power and grace in me by his Spirit and his word, with an uncontrollable evidence of his being, goodness, love, and grace! How often hath he refreshed my conscience with the sense of the pardon of sin, speaking that peace unto my soul which all the world could not communicate unto me! In how many afflictions, dangers, troubles, hath he been a present help and relief! What sensible emanations of life and power from him have I obtained in meditation on his grace and glory!”[40]

Similarly Owen can write elsewhere:

[L]et a gracious soul, in simplicity and sincerity of spirit, give up himself to walk with Christ according to his appointment, and he shall quickly find such a taste and relish in the fellowship of the gospel, in the communion of saints, and of Christ amongst them, as that he shall come up to such riches of assurance in the understanding and acknowledgment of the ways of the Lord, as others by their disputing can never attain unto. What is so high, glorious, and mysterious as the doctrine of the ever-blessed Trinity? Some wise men have thought meet to keep it vailed from ordinary Christians, and some have delivered it in such terms as that they can understand nothing by them. But take a believer who hath tasted how gracious the Lord is, in the eternal love of the Father, the great undertaking of the Son in the work of mediation and redemption, with the almighty work of the Spirit creating grace and comfort in the soul; and hath had an experience of the love, holiness, and power of God in them all; and he will with more firm confidence adhere to this mysterious truth, being led into it and confirmed in it by some few plain testimonies of the word, than a thousand disputers shall do who only have the notion of it in their minds. Let a real trial come, and this will appear. Few will be found to sacrifice their lives on bare speculations. Experience will give assurance and stability.[41]

Here then is a strong emphasis on an experiential Christianity rooted in the Spirit’s application of biblical truth to the heart of the believer. This sort of spirituality, Owen argues, provides assurance against doubt and ballast against apostasy.[42]

One of the ways in which the believer grows in this area of biblical piety is growth in spiritual-mindedness. Indeed, Owen almost regards the striving to grow in spiritual-mindedness as a mark of conversion.43 At the core of genuine spiritual-mindedness is meditation, reflection, both cognitive and affective. As Owen wrote: “Spiritual affections, whereby the soul adheres unto spiritual things, taking in such a savour and relish of them as wherein it finds rest and satisfaction, is the peculiar spring and substance of our being spiritually minded.”[44] Truly biblical meditation aims at “the affecting of our own hearts and minds with love, delight, and humiliation.”[45]

“The Beatifical Manifestation Of God And His Glory”

On the subject of meditation, Owen stressed that the person and work of Christ especially must occupy first place. “If we are spiritually minded, we should fix our thoughts on Christ above, as the center of all heavenly glory,” for it is in Christ that “the beatifical manifestation of God and his glory” is made for all eternity.[46] Owen cautions believers, though, that such meditation on Christ must be according to the Word. “In your thoughts of Christ,” he declared, “be very careful that they are conceived and directed according to the rule of the word, lest you deceive your own souls” and do not allow your “affections to be entangled with the paint or artificial beauty of any way or means of giving [your] love unto Christ which are not warranted by the word of truth.”[47]

Owen is never slow to enumerate the blessed effects of such Christ-centered meditation. It will, he emphasizes, enable believers “to endure all [their] trials, troubles, and afflictions, with patience unto the end.” And it will transform believers “every day more and more into the likeness of Christ.” Thus, Owen can exhort his readers: “Let us live in the constant contemplation of the glory of Christ, and virtue will proceed from him to repair all our decays, to renew a right spirit within us, and to cause us to abound in all duties of obedience.”[48] Thus, Owen concludes that such meditation

will fix the soul unto that object which is suited to give it delight, complacency, and satisfaction. This in perfection is blessedness, for it is caused by the eternal vision of the glory of God in Christ; and the nearer approaches we make unto this state, the better, the more spiritual, the more heavenly, is the state of our souls. And this is to be obtained only by a constant contemplation of the glory of Christ…[49]

Some might feel that Owen’s recommendations are unduly subjective. To this criticism, Owen rightly responds:

I had rather be among them who, in the actings of their love and affection unto Christ, do fall into some irregularities and excesses in the manner of expressing it (provided their worship of him be neither superstitious nor idolatrous), than among those who, professing themselves to be Christians, do almost disavow their having any thoughts of or affection unto the person of Christ.[50]

One final text in this regard provides both a powerful indicator of Owen’s own spirituality as well as a confirmation of the emphasis on piety among those to whom he preached and for whom he wrote. And it is a fitting conclusion to this brief study of some aspects of the life and piety of the “Calvin of England.”

