John Owen · 14 of 16

Chapter V. Grounds and reasons of nonconformity. · Part 3

3. We are required to use and observe the ceremonies in worship which the present church hath appointed, or doth use and observe. This also is made a necessary condition of communion unto us; for many are at this day actually cast out of all communion for not observing of them. Some are so proceeded against for not observing of holy-days, some for not kneeling at the sacrament of the Lord’s supper, some for not using the sign of the cross in baptism; and what would become of ministers that should neglect or omit to wear the surplice in sacred administrations is easy to conjecture. But these things are all of them unwritten and unscriptural. Great and many, indeed, have been the disputes of learned men to prove that although they have no divine institution, nor yet example of apostolical or primitive practice, yet that they may be lawfully used, for decency and order in the worship of God. Whether they have evinced what they aimed at is as yet undetermined. But supposing in this case all to be as they would pretend and plead that it should be, yet because they are all granted to be arbitrary inventions of men, and very few of those who make use of them are agreed what is their proper use and signification, or whether they have any or no, they are altogether unmeet to be made a necessary condition of communion; for inquiry may be made, on what warranty or by what rule they may be appointed so to be? Those who preside in and over the churches of Christ do so in his name and by his authority; and therefore they can impose nothing on them, as a condition of their communion together, but what his name is upon or what they have his authority for, and it will be dangerous to set his seal unto our own appointments. For what men think meet to do themselves in the matters of the house of God and his worship, it may be measured and accepted with him according to their light and design; but for what they impose on others, and that under no less penalty than the deprivation of the outward administration of all the privileges procured for them by Jesus Christ, they ought to have his warrant and authority for. And their zeal is to be bewailed who not only cast men out of all church-communion, so far as in them lieth, for a refusal to observe those voluntarily-imposed ceremonies in sacred worship, but also prosecute them with outward force, to the ruin of them and their families; and we cannot but wonder that any should as yet think meet to make use of prisons, and the destruction of men thereby, as an appendix of their ecclesiastical discipline, exercised in it he highest severity, on no greater occasions than the omission of the observance of these ceremonies. Whether such proceedings are measured by present interest, or the due consideration of what will be pleasing to the Lord Jesus Christ at the last day, is not difficult to determine.

4. As we are ministers, there is in some cases required of us, under the same penalty, an oath of canonical obedience. We need not labour to prove this to be unscriptural; nor, to avoid provocations, shall we at present declare the rise, nature, and use of it, with the fierce digladiations that have formerly been about it We can look upon it no otherwise but as that which is contrary to the liberty and unworthy of the office of a minister of the gospel.

We know not any thing else which is required of us unto the end mentioned, unless it be of some a subscription unto the articles of religion. And this, because the Scripture enjoins unto all a consent unto sound doctrine and a form of wholesome words, may be admitted so far as those articles concern only points of faith; but whereas there is annexed unto them and enjoined, with other things, an approbation of all those instances of conditions of communion before insisted on, a subscription unto the whole becomes of the same nature with things themselves therein approved of.

These are the conditions of communion with the church of England which are proposed unto us, and which we are indispensably to submit unto if we intend to be partakers thereof; and these are all that we know of that nature. That any of these are in particular prescribed in the word of God, much less that they can derive any warranty from thence to be made necessary conditions of church-communion, will not, we suppose, be pretended by any. If, therefore, any divisions do ensue on the refusal of some to admit of these conditions, the guilt of them cannot, by any rule of Scripture, or from any example of the first churches, be charged on them who make that refusal. Other groundless accusations and charges we value not, for this is but man’s day, the judgment whereof we neither stand nor fall unto; yea, we esteem ourselves obliged, in all peaceableness and sobriety, to bear witness against such impositions, and unto that liberty wherewith the Lord Christ hath made his churches and disciples free. And if once things were come unto that state that men would assign no other terms of church-communion than what Christ hath appointed, it would quickly appear where the guilt of our divisions would yet remain, if any such divisions would yet remain; but so long as there is a desire to make the wills and wisdoms of some men, fallible even as others, the rule and measure of obedience in spiritual things, an end of strife and contention among Christians will be expected in vain. And this we say with hearts in some measure sensible and pained to see the body of Christ torn in pieces by the lusts, passions, and carnal interests of men. Could we contribute any thing to the healing of the wounds and ruptures that are amongst Christians, provided it may have a consistency with the mind of Christ and the duty we owe unto him (as, indeed, nothing else will really contribute any thing thereunto), we should with all readiness and faithfulness give up our best endeavours therein; and where we can do nothing else, we hope we shall bear with patience those disdainful reproaches which the pride of men, blown up by a confluence of secular, perishing advantages, prompts them to pour out upon us for our noncompliance with their impositions.

