John Owen · 15 of 16

Chapter V. Grounds and reasons of nonconformity. · Part 4

2. From the first planting of the Christian religion, those who preached the gospel unto the conversion of the souls of men were principally intrusted with this power; and it was their duty to gather them who were so converted into that church order and fellowship wherein they might partake of the sacred mysteries or solemn ordinances of the Christian worship. And this course of proceeding continued uninterrupted, with some little variation in the manner of the exercise of this power and duty, until corruption had spread itself over the face of the whole professing church in the world. But still a shadow and resemblance of it was retained; and in the papal church itself to this day, particular confessors are esteemed competent judges of the meetness of their penitents for an admission unto the sacraments of their church. And who shall now be esteemed more meet for the discharge of this duty than those who succeed in the office and work of preaching the word, whereby men are prepared for church-society? And as it is a thing utterly unheard-of in antiquity, that those who dispensed the word unto the illumination and conversion of men should not have the power of their disposal, as to their being added to the church or suspended for a time, as there was occasion; so it is as uncouth that those who now sustain the same place and office unto several congregations attending on their ministry should be deprived of it.

3. If there be that ignorance and disability in ministers as is pretended, the blame of it reflects on them by whom they are made; and we are not obliged to accommodate any of the ways or truths of Christ unto the sins and ignorance of men. And if they are insufficient for this work, how come they to be so sufficient for that which is greater, — namely, to divide the word aright unto all their hearers? But we speak of such ministers as are competently qualified, according to the rule of the gospel, for the discharge of their office, and no other ought there to be; and such there are, blessed be God, through the watchful care of our Lord Jesus Christ over his church, and his supplies of the gifts of his Spirit unto them. And such as these know it is their duty to study, meditate, pray, ask counsel and advice of others, perhaps of more wisdom and experience than themselves, that they may know how in all things to behave themselves in the house of God. Nor will God be wanting unto them who in sincerity seek direction from him for the discharge of any duty which he calls them unto. Other security of regular, orderly, and useful proceedings in this matter, Christ hath not given us, nor do we need; for the due observance of his appointments will not fail the attaining of his ends, which ought to be ours also.

4. The judgment and acting of the church-officers, in the admission of persons into the complete society of the faithful, is not arbitrary, as is pretended. They have the rule of the Scripture, which they are diligently to attend unto. This is the entire rule which the Lord Christ hath left unto his church, both for their doctrine and discipline; whatever is beyond this or beside it is not his, nor owned by him. What is not done according to this rule is of no force in the consciences of men, though it may stand, until lawfully recalled, for the preservation of outward order. And whatever arbitrariness may be supposed in making a judgment upon the rule of the word, or in the application of its rule unto the present case, it must abide in some or other. And who shall be thought more meet or able to make a right determination thereon than those whose duty it is, and who have the advantage to be acquainted with all the circumstances belonging to the case proposed? Besides, there is the judgment of the church, or the congregation itself; which is greatly to be regarded. Even in the church of England, a suspension of any from the Lord’s supper is allowed unto the curate, upon the offence of the congregation: which is a sufficient evidence that a judgment in this case is owned to be their due; for none can take offence but upon a judgment of the matter at which he is offended, nor, in this case, without a right to determine that some offences ought to debar persons from a participation of the holy ordinances, as also what those offences are. This, therefore, is to be considered as an aid and assistance unto ministers in the discharge of their duty. It is the church into whose communion persons are to be admitted. And although it be no way necessary that determinations in this case should be always made by suffrage or a plurality of votes in the body of the church, yet, if the sense or mind of the congregation may be known, or is so (upon the inquiry that ought to be made unto that purpose), that any persons are unmeet for their communion, it is not convenient they should be received; nor will their admission, in this case, be of any advantage to themselves or the church. The light of reason, and the fundamental, constitutive principles of all free societies, such as the church is, ascribe this liberty unto it; and the primitive church practised accordingly, Acts ix. 26–28; Rom. xiv. 1. So, also, is the judgment and desire of the congregation to be considered in the admission of any, if they are made known to the guides of it; for it is expected from them they should confirm their love unto them without dissimulation, as members of the same body: and, therefore, in their approbation of what is done, their rulers have light and encouragement in their own duty. Besides, there is appointed, and ought to be preserved, a communion among churches themselves. By virtue hereof, they are not only to make use of mutual aid, advice, and counsel, antecedently unto actings of importance, but each particular church is, upon just demand, to give an account unto other churches of what they do in the administration of the ordinances of the gospel among them; and if in any thing it hath mistaken or miscarried, to rectify them upon their advice and judgment. And it were easy to manifest how, through these means and advantages, the edification of the church and the liberty of Christians is sufficiently secured in that discharge of duty which is required in the pastors of the churches about the admission of persons unto a participation of holy ordinances in them.

