Volume eight is comprised of sixteen sermons published during Owen's lifetime.
For solidity, profundity, massiveness and majesty in exhibiting from Scripture God’s ways with sinful mankind there is no one to touch him.
—J. I. Packer, author
To have known the pastoral ministry of John Owen . . . (albeit in written form) has been a rich privilege; to have known Owen’s God an even greater one.
—Sinclair Ferguson, professor, Redeemer Seminary, Dallas, Texas
John [Owen], English theologian, was without doubt not only the greatest theologian of the English Puritan movement but also one of the greatest European Reformed theologians of his day, and quite possibly possessed the finest theological mind that England ever produced.
—C. R. Trueman
John Owen was born at Stadhampton, Oxfordshire in 1616. He entered Queen's College, Oxford, at the age of twelve and completed his M.A. in classics and theology in 1635 at the age of nineteen. He was ordained shortly thereafter and left the university to be a chaplain to the family of a noble lord. His first parish, in 1637, was at Fordham in Essex, to which he went while England was involved in civil war. It was here that he became convinced that the Congregational way was the scriptural form of church government. In the 1640s he became chaplain to Oliver Cromwell, the new "Protector of England," and traveled with him on his expeditions to Ireland and Scotland. Between 1651 and 1660, he played a prominent part in the religious, political, and academic life of the nation. In 1651 he was appointed dean of Christ Church and in 1652 made Vice-Chancellor of Oxford—positions which allowed him to train ministers for the Cromwellian state church. He lost his position in 1660, however, when the restoration of the monarchy began after the death of Cromwell in 1658. Owen moved to London and led the Puritans through the bitter years of religious and political persecution—experiences which shaped his theological inquiry, pastoral reflection, and preaching. He also declined invitations to the ministry in Boston in 1663, and declined an offer to become president of Harvard in 1670. He died in August, 1683.
“Though Christ be united unto the persons of the saints by the indwelling of the Spirit, yet the saints have not that which is called personal union with him, nor with the Spirit. Personal union is by a person of the Deity assuming the nature of man into one personality with itself, that having of its own no personal subsistence Things are here clean otherwise: Christ doth not assume the saints into a personal subsistence with himself, but dwells in their persons by his Spirit.” (Page 304)
“The sending of the gospel to any nation, place, or persons, rather than others, as the means of life and salvation, is of the mere free grace and good pleasure of God. ‘Stay not in Asia,’ &c.” (Page 10)
“Observation I. Prayer is the believer’s constant, sure retreat in an evil time, in a time of trouble.” (Page 78)
“But then,’ they say, ‘it will follow,—1. That our faith in the Scripture is enthusiasm. 2. That if the private testimony of the Spirit be questioned, it cannot be proved but by the Scripture; and so the Scripture being proved by the Spirit, and the Spirit again by the Scripture, we shall run in a round, which is no lawful way of arguing.’” (Page 524)
“When God is doing great things, he delights to wrap them up in the clouds; to keep the minds of men in uncertainties, that he may set on work all that is in them; and try them to the utmost, whether they can live upon his care and wisdom, when they see their own care and wisdom will do no good.” (Page 380)