The spiritual intense fixation of the mind, by contemplation on God in Christ, until the soul be as it were swallowed up in admiration and delight, and being brought unto an utter loss, through the infiniteness of those excellencies which it doth admire and adore, it returns again into its own abasements, out of a sense of its infinite distance from what it would absolutely and eternally embrace, and, withal, the inexpressible rest and satisfaction which the will and affections receive in their approaches unto the eternal Fountain of goodness, are things to be aimed at in prayer, and which, through the riches of divine condescension, are frequently enjoyed. The soul is hereby raised and ravished, not into ecstasies or unaccountable raptures, not acted into motions above the power of its own understanding and will; but in all the faculties and affections of it, through the effectual workings of the Spirit of grace and the lively impressions of divine love, with intimations of the relations and kindness of God, is filled with rest, in “joy unspeakable and full of glory.”[51]

Notes

1. J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life (Wheaton, IL: Crossway Books, 1990), 191.
2. For the story, see Andrew Thomson, Life of Dr. Owen, in The Works of John Owen (reprint ed., London: The Banner of Truth Trust, 1965), 1:xcii; Allen C. Guelzo, “John Owen, Puritan Pacesetter”, Christianity Today, 20, No. 17 (May 21, 1976), 14; Peter Toon, God’s Statesman: The Life and Work of John Owen (Exeter: Paternoster Press, 1971), 162. Subsequent references to the works of Owen are cited according to the volumes and page numbers of William H. Goold, ed., The Works of John Owen, 16 vols. (reprint ed., London: The Banner of Truth Trust, 1965–1968).
3. Guelzo, “John Owen,” 14.
4. Ibid., Packer, Quest for Godliness, 81.
5. Guelzo, “John Owen,” 15, 16.
6. For a good account of Owen’s life, see Toon, God’s Statesman. For his theology, the best study is undoubtedly Carl R. Trueman, The Claims of Truth: John Owen’s Trinitarian Theology (Carlisle, Cumbria: Paternoster Press, 1998). See also Sinclair B. Ferguson, John Owen on the Christian Life (Edinburgh: The Banner of Truth Trust, 1987); and Robert W. Oliver, ed., John Owen – the man and his theology. Papers read at the Conference of The John Owen Centre for Theological Study September 2000 (Darlington: Evangelical Press/Phillipsburg, NJ: Evangelical Press, 2002).
7. Toon, God’s Statesman, 2.
8. Owen, Works, 13:224.
9. Toon, God’s Statesman, 2.
10. Ibid., 12.
11. Ibid., 12, 13.
12. Ibid., 13.
13. Cited in Peter Barraclough, John Owen (1616–1683) (London: Independent Press Ltd., 1961), 6.
14. Robert W. Oliver, “John Owen (1616–1683) – his life and times” in his ed., John Owen, 16.
15. For a study of this work, see Jack N. Macleod, “John Owen and the Death of Death” in ‘Out of Bondage’ (London: The Westminster Conference, 1983), 70–87.
16. Righteous Zeal encouraged by Divine Protection (Works, 8:133–162); Toon, God’s Statesman, 33, 34. For help with this reference, I thank Mr. Greg McManus of London, Ontario.
17. Of the Death of Christ (Works, 10:479).
18. The Steadfastness of the Promises, and the Sinfulness of Staggering (Works, 8:235, 236).
19. Crawford Gribben, The Irish Puritans: James Ussher and the reformation of the church (Darlington, Durham: Evangelical Press, 2003), 91–115.
20. The Doctrine of the Saints’ Perseverance Explained and Confirmed (Works, 11:5).