5. This duty, therefore, must either be wholly neglected, — which will unavoidably tend to the corrupting and debauching of all churches, and in the end unto their ruin, — or it must be attended unto by each particular church under the conduct of their guides and rulers, or some others must take it upon themselves. What hath been the issue of a supposal that it may be discharged in the latter way is too well known to be insisted on: for whilst those who undertake the exercise of church-power are such as do not dispense the word or preach it unto them towards whom it is to be exercised, but are strangers unto their spiritual state, and all the circumstances of it; whilst they have no way to act or exercise their presumed authority but by citations, processes, informations, and penalties, according to the manner of secular courts of judicature in causes civil and criminal; whilst the administration of it is committed unto men utterly unacquainted with and unconcerned in the discipline of the gospel, or the preservation of the church of Christ in purity and order; and whilst herein many, the most, or all of them who are so employed, have thereby outward emoluments and advantages, which they do principally regard, — the due and proper care of the right order of the churches, unto the glory of Christ and their own edification, is utterly omitted and lost. It is true, many think this the only decent, useful, and expedient way for the government of the church; and think it wondrous unreasonable that others will not submit thereunto and acquiesce therein. But what would they have us do? or what is it that they would persuade us unto? Is it that this kind of rule in and over the church hath institution given it in the Scripture, or countenance from apostolical practice? Both they and we know that no pretence of any such plea can be made. Is it that the first churches after the apostles, or the primitive church, did find such a kind of rule to be necessary, and therefore erected it among themselves? There is nothing more remote from truth. Would they persuade us that as ministers of the gospel, and such as have or may have the care of particular churches committed unto us, we have no such concernment in these things but what we may solemnly renounce, and leave them wholly to the management of others? We are not able to believe them. The charge that is given unto us, the account that will be required, of us, the nature of the office we are called unto, continually testify other things unto us. Wherefore, we dare not voluntarily engage into the neglect or omission of this duty, which Christ requireth at our hands, and of whose neglect we see so many sad consequents and effects. The Lord Christ, we know, hath the same thoughts, and makes the same judgment of his churches, as he did of old, when he made a solemn revelation and declaration of them; and then we find that he charged the failings, neglects, and miscarriages of the churches principally upon the angels or ministers of them. And we would not willingly, by our neglect, render ourselves obnoxious unto his displeasure, nor betray the churches whereunto we do relate unto his just indignation, for their declension from the purity of his institutions, and the vigour of that faith and love which they had professed. We should, moreover, by the conformity required of us, and according to the terms on which it is proposed, engage ourselves against the exercise of our ministerial office and power, with respect unto them who are already members of particular churches; for this we carry along with us, that by conforming we voluntarily consent unto the whole state of conformity, and unto all that we are to do or not to do by the law thereof. Now, it is not to be expected that all who are duly initiated or joined unto any church shall always walk blameless, according unto the evangelical rule of obedience, without giving offence unto others. The state of the church is not like to be so blessed in this world, that all who belong unto it should be constantly and perpetually inoffensive. This, indeed, is the duty of all, but it will fall out otherwise. It did so amongst the primitive churches of old; and is not, therefore, otherwise to be expected amongst us, on whom the ends of the world are come, and who are even pressed with the decays and ruins of it. Many hypocrites may obtain an admission into church societies, by the strictest rules that they can proceed upon therein; and these, after they have known and professed the ways of righteousness, may, and often do, turn aside from the holy commandment delivered unto them, and fall again into the pollutions of the world. Many good men, and really sincere believers, may, through the power of temptations, be surprised into faults and sins scandalous to the gospel, and offensive to the whole congregation whereof they are members. Hath the Lord Christ appointed no relief in and for his churches in such cases; no way whereby they may clear themselves from a participation in such impieties, or deliver themselves from being looked on as those who give countenance unto them, as they who continue in this communion may and ought to be; no power whereby they may put forth from among them the old leaven, which would otherwise infect the whole; no way to discharge themselves and their societies of such persons as are impenitent in their sins; no means for the awakening, conviction, humiliation, and recovery of them that have offended; no way to declare his mind and judgment in such cases, with the sentence that he denounceth in heaven against them that are impenitent? 1 Cor. v. 1, 2, 6, 7; 2 Cor. ii. 6, vii. 11; Matt. xvi. 19, xviii. 15–20; Rev. ii. 1, 2. If he hath done none of these things, it is evident that no churches in this world can possibly be preserved from disorder and confusion. Nor can they, by love, and the fruits of a holy communion, be kept in such a condition as wherein he can be pleased with them, or continue to walk amongst them; for let men please themselves whilst they will with the name of the church, it is no otherwise with them where persons obstinately and impenitently wicked, and whose lives are wholly discrepant from the rule of the gospel, are suffered to abide without control. But if he hath made the provision inquired after in this case, as it is evident that he hath, both the authority he hath granted unto his church for these ends, his commands to exercise it with care and watchfulness, with the rules given them to proceed by, with the known end of all instituted churches for the promotion of holiness, being all open and plain in the Scripture, it must then be inquired unto whom this trust is firstly committed, and of whom these duties are principally required.

