John Owen · 11 of 16

Chapter IV. Causes of schisms and divisions. · Part 4

[First,] One rule of this nature and import is, that we should all of us “study to be quiet, and to do our own business,” in things civil and sacred, 1 Thess. iv. 11. Who will harm men, who will be offended with them, whilst they are no otherwise busied in the world? And if any attempt to do them evil, what need have they to be troubled thereat? Duty and innocency will give peace to a worthy soul in the midst of all storms, and whatever may befall it. Now, will any one deny, or can they, but that it is the duty and ought to be the business of every man to seek his own edification and the saving of his soul? Deny this unto any man, and you put yourself in the place of God to him, and make him more miserable than a beast. And this, which no man can forbid, no man can otherwise do than according to that light and knowledge of the will of God which he hath received. If this, therefore, be so attended to as that we do not thereby break in upon the concerns of others, nor disturb them in what is theirs, but be carried on quietly and peaceably, with an evidence in what we do that it is merely our own personal duty that we are in the pursuance of, all cause of offence will be taken away; for if any will yet be offended with men because they peaceably seek the salvation of their own souls, or do that in order thereunto which they cannot but do, unless they will cast off all sense of God’s authority over them, it is to seek occasions of offence against them where none are given. But when any persons are acted by a pragmatical curiosity to interpose themselves in the ways, affairs, and concerns of other men, beyond what the laws of love, usefulness, and mutual Christian aid do require, tumults, disorders, vexations, strife, emulations, with a world of evils, will ensue thereon; — especially will they do so when men are prone to dwell on the real or supposed faults of others, which, on various pretences of pity for their persons, or a detestation of their evils, or public reproof of them, they will aggravate, and so on all occasions expose them to public censure, perhaps, as they think, out of zeal to God’s glory and a desire for the church’s good; for the passions and interests of such persons are ready to swell over the bounds of modesty, sobriety, and peace, though, through the blindness which all self-love is accompanied withal, they seldom see clearly what they do. Would we, therefore, labour to see a beauty, desirableness, and honour in the greatest confinement of our thoughts, words, and actions, unto ourselves and our own occasions, that express duty will admit of, it might tend very much to the preservation of love and peace among professors, for unto this end it is prescribed unto us.

Secondly, It is strictly commanded us that we should “not judge, that we be not judged,” Matt. vii. 1, 2. There is no rule for mutual conversation and communion in the Scripture that is oftener repeated or more earnestly inculcated, Luke vi. 37; nor is there any of more use, nor whose grounds and reasons are more evident or more cogent, Rom. xiv. 3, 4, 10. Judging and determining in ourselves, or divulging censures concerning others, their persons, states, and conditions towards God, their principles as to truth and sincerity, their ways as to righteousness and holiness, whether past or present, any otherwise than by the “perfect law of liberty,” and that only when we are called thereunto in a way of duty, is the poison of common love and peace, and the ruin of all communion and society, be it of what nature it will. For us to judge and determine whether these or those churches are true churches or no, whether such persons are godly or no, whether such of their principles and actions are regular or no, and so condemn them in our minds (unless where open wickedness will justify the severest reflections), is to speak evil of the law, and to make ourselves judges of it as well as of them who, together with ourselves, are to be judged by it, James iv. 11, 12. Nor is a judgment of that nature necessary unto our advantage in the discharge of any duty required at our hands. We may order all our concernments towards churches and persons without making any such judgment concerning them. But so strong is the inclination of some persons unto an excess in this kind, that no consideration can prevail with them to cast it out, according to its desert. Whether they do it as approving and justifying themselves in what they condemn in others, or as a thing conducing unto their interests, or out of faction and an especial love to some one party of men, or some secret animosities and hatred against others, it is a matter they seldom will quit themselves of whilst they are in this world. Yea, so far do some suffer themselves to be transported, as that they cannot restrain from charging of others with the guilt of such things as they know to be charged on themselves by them who pretend to be the only competent judges in such cases; and so will they also reflect upon and complain of other men for miscarriages by severities, in instances exceedingly inferior, as by themselves represented, unto what it is known they were engaged in. But men are apt to think well of all they do themselves or those whom they peculiarly regard, and to aggravate whatever they conceive amiss in such as they dislike. Were it not better by love to cover a multitude of faults, and to leave the judgment of persons and things, wherein we are not concerned, unto “Him who judgeth righteously, and will render unto every man according to his works?” However, certain it is that until this evil fountain of bitter waters be stopped, until we cease to bless God, even the Father, and at the same time to curse men made after the similitude of God, the wounds that have been given to the love and peace of professors will not be healed.

