John Owen · 83 of 157

Sermon XV. 1 Peter ii. 3. · Part 2

(2.) The Son is here considered as a Mediator — through him we have this access unto the Father. This is the glory that was hidden from former ages, but brought to light and displayed by the gospel. So speaks our blessed Saviour himself unto his disciples: “Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive,” John xvi. 23, 24. To ask God expressly in the name of the Son, as mediator, belongs unto the glory of the gospel worship.

The especial instances of this glory are more than can be enumerated. The chief of them may be reduced to these three heads:—

1st. It is he who makes both the persons of the worshippers and their duties accepted of God. See Heb. ii. 17, 18, iv. 16, x. 19.

2dly. He is the administrator of all the worship of the church in the holy place above, as its great High Priest over the house of God, Heb. viii. 2; Rev. viii. 3.

3dly. His presence with and among gospel worshippers in their worship gives it glory. This he declares and promises, Matt. xviii. 19, 20, “If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.”

All success of the prayers of the church dependeth on, and ariseth from, the presence of Christ amongst them: he is so present for their assistance and for their consolation. This presence of a living Christ, and not a dead crucifix, gives glory to divine worship. He who sees not the glory of this worship, from its relation unto Christ, is a stranger unto the gospel, with all the light, graces, and privileges of it.

(3.) It is in one Spirit that we have access unto God in his worship: and in his administration doth the apostle place the glory of it, in opposition unto all the glory of the Old Testament, as doth our Lord Jesus Christ also in the place before referred unto; for, —

1st. The whole ability for the observance and performance of it, according to the mind of God, is from him alone. His communication of grace and gifts unto the church is that alone which makes it to give glory to God in his divine service. If this should cease, all acceptable worship would cease in the world. To think to observe the worship of the gospel without the aid and assistance of the Spirit of the gospel, is a lewd imagination. But where he is, there is liberty and glory, 2 Cor. iii. 17, 18.

2dly. By him the sanctified minds of believers are made temples of God, and so the principal seal of evangelical worship, 1 Cor. iii. 16, vi. 19. This temple being of God’s own framing, and of his own adorning by his Spirit, is a much more glorious fabric than any that the hands of men can erect.

3dly. By him is the church led into internal communion and converse with God in Christ, in light, love, and delight, with holy boldness; the glory whereof is expressed by the apostle, Heb. x. 19, 21, 22.

In these things, I say, doth the true glory of evangelical worship consist; and if it doth not, it hath no glory in comparison of that which did excel in the old legal worship. For the wit of man was never yet able to set it off with half the outward beauty and glory that was in the worship of the temple. But herein it is that it not only leaves no glory thereunto in comparison, but doth unspeakably excel whatever the wit and wealth of men can extend unto.

But there is a spiritual light required, that we may discern the glory of this worship, and have thereby an experience of its power and efficacy in reference unto the ends of its appointment. This the church of believers hath. They see it as it is a blessed means of giving glory unto God, and of receiving gracious communications from him; which are the ends of all the divine institutions of worship: and they have therein such an experience of its efficacy, as gives rest, and peace, and satisfaction, unto their souls. For they find, that as their worship directs them unto a blessed view, by faith, of God in his ineffable existence, with the glorious actings of each person in the dispensation of grace, which fills their hearts with joy unspeakable; so also, that all graces are exercised, increased, and strengthened in the observance of it, with love and delight.