For private members of the church, what is their duty, and the way how they may regularly attend unto the discharge of it, according to the mind of Christ, in case of scandalous sins and offences among them, they are so plainly and particularly laid down and directed, as that, setting aside the difficulties that are cast on the rule herein by the extremely forced and unprovable exceptions of some interested persons, none can be ignorant of what is required of them, Matt. xviii. 15–20. And a liberty to discharge their duty herein, they are bound by the law of Christ in due order to provide for. If they are abridged hereof, and deprived thereby of so great a means of their own edification, as also of the usefulness required in them towards the church whereof they are members, it is a spiritual oppression that they suffer under. And where it is voluntarily neglected by them, not only the guilt of their own, but of other men’s sins also lies upon them. Neither is their own guilt small herein; for suffering sin to abide on a brother without reproof is a fruit of hatred in the interpretation of the law, Lev. xix. 17; and this hatred is a sin of a heinous nature in the sense of the gospel, 1 John ii. 9, 11, iii. 15. The duty, also, of the whole church in such cases is no less evidently declared: for from such persons as walk disorderly, and refuse to reform on due admonition, they are to withdraw, and to put from amongst them such obstinate offenders; as also, previously thereunto, to “watch diligently lest any root of bitterness spring up among them, whereby they might be defiled.” And hereunto, also, are subservient all the commands that are given them to exhort and admonish one another, that the whole church may be preserved in purity, order, holiness, and faithfulness. But the chief inquiry is, With whom rests the principal care and power, according to the mind of Christ, to see the discipline of the church in particular congregations exercised, and to exercise it accordingly? If this should be found to be in the ministers, and, through their neglect in the administration of it, offenders be left in their sins and impenitency, without a due application of the means for their healing and recovery; if the church itself come to be corrupted thereby, and to fall under the displeasure of Jesus Christ, — as these things, in one degree or other, more or less, will ensue on that neglect, — it will not turn unto their comfortable account at the great day. That this is their duty, that this authority and inspection is committed unto them, the reasons before insisted on in the ease of admission do undeniably evince. And if those ministers who do conscientiously attend unto the discharge of their ministerial office towards particular flocks would but examine their own hearts by the light of open and plain Scripture testimonies, with the nature of their office, and of the work they are engaged in, there would need little arguing to convince them of what trust is committed unto them, or what is required from them. If the consciences of others are not concerned in these things, if they have no light into the duty which seems to be incumbent on them, their principles and practices, or as we think mistakes and neglects, can be no rule unto us. What we may be forbidden, what we may be hindered in, is of another consideration. But for us voluntarily to engage unto the omission of that duty, which we cannot but believe that it will be required of us, is an evil which we are every way obliged to avoid.

