John Owen · 5 of 16

Chapter III. Nature of the catholic church. · Part 1

In the second sort of mankind, before mentioned, consists the visible kingdom of Christ in this world. This being grounded in his death and resurrection, and conspicuously settled by his sending of the Holy Ghost after his ascension, he hath ever since preserved in the world against all the contrivances of Satan or opposition of the gates of hell, and will do so unto the consummation of all things; for “he must reign until all his enemies are made his footstool.” Towards these, on all accounts, our love ought to be intense and fervent, as that which is the immediate bond of our relation unto them and union with them. And this kingdom or church of Christ on the earth may be, and is generally, by all considered under a three-fold notion:—First, As therein, and among the members of it, is comprised that real living and spiritual body of his, which is firstly, peculiarly, and properly the catholic church militant in this world. These are his elect, redeemed, justified, and sanctified ones, who are savingly united unto their head by the same quickening and sanctifying Spirit, dwelling in him in all fulness, and communicated unto them by him according to his promise. This is that catholic church which we profess to believe; which being hid from the eyes of men, and absolutely invisible in its mystical form, or spiritual saving relation unto the Lord Christ and its unity with him, is yet more or less always visible by that profession of faith in him and obedience unto him which it maketh in the world, and is always obliged so to do: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation,” Rom. x. 10. And this church we believe to be so disposed over the whole world, that wherever there are any societies or numbers of men who ordinarily profess the gospel, and subjection to the kingly rule of Christ thereby, with a hope of eternal blessedness by his mediation, we no way doubt but that there are among them some who really belong thereunto. In and by them doth the Lord Christ continually fulfil and accomplish the promise of his presence by his Spirit with them that believe in his name; who are thereby interested in all the privileges of the gospel, and authorized unto the administration and participation of all the holy ordinances thereof. And were it not that we ought not to boast ourselves against others, especially such as have not had the spiritual advantages that the inhabitants of these nations have been intrusted withal, and who have been exposed unto more violent temptations than they, we should not fear to say, that among those of all sorts who in these nations hold the Head, there is probably, according unto a judgment to be made by the fruits of that Spirit which is savingly communicated unto the church in this sense alone, a greater number of persons belonging thereunto than in any one nation or church under heaven. The charge therefore of some against us that we paganize the nation, by reason of some different apprehensions from others concerning the regular constitution of particular churches for the celebration of gospel worship, is wondrous vain and ungrounded. But we know that men use such severe expressions and reflections out of a discomposed habit of mind, which they have accustomed themselves unto, and not from a sedate judgment and consideration of the things themselves; and hence they will labour to convince others of that whereof, if they would put it unto a serious trial, they would never be able to convince themselves.