But all light into, all perceptions of this glory, all experience of its power, was, amongst the most, lost in the world. I intend, in all these instances the time of the papal apostasy. Those who had the conduct of religion could discern no glory in these things, nor obtain any experience of their power. Be the worship what it will, they can see no glory in it, nor did it give any satisfaction to their minds; for having no light to discern its glory, they could have no experience of its power and efficacy. What, then, shall they do? The notion must be retained, that divine worship is to be beautiful and glorious. But in the spiritual worship of the gospel they could see nothing thereof; wherefore they thought necessary to make a glory for it, or to dismiss it out of the world, and set up such an image of it as might appear beautiful unto their fleshly minds, and give them satisfaction. To this end they set their inventions on work to find out ceremonies, vestments, gestures, ornaments, music, altars, images, paintings, with prescriptions of great bodily veneration. This pageantry they call the beauty, the order, the glory, of divine worship. This is that which they see and feel, and which, as they judge, doth dispose their minds unto devotion. Without it they know not how to pay any reverence unto God himself; and when it is wanting, whatever be the life, the power, the spirituality of the worship in the worshippers — whatever be its efficacy unto all the proper ends of it — however it be ordered according unto the prescription of the word, — it is unto them empty, indecent; they can neither see beauty nor glory in it. This light and experience being lost, the introduction of beggarly elements and carnal ceremonies in the worship of the church, with attempts to render it decorous and beautiful by superstitious rites and observances, — wherewith it hath been defiled and corrupted, as it was and is in the Church of Rome, — was nothing but the setting up a deformed image in the room of it. And this they are pleased withal. The beauty and glory which carving, and painting, and embroidered vestures, and musical incantations, and postures of veneration, do give unto divine service, they can see and feel; and, in their own imagination, are sensibly excited unto devotion by them. But hereby, instead of representing the true glory of the worship of the gospel, wherein it excels that under the Old Testament, they have rendered it altogether inglorious in comparison of it; for all the ceremonies and ornaments which they have invented for that end come unspeakably short, for beauty, order, and glory, of what was appointed by God himself in the temple, — scarce equalling what was among the Pagans.

It will be said, that the things whereunto we assign the glory of this worship are spiritual and invisible. Now, this is not that which is inquired after; but that whose beauty we may behold, and be affected with: and this may consist in the things which we decry, at least in some of them; — though I must say, if there be glory in any of them, the more they are multiplied the better it must needs be. But this is that which we plead:— men, being not able, by the light of faith, to discern the glory of things spiritual and invisible, do make images of them unto themselves, as gods that may go before them; and these they are affected withal: but the worship of the church is spiritual, and the glory of it is invisible unto eyes of flesh. So both our Saviour and the apostles do testify in the celebration of it: “We are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel,” Heb. xii. 22–24. The glory of this assembly, though certainly above that of organs, and pipes, and crucifixes, and vestments, yet doth not appear unto the sense or imaginations of men.

That which I design here is, to obviate the meretricious allurements of the Roman worship, and the pretences of its efficacy to excite devotion and veneration by its beauty and decency. The whole of it is but a deformed image of that glory which they cannot behold. To obtain, and preserve in our hearts, an experience of the power and efficacy of that worship of God which is in spirit and in truth, as unto all the real ends of divine worship, is that alone which will secure us. Whilst we do retain right notions of the proper object of gospel worship, and of our immediate approach by it thereunto, — of the way and manner of that approach, through the mediation of Christ, and assistance of the Spirit; whilst we keep up faith and love unto their due exercise in it (wherein, on our part, the life of it doth consist), preserving an experience of the spiritual benefit and advantage which we receive thereby, we shall not easily be inveigled to relinquish them all, and give up ourselves unto the embraces of this lifeless image.

Sect. III. It is a universal, unimpeachable persuasion among all Christians, that there is a near, intimate communion with Christ, and participation of him, in the supper of the Lord.

He is no Christian who is otherwise minded. Hence, from the beginning, this was always esteemed the principal mystery in the agenda of the church; and that deservedly, for this persuasion is built on infallible divine testimonies. The communication of Christ herein, and our participation of him, are expressed in such a manner as to demonstrate them to be peculiar, — such as are not to be obtained in any other way or divine ordinance whatever; not in praying, not in preaching, not in any other exercise of faith on the word or promises. There is in it an eating and drinking of the body and blood of Christ, with a spiritual incorporation thence ensuing, which are peculiar unto this ordinance. But this especial and peculiar communion with Christ, and participation of him, is spiritual and mystical, by faith, — not carnal or fleshly. To imagine any other participation of Christ in this life but by faith, is to overthrow the gospel. To signify the real communication of himself and benefits of his mediation unto them that believe, whereby they should become the food of their souls, nourishing them unto eternal life, in the very beginning of his ministry, he himself expresseth it by eating of his flesh, and drinking of his blood; John vi. 53, “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” But hereon many were offended, as supposing that he had intended an oral, carnal eating of his flesh, and drinking of his blood; and so would have taught them to be cannibals. Wherefore, to instruct his disciples aright in this mystery, he gives an eternal rule of the interpretation of such expressions, verse 63, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” To look for any other communication of Christ, or of his flesh and blood, but what is spiritual, is to contradict him in the interpretation which he gives of his own words.