There are also sundry particular duties, relating unto these that are more general, which in like manner, on the terms of communion proposed unto us, must be foregone and omitted. And where, by these means or neglects, some of the principal ways of exercising church-communion are cast out of the church, some of the means of the edification of its members are wholly lost, and sundry duties incumbent on them are virtually prohibited unto them, until they are utterly grown into disuse, it is no wonder if, in such churches where these evils are inveterate and remediless, particular persons do peaceably provide for their own edification by joining themselves unto such societies as wherein the rule of the gospel is more practically attended unto. It is taken for granted that the church is not corrupted by the wicked persons that are of its communion, nor its administrations defiled by their presence and communication in them, nor the edification of others prejudiced thereby, because it hath been so said by some of the ancients, though whether suitably unto the doctrine of the apostles or no is very questionable, 1 Cor. v. 6, 9–11; 2 Thess. iii. 6. But suppose this should be so, yet where wicked persons are admitted, without distinction or discrimination, unto the communion of the church, where they are tolerated therein, without any procedure with them or against them, contrary to express rules of the Scripture given to that purpose, so that those who are really pious among them can by no means prevail for the reformation of the whole, they may, not only without breach of charity, impairing of faith or love, or without the least suspicion of the guilt of schism, forsake the communion of such a congregation to join unto another, where there is more care of piety, purity, and holiness, but if they have any care of their own edification, and a due care of their salvation, they will understand it to be their duty so to do.

And we may a little touch hereon once for all. The general end of the institution of churches, as such, is the visible management of the enmity on the part of the seed of the woman, Christ the head, and the members of his body mystical, against the serpent and his seed. In the pursuit of this end, God ever had a church in the world, separate from persons openly profane doing the work of the devil, their father; and there is nothing in any church-constitution which tends unto or is compliant with the mixing and reconciling these distinct seeds, whilst they are such, and visibly appear so to be. And therefore, as the types, prophecies, and promises of the Old Testament did declare that when all things were actually brought unto a head in Christ Jesus, the church and all things that belong unto it should be holy, — that is, visibly so, — so the description generally and uniformly given us of the churches of the New Testament when actually called and erected is, that they consisted of persons called, sanctified, justified, ingrafted into Christ, Isa. xxvi. 2; Ezek. xliii. 12, xliv. 9; or saints, believers, faithful ones, purified and separate unto God, Lev. xi. 44; Rom. i. 6; 1 Cor. i. 1, 2, xii. 13; Phil. i. 1; Col. ii. 11. Such they professed themselves to be, such they were judged to be by them that were concerned in their communion; and as such they engage themselves to walk in their conversation. By what authority so great a change should be now wrought in the nature and constitution of churches, that it should be altogether indifferent of what sort of persons they do consist, we know not. Yea, to speak plainly, we greatly fear that both the worship and worshippers are defiled, 2 Tim. ii. 22, where open impenitent sinners are freely admitted unto all sacred administrations without control. And we are sure that as God complaineth that his sanctuary is polluted, when there are brought into it “strangers, uncircumcised in heart, and uncircumcised in flesh,” Ezek. xliv. 7; so the true members of the church are warned of the evil and dangers of such defiling mixtures, and charged to watch against them, 1 Cor. v. 6; Heb. xii. 15, 16.

We might yet farther insist on the great evil it would be in us, if we should give a seeming, outward approbation unto those things and their use which we cannot but condemn and desire to have removed out of the worship of God; and, moreover, there is, as we believe, an obligation upon us to give a testimony unto the truth about the worship of God in his church, and not absolutely to hide the light we have received therein under a bushel. Nor would we render the reformation of the church absolutely hopeless, by our professed compliance with the things that ought to be reformed. But what hath been pleaded already is sufficient to manifest that there neither is nor can be a guilt of schism charged either on ministers or people who withhold themselves from the communion of that church or those churches whereof the things mentioned are made conditions necessary and indispensable, and that wherein they must be denied the liberty of performing many duties made necessary unto them by the command of Jesus Christ. And as the rigid imposition of unscriptural conditions of communion is the principal cause of all the schisms and divisions that are among us, so let them be removed and taken out of the way, and we doubt not but that among all that sincerely profess the gospel there may be that peace and such an agreement obtained, as in observance whereof they may all exercise those duties of love which the strictest union doth require. These we profess ourselves ready for so far as God shall be pleased to help us in the discharge of our duty; as also to renounce every principle or opinion whereof we may be convinced that they are in the least opposite unto or inconsistent with the royal law of love and the due exercise thereof. If men will continue to charge, accuse, or revile us, either out of a causeless distaste against our persons, or misunderstanding of our principles and ways, or upon certain reports, or merely prompted thereunto through a vain elation of mind, arising from the distance wherein, through their secular advantages, they look upon us to stand from them; as we cannot help it, so we shall endeavour not to be greatly moved at it, for it is known that this hath been the lot and portion of those who have gone before us in the profession of the gospel, and sincere endeavours to vindicate the worship of God from the disorders and abuses that have been introduced into it, and probably will be theirs who shall come after us. But the whole of our care is, that “in godly simplicity and sincerity we may have our conversation in the world, not corrupting the word of God, nor using our liberty as a cloak of maliciousness, but as becomes the servants of God.”