21. Oliver, “John Owen (1616–1683)” in his ed., John Owen, 26; Toon, God’s Statesman, 97–101.
22. Works, 6:126.
23. Ibid., 6:20. See also the comments of J.I. Packer, “‘Keswick’ and the Reformed Doctrine of Sanctification,” The Evangelical Quarterly, 27 (1955), 156.
24. The Nature, Power, Deceit, and Prevalency of the Remainders of Indwelling Sin in Believers (Works, 6:188). For further discussion of this area of Owen’s teaching, see Michael A.G. Haykin, “The Great Beautifier of Souls,” in The Banner of Truth, 242 (November 1983), 18–22.
25. For biographical sketches of these three men, see William S. Barker, Puritan Profiles: 54 Influential Puritans at the time when the Westminster Confession of Faith was written (Fearn, Ross-shire: Christian Focus, 1996), 69–94, passim.
26. “A Preface” to the Savoy Declaration in Philip Schaff, ed. and David S. Schaff, rev., The Creeds of Christendom (reprint ed., Grand Rapids: Baker Book House, 1983), 3:709. For a recent edition of this confession, see The Savoy Declaration of Faith (Millers Falls, MA: First Congregational Church, 1998).
27. Barraclough, John Owen, 15.
28. Oliver, “John Owen (1616–1683)” in his ed., John Owen, 35.
29. The Correspondence of John Owen, ed. Peter Toon (Cambridge: James Clarke, 1970), 174.
30. Irvonwy Morgan, Puritan Spirituality (London: Epworth Press, 1973), 53–65, especially 60; Dewey D. Wallace, Jr., The Spirituality of the Later English Puritans. An Anthology (Macon, GA: Mercer University Press, 1987), xi-xiv; Packer, Quest for Godliness, 37, 38.
31. Richard B. Gaffin, “The Holy Spirit,” in The Westminster Theological Journal, 43 (1980), 61. See also the detailed discussion by Garth B. Wilson, “Doctrine of the Holy Spirit in the Reformed Tradition: A Critical Overview,” in George Vandervelde, ed., The Holy Spirit: Renewing and Empowering Presence (Winfield, British Columbia: Wood Lake Books, 1989), 57–62.
32. Richard Lovelace, Dynamics of Spiritual Life. An Evangelical Theology of Renewal (Downers Grove, IL: Inter-Varsity Press, 1979), 120.
33. The Doctrine of the Holy Trinity Explained and Vindicated (Works, 2:377, 378).
34. Works, 2:399, 400.
35. Geoffrey Nuttall, The Holy Spirit in Puritan Faith and Experience (Oxford: Basil Blackwell, 1946), 7.
36. A Discourse Concerning the Holy Spirit (Works, 3:7).
37. Extremely helpful in summarizing Owen’s teaching on biblical piety and pointing out key texts in this regard in Owen’s massive corpus has been David M. King, “The Affective Spirituality of John Owen,” in The Evangelical Quarterly, 68 (1996), 223–233.
38. A Discourse Concerning the Holy Spirit (Works, 4:64). See also Owen’s advice in a sermon preached on May 26, 1670: Sermon XVIII (Works, 9:237).
39. The Grace and Duty of Being Spiritually Minded (Works, 7:435).
40. Ibid., 7:371.
41. A Practical Exposition Upon Psalm CXXX (Works, 6:458, 459).
42. See also The Nature of Apostasy from the Profession of the Gospel and the Punishment of Apostates Declared, in An Exposition of Heb. VI.4–6 (Works, 7:112, 113).
43. Grace and Duty of Being Spiritually Minded (Works, 7:274).
44. Ibid., 7:395.
45. Ibid., 7:384.
46. Ibid., 7:344.
47. Ibid., 7:345, 346.
48. Meditations and Discourses concerning the Glory of Christ (Works, 1:460, 461).
49. Ibid., 1:461.
50. Grace and Duty of Being Spiritually Minded (Works, 7:346).
51. A Discourse of the Work of the Holy Spirit in Prayer (Works, 4:329, 330).