Wherefore, this especial communion with Christ, and participation of him, is by faith. If it were not, unbelievers ought all to partake of Christ as well as those that believe, — which is a contradiction: for to believe in Christ, and to be made partakers of him, are one and the same. We must, therefore, find this peculiar participating of Christ in the special actings of faith, with respect unto the especial and peculiar exhibition of Christ unto us in this ordinance.

And these actings of faith are diverse and many, but maybe referred unto four heads:—

1. It acts itself by obedience unto the authority of Christ in this institution. This is the foundation of all communion with Christ, or participation of him, in any ordinance of divine worship whatever, that is peculiarly of his own sovereign appointment; and that in and with such circumstances (as unto the time or season and manner of it) as require especial actings of faith with respect thereunto; for the institution of this ordinance was in the close of his ministry or prophetical office on the earth, and in the entrance of the exercise of his priestly office in offering himself a sacrifice unto God for the sins of the church. Between them both, and to render them both effectual unto us, he interposed an act of his kingly office, in the institution of this ordinance; and it was in “the same night in which he was betrayed,” when his holy heart was in the highest exercise of zeal for the glory of God, and compassion for the souls of sinners. Faith hath herein an especial regard unto all these things. It doth not only act itself by a subjection of soul and conscience unto the authority of Christ in the institution, but respects also the exerting of his authority in the close of his prophetical, and entrance of the exercise of his sacerdotal office on the earth; with all those other circumstances of it which recommend it unto the souls and consciences of believers. This is peculiar unto this ordinance, and unto this way of the participation of Christ. And herein faith, in its due exercise, gives the soul an intimate converse with Christ.

2. There is in this divine ordinance a peculiar representation of the love and grace of Christ in his death and sufferings, with the way and manner of our reconciliation unto God thereby. The principal design of the gospel is, to declare unto us the love and grace of Christ, and our reconciliation unto God by his blood. Howbeit, herein there is such an eminent representation of them, as cannot be made by words alone. It is a spiritual image of Christ proposed unto us, intimately affecting our whole souls. These things, — namely, the ineffable love and grace of Christ, the bitterness of his sufferings and death in our stead, the sacrifice that he offered by his blood unto God, with the effect of it in atonement and reconciliation, — being herein contracted into one entire proposal unto our souls, faith is exercised thereon in a peculiar manner, and so as it is not in any [other] divine ordinance or way of the proposal of the same things unto us. All these things are, indeed, distinctly and in parts, set before us in the Scripture, for our instruction and edification: but as the light, which was first made and diffused unto the whole creation, did suffice to enlighten it in a general way, yet was far more useful, glorious, and conspicuous, when it was reduced and contracted into the body of the sun; — so the truths concerning Christ, as they are diffused through the Scripture, are sufficient for the illumination and instruction of the church; but when, by divine wisdom and institution, they are contracted into this ordinance, their taste and efficacy is more eminent and communicative unto the eyes of our understandings, — that is, our faith, — than as merely proposed by parts and parcels in the word. Hereby faith leads the soul unto a peculiar communion with Christ; which is thereon made partaker of him in an especial manner.

3. Faith, herein, respects the peculiar way of the communication and exhibition of Christ unto us, by symbols, or sensible outward signs of bread and wine. It finds the divine wisdom and sovereignty of Christ in the choice of them, having no other foundation in reason or the light of nature: and the representation that is made herein of him, with the benefits of his death and oblation, is suited unto faith only, without any aid of sense or imagination; for although the symbols are visible, yet their relation unto the things signified is not discernible unto any sense or reason Had he chosen for this end an image or a crucifix, or any such actions as did, by a kind of natural and sensible resemblance, show forth his passion, and what he did and suffered, there had been no need of faith in this matter; and therefore, as we shall see, such things are found out unto this end, by such as have lost the use and exercise of faith herein. Besides, it is faith alone that apprehends the sacramental union that is between the outward signs and the things signified, by virtue of divine institution; and hereby the one [latter] (that is, the body and blood of Christ) are really exhibited and communicated unto the souls of believers, as the outward signs are unto their bodily senses, — the signs becoming, thereby, sacramentally, unto us what the things signified are in themselves, and are therefore called by their names. Herein there is a peculiar exercise of faith, and a peculiar participation of Christ, such as are in no other ordinance whatever. Yea, the actings of faith with respect unto the sacramental union and relation between the signs and things signified, by virtue of divine institution and promise, is the principal use and exercise of it herein.