Thirdly, Unto the same end are all men forbidden to think that they have a dominion over the faith of others, or that the ordering and disposal of it is committed unto them. It is Christ alone who is the Lord of the consciences of his disciples; and therefore the best and greatest of the sons of men who have been appointed by him to deal with others in his name, have constantly disclaimed all thoughts of power or rule over the consciences or faith of the meanest of his subjects, 2 Cor. i. 24; 1 Pet. v. 3. How many ways this may be done we are filled with experiences; for no way whereby it may be so hath been left unattempted. And the evil of it hath invaded both churches and particular persons; some whereof, who have been active in casting off the dominion of others, seemed to have designed a possession of it in themselves. And it is well if, where one pope is rejected, many do not rise in his place, who want nothing but his power and interest to do his work. The indignation of some, that others do not in all things comply with their sentiments and subject themselves unto their apprehensions and dictates, ariseth from this presumption; and the persecutions wherein others engage do all grow out of the same bitter root: for men can no otherwise satisfy their consciences herein but by a supposition that they are warranted to give measures unto the minds and practices of others, — that is, their faith and consciences, — in sacred things. And whilst this presumptuous supposition, under any pretence or colour, possesseth the minds of men, it will variously act itself unto the destruction of that gospel unity which it is our duty to preserve; for when they are persuaded that others ought to give up themselves absolutely to their guidance in the things of religion, either because of their office and dignity, or because they are wiser than they, or it may be are only able to dispute more than they, if they do not immediately so do, especially seeing they cannot but judge themselves in the right in all things, they are ready to charge their refusal on all the corrupt affections, principles, and practices which they can surmise, or their supposed just indignation suggest unto them. That they are proud, ignorant, self-conceited, wilful, factious, is immediately concluded; and a semblance unto such charges shall be diligently sought out and improved. Nothing but a deceiving apprehension that they are some way or other meet to have a dominion over the faith of their brethren and fellow-servants would prevail with men otherwise sober and learned so to deal with all that dissent from them as they are pleased to do.

