Q. 1. How many are the offices of Jesus Christ?
A. Three; first, of a aKing; secondly, of ba45 46 Priest; thirdly, of a cProphet.
aPs. ii. 6. bPs. cx. 4. cDeut. xviii. 15.
Q. 2. Hath he these offices peculiar by nature?
A. No; he only received them for the present dispensation, until the work of redemption be perfected.
Ps. cx. 1; Acts ii. 36, x. 42; 1 Cor. xi. 3, xv. 27, 28; Phil. ii. 9; Heb. iii. 2, 6, ii. 7–9.
Q. 3. Wherein doth the kingly office of Christ consist?
A. In a two-fold power; first, his power of ruling in and over his church; secondly, his power of subduing his enemies.
Ps. cx. 3–7.
Q. 4. What is his ruling power in and over his people?
A. That supreme authority which,47 48 for their everlasting good, he useth towards them, whereof in general there be two acts; first, ainternal and spiritual, in converting their souls unto him, making them unto himself a willing, obedient, persevering people; secondly, beternal and ecclesiastical, in giving perfect laws and rules for their government, as gathered into holy societies under him.
aIsa. liii. 12, lix. 20, 21, with Heb. viii. 10–12; Isa. lxi. 1, 2; John i. 16, xii. 32; Mark i. 15; Matt. xxviii. 20; 2 Cor. x. 4, 5. bMatt. xvi. 19; 1 Cor. xii. 28; Eph. iv. 8–14; 2 Tim. iii. 16, 17; Rev. xxii. 18, 19.
Q. 5. How many are the acts of his kingly power towards his enemies?
A. Two also first, ainternal, by the49 mighty working of his Word, and the spirit of bondage upon their hearts, convincing, amazing, terrifying their consciences, hardening their spirits for ruin; secondly, bexternal, in judgements and vengeance, which ofttimes he beginneth in this life, and will continue unto eternity.
aPs. 110; John vi. 46, viii. 59, ix. 41, xii. 40; 2 Cor. x. 4–6; 1 Cor. v. 5; 1 Tim. i. 20. bMark xvi. 16; Luke xix. 27; Acts xiii. 11; Rev. xvii. 14.
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John Owen (1616 - 1683)
Read freely text sermons and articles by the speaker John Owen in text and pdf format.John Owen, called the “prince of the English divines,” “the leading figure among the Congregationalist divines,” “a genius with learning second only to Calvin’s,” and “indisputably the leading proponent of high Calvinism in England in the late seventeenth century,” was born in Stadham (Stadhampton), near Oxford. He was the second son of Henry Owen, the local Puritan vicar. Owen showed godly and scholarly tendencies at an early age. He entered Queen’s College, Oxford, at the age of twelve and studied the classics, mathematics, philosophy, theology, Hebrew, and rabbinical writings. He earned a Bachelor of Arts degree in 1632 and a Master of Arts degree in 1635. Throughout his teen years, young Owen studied eighteen to twenty hours per day.Pressured to accept Archbishop Laud’s new statutes, Owen left Oxford in 1637. He became a private chaplain and tutor, first for Sir William Dormer of Ascot, then for John Lord Lovelace at Hurley, Berkshire. He worked for Lovelace until 1643. Those years of chaplaincy afforded him much time for study, which God richly blessed. At the age of twenty-six, Owen began a forty-one year writing span that produced more than eighty works. Many of those would become classics and be greatly used by God.
Owen was by common consent the weightiest Puritan theologian, and many would bracket him with Jonathan Edwards as one of the greatest Reformed theologians of all time.
Born in 1616, he entered Queen's College, Oxford, at the age of twelve and secured his M.A. in 1635, when he was nineteen. In his early twenties, conviction of sin threw him into such turmoil that for three months he could scarcely utter a coherent word on anything; but slowly he learned to trust Christ, and so found peace.
In 1637 he became a pastor; in the 1640s he was chaplain to Oliver Cromwell, and in 1651 he was made Dean of Christ Church, Oxford's largest college. In 1652 he was given the additional post of Vice-Chancellor of the University, which he then reorganized with conspicuous success. After 1660 he led the Independents through the bitter years of persecution till his death in 1683.
John Owen was born of Puritan parents at Stadham in Oxfordshire in 1616. At Oxford University, which he entered in 1628 at twelve years of age, John pored over books so much that he undermined his health by sleeping only four hours a night. In old age he deeply regretted this misuse of his body, and said he would give up all the additional learning it brought him if only he might have his health back. Naturally, he studied the classics of the western world, but also Hebrew, the literature of the Jewish rabbis, mathematics and philosophy. His beliefs at that time were Presbyterian, however, his ambition, although fixed on the church, was worldly.
John was driven from Oxford in 1637 when Archbishop Laud issued rules that many of England's more democratically-minded or "low" church ministers could not accept. After this, John was in deep depression. He struggled to resolve religious issues to his satisfaction. While in this state, he heard a sermon on the text "Why are you fearful, O you of little faith?" which fired him with new decisiveness.
After that, John wrote a rebuke of Arminianism (a mild form of Calvinism which teaches that man has some say in his own salvation or damnation although God is still sovereign). Ordained shortly before his expulsion from Oxford, he was given work at Fordham in Essex. After that he rose steadily in public affairs. Before all was over, he would become one of the top administrators of the university which expelled him and he even sat in Parliament.
He became a Congregationalist (Puritan) and took Parliament's side in the English Civil Wars. Oliver Cromwell employed him in positions of influence and trust, but John would not go along when Cromwell became "Protector." Nonetheless, many of Parliament's leaders attended John's church.
John's reputation was so great that he was offered many churches. One was in Boston, Massachusetts. John turned that down, but he once scolded the Puritans of New England for persecuting people who disagreed with them.
He also engaged in controversy with such contemporaries as Richard Baxter and Jeremy Taylor. Through it all, John focused his teaching on the person of Christ. "If Christ had not died," he said, "sin had never died in any sinner unto eternity." In another place he noted that "Christ did not die for any upon condition, if they do believe; but he died for all God's elect, that they should believe."
John wrote many books including a masterpiece on the Holy Spirit. Kidney stones and asthma tormented him in his last years. But he died peacefully in the end, eyes and hands lifted up as if in prayer.