4. There is a peculiar exercise of faith in the reception of Christ, as his body and blood are tendered and exhibited unto us in the outward signs of them; for though they do not contain carnally the flesh and blood of Christ in them, nor are turned into them, yet they really exhibit Christ unto them that believe, in the participation of them. Faith is the grace that makes the soul to receive Christ, and whereby it doth actually receive him. To “as many as received him, to them gave he power to become the sons of God, even to them that believe on his name,” John i. 12. And it receives him according as he is proposed and exhibited unto us in the declaration and promise of the gospel, wherein he is proposed; it receives him by the gracious assent of the mind unto this truth, the choice of him, cleaving and trusting unto him with the will, heart, and affection, for all the ends of his person and offices, as the mediator between God and man: and in the sacramental mysterious proposal of him, his body and blood, — that is, in the efficacy of his death and sacrifice, — in this ordinance of worship, faith acts the whole soul in the reception of him unto all the especial ends for which he is exhibited unto us in this way and manner. What these ends are, which give force and efficacy unto the actings of faith herein, this is not a proper place to declare.

I have mentioned these thins, because it is the great plea of the Papists at this day, in behalf of their transubstantiation, that, if we reject their oral or carnal manducation of the flesh of Christ and drinking of his blood, there cannot be assigned a way of participation of Christ, in the receiving of him in this sacrament, distinct from that which is done in the preaching of the word. But hereby, as we shall see, they only declare their ignorance of this heavenly mystery. But of this blessed, intimate communion with Christ, and participation of him in the divine institution of worship, believers have experience unto their satisfaction and ineffable joy. They find him to be the spiritual food of their souls, by which they are nourished unto eternal life by a spiritual incorporation with him. They discern the truth of this mystery, and have experience of its power. Howbeit, men growing carnal, and being destitute of spiritual light, with the wisdom of faith, utterly lost all experience of any communion with Christ, and participation of him in this sacrament. On the principles of gospel truth, they could find nothing in it; no power, no efficacy, — nothing that should answer the great and glorious things spoken of it: nor was it possible they should; for, indeed, there is nothing in it but unto faith, — as the light of the sun is nothing to them that have no eyes. A dog and a staff are of more use to a blind man than the sun; nor is the most melodious music any thing to them that are deaf. Yet, notwithstanding this loss of spiritual experience, they retained the notion of truth, that there must be a peculiar participation of Christ in this sacrament distinct from all other ways and means of the same grace.

Here the wits of men were hard put to it to find out an image of this spiritual communion, whereof in their minds they could have no experience; yet they fashioned one by degrees, and after they had greatened the mystery in words and expressions (whereof they knew nothing in its power), to answer unto what was to be set up in the room of it, until they brought forth the horrid monster of transubstantiation, and the sacrifice of the mass. For hereby they provided that all those things which are spiritual in this communion should be turned into and acted in things carnal: bread shall be the body of Christ carnally, the mouth shall be faith, the teeth shall be the exercise, the belly shall be the heart, and the priest shall offer Christ unto God. A viler image never was invented; and there is nothing of faith required herein; — it is all, but a fortifying of imagination against all sense and reason. Because there is a singular mystery in the sacramental union that is between the external signs and the things signified, — whence the one is called by the name of the other, as the bread is called the body of Christ, — which faith discerns in the exhibition and receiving of it, they have invented, for a representation hereof, such a prodigious imagination, of the real conversion or transubstantiation of the substance of the bread and wine into the substance of the body and blood of Christ, as overthrows all faith, reason, and sense also. And in the room of that holy reverence of Christ himself, in his institution of this ordinance, in the mystical exhibition of himself unto the souls of believers, in the demonstration of his love, grace, and sufferings for them, they have set up a wretched image of an idolatrous adoration and worship of the “Host,” as they call it, to the ruin of the souls of men. And — whereas the Lord Jesus Christ, “by one offering, perfected for ever them that are sanctified,” appointing this ordinance for the remembrance of it — having lost that spiritual light whereby they might discern the efficacy of that one offering, so long since accomplished, in the application of it by this ordinance unto the actual perfecting of the church, they have erected a new image of it, in a pretended daily repetition of the same sacrifice; wherein they profess to offer Christ again for the sins of the living and the dead, unto the overthrow of the principal foundation of faith and religion. All these abominations arose from the loss of an experience of that spiritual communion with Christ, and the participation of him by faith, which there is in this ordinance by divine institution. This cast the thoughts of men on invention of these images, to suit the general notion of truth unto the superstition of their carnal minds Nor is it ordinarily possible to retrieve them from these infatuations, unless God be pleased to communicate unto them that spiritual light whereby they may discern the glory of this heavenly mystery, and have an experience of the exhibition of Christ unto the souls of believers therein without these. From innumerable prejudices and inflamed affections towards their idols, they will not only abide in their darkness against all means of conviction, but endeavour the temporal and eternal destruction of all that are otherwise minded.