Secondly, By the conformity required of us, we must consent unto the omission of sundry duties, which are made so unto us by the command and appointment of Jesus Christ. If we are at any time hindered in the discharge of any necessary duty by others, we have somewhat to plead in our own excuse, but if we ourselves voluntarily consent to the neglect or omission of them, we cannot avoid the guilt of sin; and the worst way whereby such a consent may be expressed is by compact and agreement with others, as though it were in our power to bargain with other men what duties we will observe and what we will omit in the worship of God. Now, in the conformity required of us we are to give this consent, and that as it were by compact and agreement, which deprives us of all pretence of excuse in our omissions. It is no time afterward to plead that we would discharge such duties were we not hindered or forbidden, — we have ourselves antecedently and voluntarily renounced a concern in such forbidden duties; for no man can honestly conform but it is with a declared resolution to accept of all the terms and consequents of it, with an approbation of them. Under this notion it is that we look on conformity; and what others apprehend thereby or understand therein, who seem to press men to conform unto what they do not approve, we know not. If, then, there be any omission of known duties inseparably accompanying our conformity, that thereby we solemnly consent unto.

This, therefore, we are obliged to refuse, because without sin, in the voluntary neglect and omission of duty, we cannot comply with it; which, therefore, can be no schism in us, nor what might in any way render us blamable. The Lord Christ hath prescribed no such law of unity and peace unto his churches as that his disciples should be bound constantly to neglect any known duty which they owe to himself for their sakes; nor do his institutions interfere, that the observance of any one should exclude a due attendance unto another. Neither doth he by his commands bring any one into a necessity of doing that which is evil, or of omitting any thing that is required of him in the way of duty. However, therefore, we value church peace and union, we dare not purchase it by an abrenunciation of any duty we owe to Jesus Christ; nor would an agreement procured on such terms be of any use unto us, or of advantage to the church itself. Wherefore, that compliance in church-communion which would be obstructive of any necessary duties is not by the Lord Christ enjoined us; and therefore its omission cannot be culpable in us: but it would itself be our sin; especially would it be thus where the duties so to be omitted are such as are incumbent on us by virtue of especial office, wherein we are peculiarly required to be faithful. It remaineth, therefore, only that we declare wherein we should by conformity engage unto the omission of such duties as are indispensably required of us; and this we shall do in some few instances:—

1. Every minister of the gospel hath, by the appointment of Jesus Christ, the whole immediate care of the flock whereof he is overseer committed unto him. That no part hereof which belong unto their edification is exempted from him, the charge that is given unto him and the account which will be expected from him do sufficiently evidence. For as ministers are called overseers, rulers, guides, pastors, and the like, so are they commanded to feed the flock, to take the oversight of it, and to rule the house of God, Acts xx. 17, 28; 1 Tim. iii. 5; 1 Pet. v. 1–4; Heb. xiii. 17; — a discharge of all which must come into their account. Nor is there any word spoken in the whole Scripture, relating to the rule and government of the church, which is not spoken principally with respect unto them. Nor is there the least intimation of an exemption of any part of the discipline of the gospel from their office or care. If it be pretended that there is, let the places be produced wherein such an exemption is made, or any instances of it among the first churches, and they shall be considered; for hitherto no such thing has been attempted that we know of. Nor is it at all concluded from the plea that some are appointed unto a superior degree above others in the rule of the church; for a man may have the whole rule of his flock committed unto him, although he should be obliged to give an account unto others of his discharge thereof. It is, therefore, the duty of all ministers of the gospel, not only to teach, instruct, and preach to their flocks, but to go before them also in rule and government, and in the exercise of the spiritual discipline appointed in the gospel, in the order wherein it is appointed, for their edification. The keys of the kingdom of heaven are committed unto them, or they are not: if they are not, by what authority do they take upon them to open and shut in the house of God, in ministerial teaching and authoritative administration of sacred ordinances? for these things belong unto the authority which is given by Christ under that metaphorical expression of “the keys of the kingdom of heaven,” the reason of the allusion and its application being obvious. And if these are not received by any, they are usurpers if they undertake to administer unto the church authoritatively in the name of Jesus Christ. If they are given or granted unto them, how may it be made to appear that they are so for the ends mentioned only, but not for the rule and government of the church, which also belongs unto them? where is the exemption in the grant made to them? where are the limits assigned unto their power, that they shall exercise it in some concerns of the kingdom of heaven, but not in others? And whereas the greatest and most necessary parts of this power, such as are ministerial teaching and the administration of the sacraments, are confessedly committed unto them, how comes it to pass that the less should be reserved from them; for whereas the former are necessary to the very being of the church, the latter are esteemed by some scarcely to belong unto it. To say that bishops only receive these keys, and commit or lend the use of them to others, for such ends and purposes as they are pleased to limit, is both foreign to the Scripture and destructive of all ministerial power. And if ministers are not the ministers of Christ, but of men; if they have not their authority from him, but from others; if that may be parcelled out unto them which they have from him, at the pleasure of any over them, — there needs not much contending about them or their office.