Fourthly, All these evils mentioned are much increased in the minds of men when they are puffed up with a conceit of their own knowledge and wisdom, Rom. xii. 3; 1 Cor. viii. 1. This, therefore, we are warned to avoid, that the edification of the church may be promoted and love preserved; for hence are very many apt to take false measures of things, especially of themselves, and thereon to cast themselves into many mischievous mistakes, 2 Cor. x. 12. And this is apt to befall them who, for ends best known unto themselves, have with any ordinary diligence attended to the study of learning; for on a supposal of some competent furniture, with natural abilities, they cannot but attain some skill and knowledge that the common sort of unstudied persons are unacquainted withal; — ofttimes, indeed, their pre-eminence in this kind consists in matters of very small consequence or importance. But whatever it be, it is ready to make them think strange of the apostle’s advice: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise,” 1 Cor. iii. 18. Apt it is to puff them up, to influence their minds with a good conceit of themselves, and a contempt of others. Hence may we see some, when they have got a little skill in languages, and through custom, advantaged by the reading of some books, are able readily to express some thoughts, perhaps not originally their own, presently conceit themselves to be so much wiser than the multitude of unlettered persons, that they are altogether impatient that in any thing they should dissent from them; and this is a common frame with them whose learning and wit being their all, do yet but reach half way towards the useful ends of such things. Others also there are, and of them not a few, who having been in the ways wherein the skill and knowledge mentioned are usually attained, yet through their incapacity or negligence, or some depraved habit of mind or course of life, have not really at all improved in them; and yet these also, having once attained the countenance of ecclesiastical offices or preferments, are as forward as any to declaim against and pretend a contempt of that ignorance in others which they are not so stupid as not to know that the guilt of it may be reflected on themselves. However, these things at best, and in their highest improvement, are far enough from solid wisdom, especially that which is from above, and which alone will promote the peace and edification of the church. Some have no advantage by them but that they can declare and speak out their own weakness; others, that they can rail, and lie, and falsely accuse, in words and language wherewith they hope to please the vilest of men. And certain it is that science, — which whatever it be, without the grace of God, is but falsely so called, and oftentimes falsely pretended unto, for this evil end of it alone, — is apt to lift up the minds of men above others, who perhaps come not behind them in any useful understanding. Yea, suppose men to have really attained a singular degree in useful knowledge and wisdom, and that either in things spiritual and divine, or in learning and sciences, or in political prudence, yet experience shows us that a hurtful elation of mind is apt to arise from them, if the souls of men be not well balanced with humility, and this evil particularly watched against. Hence ariseth that impatience of contradiction, that jealousy and tenderness of men’s own names and reputations, those sharp revenges they are ready to take of any supposed inroads upon them or disrespects towards them, that contempt and undervaluation of other men’s judgments, those magisterial impositions and censures, which proceed from men under a reputation of these endowments. The cautions given us in the Scripture against this frame of spirit, the examples that are proposed unto us to the contrary (even that of Christ himself), the commands that are multiplied for lowliness of mind, jealousy over ourselves, the sovereignty of God in choosing whom he pleaseth to reveal his mind and truth unto and by, may, in the consideration of them, be useful to prevent such surprisals with pride, self-conceit, and contempt of others, as supposed or abused knowledge is apt to cast men into, whereby divisions are greatly fomented and increased among us. But it may be these things will not much prevail with them who, pretending a zeal and principle above others in preaching and urging the example of Christ, do in most of their ways and actings, and in some of their writings, give us an unparalleled representation of the devil.

Lastly, It is confessed by all, that false teachers, seducers, broachers of novel, corrupt, and heretical doctrines, have caused many breaches and divisions among such as once agreed in the profession of the same truths and points of faith. By means of such persons, whether within the present church-state or without, there is scarce any sacred truth, which had formerly secured its station and possession in the minds of the generality of Christians in this nation, but what hath been solicited or opposed. Some make their errors the principal foundation, rule, and measure in communion; whoever complies with them therein is of them, and whoso doth not they avoid: so at once they shut up themselves from having any thing to do with them that love truth and peace. And where these consequents do not ensue, men’s zeal for their errors being overbalanced by their love of and concern in their secular interest, and their minds influenced by the novel prevailing opinion of a great indifferency in all things appertaining unto outward worship, yet the advancing and fomenting of opinions contrary unto that sound doctrine which hath been generally owned and taught by the learned and godly pastors, and received by the people themselves, cannot but occasion strife, contentions, and divisions among professors. And it may be there are very few of those articles or heads of religion which in the beginning of the Reformation, and a long time after, were looked on as the most useful, important, and necessary parts of our profession, that have not been among us variously opposed and corrupted. And in these differences about doctrine lie the hidden causes of the animosities whereby those about worship and discipline are managed; for those who have the advantage of law and power on their side in these lesser things are not so unwise as to deal openly with their adversaries about those things wherein the reputation of established and commonly-received doctrines lie against them; but under the pretence and shelter of contending for legal appointments, not a few do exercise an enmity against those who profess the truth, which they think it not meet as yet openly to oppose.

Such are the causes and such are the occasions of the differences and divisions in and about religious concerns that are among us, by which means they have been fomented and increased: heightened they have been by the personal faults and miscarriages of many of all sorts and parties. And as the reproof of their sinful failings is in its proper season a necessary duty, so no reformation or amendment of persons will give a full relief, nor free us from the evil of our divisions, until the principles and ways which occasion them be taken out of the way.