This image, like that of Nebuchadnezzar, was once set up in this nation, with a law, that whoever would not bow down to it, and worship it, should be cast into the fiery furnace. God grant it to be so no more! But if it should, there is no preservation against the influence of force and fires, but a real experience of an efficacious communication of Christ unto our souls in this holy ordinance, administered according to his appointment. This, therefore, is that we ought with all diligence to endeavour; and this, not only as the only way and means of our edification in this ordinance, by an exercise in grace, the strengthening of our faith and present consolation, but as the effectual means of our preservation in the profession of the truth, and our deliverance from the snares of our adversaries. For whereas it is undeniable that this peculiar institution, distinct from all others, doth intend and design a distinct communication and exhibition of Christ; if it be pressed on us that these must be done by transubstantiation and oral manducation thereon, and can be no otherwise, nothing but an experience of the power and efficacy of the mystical communion with Christ in this ordinance, before described, will preserve us from being ensnared by their pretences. There is not, therefore, on all accounts of grace and truth, any one thing of more concernment unto believers, than the due exercise of spiritual light and faith unto a satisfactory experience of a peculiar participation of Christ in this holy institution.

II. The same is fallen out amongst them with reference unto the church, and all the principal concerns of it; — having lost or renounced the things which belong unto its primitive constitution, they have erected a deformed image in their stead; as I shall manifest in some instances.

Sect. IV. It is an unquestionable principle of truth, that the Church of Christ is in itself a body, — such a body as hath a head, whereon it depends, and without which it would immediately be dissolved.

A body without a head is but a carcase, or part of a carcase; and this head must be always present with it. A head distant from the body, — separated from it, not united unto it by such ways and means as are proper unto their nature, — is of no use. See Eph. iv. 15, 16; Col. ii. 19.

But there is a double notion of a head, as there is of a body also; for they both of them are either natural or political. There is a natural body, and there is a political body; and, in each sense, it must have a head of the same kind. A natural body must have a head of vital influence, and a political body must have a head of rule and government. The church is called a body, — compared to it, — is a body in both senses, or in both parts of the comparison; and in both must have a head. As it is a spiritually living body, compared to the natural, it must have a head of vital influence, without which it cannot subsist; and as it is an orderly society for the common ends of its institution, compared unto a political body, it must have a head of rule and government, without which neither its being nor its use can be preserved. But these are only distinct considerations of the church, which is every way one and the same. It is not two bodies; for then it must have two heads: but it is one body, under two distinct considerations, which divide not its essence, but declare its different respects unto its head.

And in general, all who are called Christians are thus far agreed, — nothing is of the church, nothing belongs unto it, which is not dependent on, which is not united to, the head. That which holds the head is the true church; that which doth not so, is no church at all. Herein we agree with our adversaries; namely, that all the privileges of the church, all the right and title of men thereunto, depend wholly on their due relation to the head of it, according to the distinct considerations of it. Be that head who or what it will, that which is not united unto the head, which depends not on it, which is separated from it, belongs not to the church. This head of the church is Christ Jesus alone; for the church is but one, although, on various considerations, it be likened unto two sorts of bodies. The catholic church is considered either as believing, or as professing; but the believing church is not one, and the professing another. If you suppose another catholic church besides this one, whoso will may be the head of it, we are not concerned therein; but unto this church Christ is the only head. He only answers all the properties and ends of such a head to the church. This the Scripture doth so positively and frequently affirm, without the least intimation, either directly or by consequence, of any other head, that it is wonderful how the imagination of it should befall the minds of any, who thought, it not meet at the same time to cast away their Bibles.