Besides, the relation of these things one to another is such, as that if they were absolutely separated, their efficacy unto edification will be exceedingly impaired, if not destroyed. If those who have the dispensation of the word committed unto them have not liberty and authority; if it be not part of their office-duty to watch over them unto whom it is dispensed, and that accompanied with spiritual weapons, “mighty through God” towards the fulfilling of the obedience of some and the “revenging of disobedience” in others; if they have no power to judge, admonish, or censure them that walk unanswerably to the doctrine of the gospel preached unto them, and whose profession they have taken upon them, — they will be discouraged in the pursuit of their work, and the word itself be deprived of a helpful means appointed by Christ himself to further its efficacy. And those who shall content themselves with the preaching of the word only, without an inquiry after its success in the minds and lives of them that are committed to their charge, by virtue of that care and authoritative inspection which indeed belongs to their office, will find that as they do discharge but one part of their duty, so they will grow cold and languid therein also. And when there hath been better success, — as there hath where some against their wills have been hindered by power from the exercise of the charge laid on them by Christ in this matter, making up as they were able, by private solicitude and persuasion, what they were excluded from attending unto in public ministerial acts, — it hath been an effect of especial favour from God, not to be ordinarily expected on the account of any rule. And thence it is that, for the most part, things openly and visibly do fall out otherwise, the people being little reformed in their lives, and preachers waxing cold and formal in their work. And if the censures of the church are administered by them who preach not the word unto the people, they will be weak and nervous as unto any influence on the consciences of men. Their minds, indeed, may be affected by them so far as they are attended with outward penalties; but how little this tends unto the promotion of holiness or the reformation of men’s lives experience doth abundantly testify. Church discipline and censures are appointed merely and solely to second, confirm, and establish the word, and to vindicate it from abuse and contempt, as expressing the sense that Jesus Christ hath of them by whom it is received, and of them by whom it is despised. And it is the word alone which gives authority unto discipline and censures. Where, therefore, they are so separated, as that those by whom the word is administered are excluded from an interest in the exercise of discipline, and those unto whom the administration of discipline is committed are such as neither do nor for the most part ought to preach the word, it cannot be but that the efficacy and success of them both will be impeded.