But perhaps it will yet be pleaded that this is not the whole which we are charged withal: for it is said that we do not only withdraw ourselves from the communion of the church of England, but also that we assemble in separate congregations for the celebration of the whole worship of God; whereby we evidently make a division in the church, and contract unto ourselves the guilt of schism, for what can there be more required thereunto? But what would those who make use of this objection have us to do? Would they have us starve our souls by a wilful neglect of the means appointed for their nourishment? or would they have us live in a constant omission of all the commands of Christ? By them, or those whose cause they plead, we are cast out and excluded from church-communion with them, by the unscriptural conditions of it which they would force upon us. The distance between us that ensues hereon they are the causes of, not we; for we are ready to join with them or any others upon the terms of Christ and the gospel. And do they think it meet that we should revenge their faults upon ourselves by a voluntary abstinence from all the ways and means of our edification? Doth any man think that Jesus Christ leaves any of his disciples unto such a condition as wherein it is impossible they should observe his commands and institutions without sin? That we should join in some societies, that in them we should assemble together for the worship of God in him, and that we should in him do and observe whatever he hath appointed, we look upon as our indispensable duty, made so unto us by his commands. “These things,” say some, “you shall not do with us, if you will do no more; and if you do them among yourselves, you are schismatics.” But this is a severity which we know we shall not meet with at the last day. We stand at the judgment-seat of Jesus Christ.