2. It is so, also, as to the administration of the sacraments, especially that of the supper of the Lord. These are the principal mysteries of our religion, as to its external form and administration, — the sacred rites whereby all the grace, mercy, and privileges of the gospel are sealed and confirmed unto them who are in a due manner made partakers of them. About them, therefore, and their orderly administration, did the primitive churches always use their utmost care and diligence; and these in an especial manner did they make use of with respect unto them to whom they were to be communicated: for they feared, partly lest men should be made partakers of them to their disadvantage, being not so qualified as to receive them to their benefit, as knowing that where persons through their own defaults obtain not spiritual profit by them, they are in no small danger of having them turned into a snare; and partly that these holy and sacred institutions themselves might neither be profaned, contaminated, nor exposed unto contempt. Hence, of those who gave up their names unto the church, and took upon them the profession of the gospel, the greatest part were continued for a long season under their care and inspection, but were not admitted into the society of the church in those ordinances until upon good trial they were approved. And if any one after his admittance was found to walk unanswerably unto his profession, or to fall into any known sin, whence offence did ensue among the faithful, he was immediately dealt withal in the discipline of the church, and, in case of impenitency, separated from the congregation. Nor did the guides or pastors of the church think they had any greater trust committed unto them than in this, that they should use their utmost care and diligence that persons unmeet and unworthy might not be admitted into that church relation wherein they should have a right to approach unto the table of the Lord, and to remove from thence such as had demeaned themselves unworthy of that communion. This they looked on as belonging unto their ministerial office, and as a duty required of them in the discharge thereof by Jesus Christ. And herein they had sufficient direction, both in the rule of the word, as also in the nature of the office committed unto them, and of the work wherewith they were intrusted; for all ministers are stewards of the mysteries of Christ, of whom it is required that they should be faithful. Now, as it belongs unto a faithful steward to distribute unto the household of his lord the provisions which he hath made for them and allows unto them in due season; so also to keep off those from partaking in them, who without his master’s order and warrant, would intrude themselves into his family, and unjustly possess themselves of the privileges of it. In these things doth the faithfulness of a steward consist. And the same is required in ministers of the gospel with respect unto the household of their Lord and Master, and the provision that he hath made for it. These, therefore, being undeniably parts of the duty of faithful pastors or ministers, it is evident how many of them we must solemnly renounce a concernment in, upon a compliance with the conformity in matter and manner required of us. Neither are these duties such as are of light importance, or such as may be omitted without any detriment unto the souls of men. The glory of Christ, the honour of the gospel, the purity of the church and its edification, are greatly concerned in them. And they in whose minds a neglect of these things is countenanced, by their attendance unto some outward forms and appearances of order, have scarcely considered Him aright with whom they have to do. Some, therefore, of these duties we shall instance in:— First, it is the duty of all faithful ministers of the gospel to consider aright who are so admitted into the church as to obtain a right thereby unto a participation of all its holy ordinances. Take care they must that none who have that right granted them by the law of Christ be discouraged or excluded, nor any altogether unworthily admitted. And hereunto, as it is generally acknowledged, a credible profession of repentance, faith, and obedience (that is, of those which are sincere and saving) is required. To neglect an inquiry after these things in those that are to be admitted unto the table of the Lord is to prostitute the holy ordinances of the gospel unto contempt and abuse, and to run cross to the constant practice of the church in all ages, even under its greatest degeneracy. And the right discharge of this duty, — if we may be allowed to be in earnest in spiritual things, if it be believed that it is internal grace and, holiness for the sake whereof all outward administrations are instituted and celebrated, — is of great weight and importance to the souls of men; for on the part of persons to be admitted, if they are openly and visibly unworthy, what do we thereby but what lies in us to destroy their souls? It cannot be but that their hardening and impenitency in sin will be hazarded thereby; for whereas they have granted unto them the most solemn pledge of the Lord Christ’s acceptance of them, and of his approbation of their state towards God, that the church is authorized to give, what reason have they to think that their condition is not secure, or to attend unto the doctrine of the church pressing them to look after a change and relinquishment of it? For although the administration of the sealing ordinances doth not absolutely set the approbation of Christ unto every individual person made partaker of them, yet it doth absolutely do so to the profession which they make. They witness in the name of Christ his approbation of it, and therewithal of all persons, according to their real interest in it and answering of it. But those who in no considerable instances do answer this profession can obtain nothing unto themselves but an occasion of hardening, and rendering them secure in a state of impenitency; for tell men whilst you please of the necessity of conversion to God, of reformation, and a holy life, yet if, in the course of their unholiness, you confirm unto them the love of Christ, and give them pledges of their salvation by him, they will not much regard your other exhortations. And thence it is come to pass in the world that the conformity (worth that we contend about ten thousand times over) which ought to be between the preaching of the word, the administration of the sacraments, and the lives of them who are partakers of them, is for the most part lost. The word still declares that without regeneration, without saving faith, repentance, and obedience, none can enter into the kingdom of God. In the administration of the other ordinances there is an abatement made of this rigorous determination, and men have their salvation assured unto them without a credible profession, yea, or a pretence of these qualifications; and the lives of the most who live in the enjoyment of these things seem to declare that they neither believe the one nor much regard the other.

In the meantime, the church itself, as to its purity and the holiness of its communion, is damaged by the neglect of a careful inspection into this duty; for it cannot be but that ignorance, worldliness, and profaneness, will spread themselves as a leprosy over such a church, whence their communion will be of very little use and advantage unto believers. And hereby do churches, which should be the glory of Christ, by their expression of the purity, the holiness, and excellency of his person and doctrine, become the principal means and occasions of his dishonour in the world; and he that shall read that “Christ loved his church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish,” Eph. v. 25–27, will be much to seek after the effects of this design of Christ in his love and death, if he measure them by what appears in churches under the power and influence of this neglect. Nor do those who plead for the continuance of things in such a state, without reformation, sufficiently consider the representation that the Lord Christ made of himself when he was about to deal with his churches, some of which were overtaken with carelessness and negligence in this matter; and yet hath he therein laid down a rule as to what kind of proceedings particular churches are to expect from him in all generations. And it is a matter of no small amazement that any churches dare approve and applaud themselves in such a state of impurity and defection as is evidently condemned by him in those primitive patterns. Do men think he is changed, or that he will approve in them what he judged and condemned in others? or do they suppose he minds these things no more, and because he is unseen, that he seeth not? But we shall all find at length that he is “the same yesterday, to-day, and for ever,” and that as the judge of all he stands at the door.

Now this duty, by conformity, we renounce a concernment in, so as to attend unto it, by virtue of ministerial authority; whence the guilt of all the evil consequents thereof before mentioned must fall on us: for it is known that a mere shadow of the work of this duty, and not so much as a shadow of authority for it, would be left unto us. For what is allowed in case of a sudden emergency, upon an offence taken by the whole congregation at the wickedness of any (which is instructed beforehand that this ought to be no matter of offence unto them), as it may be it cannot be proved ever to have been observed in any one instance, so the allowed exercise of it would yield no relief in this case. And if any should extend the rule beyond the interpretation that is put upon it by the present current administration of church-discipline, there is no great question to be made what entertainment he would meet withal for his so doing. And it is to no purpose to come into the church as it were on purpose to go out again. And if, instead of dealing with the souls and consciences of men in the name and authority of Christ, as stewards of his mysteries, any can content themselves to be informers of crimes unto others, we desire their pardon if we cannot comply with them therein. And this is the sum of what at present we are pleading about: It is the duty of ministers of particular churches to judge and take care concerning the fitness of them, according unto the rule of the gospel and the nature of the duty required of them, who are to be admitted into the fellowship of the church, and thereby into a participation of all the holy ordinances thereof. This charge the Lord Christ hath committed unto them, and hereof will require an account from them. Upon the neglect or right discharge of this duty consequents of great moment do depend; yea, the due attendance unto it hath a great influence into the preservation of the being of the church, and is the hinge whereon the well-being of it doth turn. But the power of exercising ministerial authority, in a just attendance unto this duty, we must renounce in our conformity, if we should submit thereunto; for we have showed before, that after we have conformed, we can pretend no excuse from what is enjoined of us or forbidden unto us by virtue thereof, all being founded in our own voluntary act and consent. Hence, the guilt of this omission must wholly fall on us; which we are not willing to undergo.

There are, we know, many objections raised against the committing of this power and trust unto the ministers of particular congregations. Great inconveniences are pretended as the consequences of it. The ignorance and unfitness of most ministers for the discharge of such a trust, if it should be committed unto them, the arbitrariness and partiality which probably others will exercise therein, the yoke that will be brought on the people thereby, and disorder in the whole, are usually pleaded to this purpose and insisted on. But, —

1. This trust is committed unto some or other by Christ himself; and it is necessary that so it should be. Never did he appoint, nor is it meet, nor was it ever practised in the primitive church, that every one should at his pleasure, on his own presumption, intrude himself into a participation of the holy things of the house of God. The consideration of men’s habitations, with their age, and the like, are of no consideration with respect unto any rule of the gospel. Either, therefore, it must be left unto the pleasure and will of every man, be he never so ignorant, wicked, or profligate, to impose himself on the communion of any church of Christ, or there must be a judgment in the church concerning them who are to be admitted unto their communion.