It will, it may be, be demanded by what warrant or authority we do assemble ourselves in church societies, for the administration of gospel ordinances? and who gave us this authority? We answer, that it is acknowledged there is a difference between them and us, so that with them we cannot enjoy the worship of God; but of this difference we are not the cause, nor do give occasion to any blamable divisions by our principles or practices. Where the cause is found, there the guilt remains. This being the state of things with us, it is fond to imagine that any professors of the gospel do absolutely want a warranty or authority to obey Jesus Christ, to observe his commands, and to serve him according to his revealed will. His command in his word, his promise of the acceptance of them, and of his presence among them in all the acts of their holy obedience, the assistance and guidance of his Holy Spirit, which he affords graciously unto them, are a sufficient warranty and authority for what they do in express compliance with his commands; and more they will not plead a power for. Where the Spirit and word of Christ are, there is his authority; and this is no otherwise committed unto men but to enable them to act obedientially towards him and ministerially towards others. And were church actings considered more with respect unto the obedience that in them is performed unto Christ, which is their first and principal consideration, it would quickly be evident whence men might have authority for their performance. And by the same means are we directed in their order and manner. Besides, the ministers, who go before the people in their assemblies, are all of them (so far as we know) solemnly set apart unto their office and work according unto what Christ hath appointed; and their duty it is to teach unto all men the good ways of Christ, and to go before them who are convinced and persuaded by them in their practice. These things hath their Lord and Master required of them; and an account concerning them will he call them unto at the last day. A dispensation is committed unto them, and a necessity is thence incumbent on them to preach the gospel; and who shall excuse them if they neglect so to do? for that all those who are ministers of the gospel are called to preach the gospel, and that diligently, every one according as he hath received the gift of the grace of God, is out of question with them that do believe the gospel. And of the stewardship which is committed unto them herein are they to give an account; and we do know that “it is a fearful thing” for sinners, that is, wilful neglecters of his commands, “to fall into the hands of the living God.” Our Lord Jesus Christ also hath testified beforehand that “he who setteth his hand to this plough, and looketh back again, is not fit for the kingdom of God.” He alone who calls them to this work can discharge them of it, and that either by the rule of his word or his providence; and when men are invincibly hindered, as many are at this day, it is their suffering, but not their sin. Otherwise none can absolve them from the duty they owe to Jesus Christ in this matter, and that debt which they owe to the souls of men in undertaking the work of the ministry. Some, indeed, suppose, or pretend to suppose, that a prohibition given them by superiors, forbidding them to preach, though not by nor according unto any rule of the gospel, doth discharge them from any obligation so to do, that it shall be no more their duty. It would do so, no doubt, had they received no other command to preach the gospel, nor from any other authority, than that of and from those superiors by whom they are forbidden; but being persuaded that they have so from Him who is higher than the highest, they cannot acquiesce in this discharge, nor, being “bought with a price,” can they now be servants of men. But by whom are they thus forbidden to preach? It will be supposed that the church which differs from them, and which originally makes itself a party in these differences, by the conditions of communion which it would impose upon them, is no competent judge in this case; nor will their prohibitions, who apparently thereby revenge their own quarrel, influence the consciences of them that dissent from them: for we speak not of what will or may take place, but what the consciences of men will or may be concerned in. By the civil magistrate they are not forbidden to preach, that we know of. It is true they are prohibited to preach in the legal public meeting-places or churches; and these places being in the power and care of the magistrate, it is meet his terms and conditions of their use should be accepted of, or his prohibition observed, or his penalty quietly undergone, where a peaceable occasion is made use of contrary unto it. As to other places, ministers are not absolutely forbid to preach in them, — no such power is as yet assumed or exercised; only, the manner of assemblies for sacred worship, and the number of them that may assemble, are regulated by laws for secular ends or civil security, and that under express penalties incurred on a contrary practice. But the consciences of ministers cannot be concerned in such laws, so far as to be exempted by them from the obligation that lies upon them from the command of Christ to preach the gospel. This they are commanded by him to do, and others know the penalties from men, under the danger whereof they must attend unto them. Besides, the reasons of these legal prohibitions, so far as they do extend, are taken from civil considerations alone, — namely, of the peace and quiet of the nation, — and not from any scripture or religious rules. And were these prohibitions only temporary or occasional, suited unto such emergencies as may give countenance unto their necessity, there might be a proportionable compliance with them. But whereas they respect all times alike, it is no doubt incumbent on them who act any thing contrary unto such prohibitions to secure their own consciences that they no way interfere with the intention and end of the law, by giving the least countenance or occasion unto civil disturbances; and others, also, by their peaceable deportment in all they do. But whereas they have received a talent from the Lord Christ to trade withal, have accepted of his terms and engaged into his service, without any condition of exception in case of such prohibitions, it is not possible they should satisfy their consciences in desisting from their work on such occurrences, any farther than in what they must yield unto outward force and necessity. It is pretended by some that if such a legal prohibition were given unto all the ministers of the gospel, it would not be obligatory unto them; for if it should be so esteemed, it were in the power of any supreme magistrate lawfully to forbid the whole work of preaching the gospel unto his subjects, which is contrary to the grant made by God the Father unto Jesus Christ, that “all nations shall be his inheritance,” and the commission he gave thereon unto his apostles, to “teach all nations,” and to “preach the gospel to every creature” under heaven: but it being some only that are concerned in this prohibition, it is their duty, for peace’ sake, to acquiesce in the will of their superiors therein, whilst there are others sufficient to carry on the same work. That peace is or may be secured on other terms hath been already declared; but that one man’s liberty to attend unto his duty, and his doing it accordingly, should excuse another from that which is personally incumbent on himself, is a matter not easily apprehended, nor can be readily digested. Besides, what is pretended of the sufficient number of preachers, without any contribution of aid from the Nonconformists, is indeed but pretended; for if all that are found in the faith, gifted and called to the work of the ministry, in these nations, were equally encouraged unto and in their work, yet would they not be able to answer the necessities of the souls of men requiring an attendance unto it in a due measure and manner: and those who have exercised themselves unto compassionate thoughts towards the multitudes of poor sinners in these nations will not be otherwise minded. Wherefore, these things being premised, we shall shut up these discourses with a brief answer unto the foregoing objection, which was the occasion of them; and we say, —