This, then, is that church which, on the account of their sincere faith and obedience, shall be saved, and out of which, on the account of their profession, there is no salvation to be obtained: which things are weakly and arrogantly appropriated unto any particular church or churches in the world; for it is possible that men may be members of it, and yet not belong or relate unto any particular church on the earth; and so it often falleth out, as we could manifest by instances, did that work now lie before us. This is the church which the Lord Christ “loved and gave himself for; 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. 26, 27. And we must acknowledge that in all things this is the church unto which we have our first and principal regard, as being the spring from which all other considerations of the church do flow. Within the verge and compass of it do we endeavour to be found, the end of the dispensation of the gospel unto men being that they should do so. Neither would we, to save our lives (which, for the members of this church and their good, we are bound to lay down, 1 John iii. 16, when justly called thereunto), willfully live in the neglect of that love towards them or any of them which we hope God hath planted in our hearts, and made natural unto us, by that one and selfsame Spirit, by whom the whole mystical body of Christ is animated. We do confess, that, because the best of men in this life do know but in part, all the members of this church are in many things liable to error, mistakes, and miscarriages; and hence it is that, although they are all internally acted and guided by the same Spirit in all things absolutely necessary to their eternal salvation, and do all attend unto the same rule of the word, according as they apprehend the mind of God in it and concerning it, have all, for the nature and substance of it, the same divine faith and love, and are all equally united unto their Head, yet, in the profession which they make of the conceptions and persuasions of their minds about the things revealed in the Scripture, there are, and always have been, many differences among them. Neither is it morally possible it should be otherwise, whilst in their judgment and profession they are left unto the ability of their own minds and liberty of their wills, under that great variety of the means of light and truth, with other circumstances, whereinto they are disposed by the holy wise providence of God. Nor hath the Lord Christ absolutely promised that it shall be otherwise with them; but securing them all by his Spirit in the foundations of eternal salvation, he leaves them in other things to the exercise of mutual love and forbearance, with a charge of duty after a continual endeavour to grow up unto a perfect union, by the improvement of the blessed aids and assistances which he is pleased to afford unto them. And those who, by ways of force, would drive them into any other union or agreement than their own light and duty will lead them into, do what in them lies to oppose the whole design of the Lord Christ towards them and his rule over them. In the meantime, it is granted that they may fall into divisions, and schisms, and mutual exasperations among themselves, through the remainders of darkness in their minds and the infirmity of the flesh, Rom. xiv. 3; and in such cases mutual judgings and despisings are apt to ensue, and that to the prejudice and great disadvantage of that common faith which they do profess. And yet, notwithstanding all this (such cross-entangled wheels are there in the course of our nature), they all of them really value and esteem the things wherein they agree incomparably above those wherein they differ. But their valuation of the matter of their union and agreement is purely spiritual, whereas their differences are usually influenced by carnal and secular considerations, which have, for the most part, a sensible impression on the minds of poor mortals. But so far as their divisions and differences are unto them unavoidable, the remedy of farther evils proceeding from them is plainly and frequently expressed in the Scripture. It is love, meekness, forbearance, bowels of compassion, with those other graces of the Spirit wherein our conformity unto Christ doth consist, with a true understanding and the due valuation of the “unity of faith,” and the common hope of believers, which are the ways prescribed unto us for the prevention of those evils which, without them, our unavoidable differences will occasion. And this excellent way of the gospel, together with a rejection of evil surmises, and a watchfulness over ourselves against irregular judging and censuring of others, together with a peaceable walking in consent and unity so far as we have attained, is so fully and clearly proposed unto us therein, that they must have their eyes blinded by prejudices and carnal interests, or some effectual working of the god of this world on their minds, into whose understandings the light of it doth not shine with uncontrollable evidence and conviction. That the sons or children of this church, of “Jerusalem which is above, and is the mother of us all,” should, on the account of their various apprehensions of some things relating to religion or the worship of God, unavoidably attending their frail and imperfect condition in this world, yea, or of any schisms or divisions ensuing thereon, proceeding from corrupt and not thoroughly mortified affections, be warranted to hate, judge, despise, or condemn one another, much more to strive by external force to coerce, punish, or destroy them that differ from them, is as foreign to the gospel as that we should believe in Mohammed and not in Jesus Christ. Whatever share, therefore, we are forced to bear in differences with or divisions from the members of this church (that is, any who declare and evidence themselves so to be by a visible and regular profession of faith and obedience), as it is a continual sorrow and trouble unto us, so we acknowledge it to be our duty (and shall be willing to undergo any blame, where we are found defective in the discharge of it, unto the utmost of our power) to endeavour after the strictest communion with them in all spiritual things that the gospel doth require, or whereof our condition in this world is capable. In the meantime, until this can be attained, it is our desire to manage the profession of our own light and apprehensions without anger, bitterness, clamour, evil speaking, or any other thing that may be irregular in ourselves or give just cause of offence unto others. Our prayers are also continually for the spiritual prosperity of this church, for its increase in faith and holiness, and especially for the healing of all breaches that are among them that belong thereunto throughout the world. And were we not satisfied that the principles which we own about the right constitution of the churches of Christ, and the worship of God to be observed in them, are singularly suited to the furtherance and preservation of union and due order among all the members of this church, we should not need to be excited by any unto their renunciation. But our main design in all these things is, that both they and we with them may enjoy that peace which the Lord Christ hath bequeathed unto us, and walk in the way which he hath prescribed for us. And these things we mention, neither to boast of nor yet to justify ourselves, but only to acknowledge what is our conviction concerning our duty in this matter. And might there any sedate, peaceable, unprejudicate endeavours be countenanced and encouraged, for the allaying of all occasional distempers and the composing of all differences among them who belong to this church of Christ, so as that they might all of them (at least in these nations) not only “keep the unity of the Spirit in the bond of peace,” but also agree and consent in all ways and acts of religious communion, we doubt not to manifest that no rigid adherence unto the practice of any conceptions of our own, in things wherein the gospel alloweth a condescension and forbearance, no delight in singularity, no prejudice against persons or things, should obstruct us in the promotion of it to the utmost of our power and ability. Upon the whole matter, we own it as our duty to follow and seek after peace, unity, consent and agreement in holy worship, with all the members of this church, or those who, by a regular profession, manifest themselves so to be; and will, with all readiness and alacrity, renounce every principle or practice that is either inconsistent with such communion, or directly or indirectly is in itself obstructive of it.

Secondly, The church of Christ may be considered with respect unto its outward profession, as constitutive of its being, and the formal reason of its denomination. And this is the church catholic visible, whereunto they all universally belong who profess the invocation of the name of our Lord Jesus Christ, their Lord and ours, under the limitations that shall be mentioned afterward. And this is the visible kingdom of Christ; which, on the account of its profession, and thereby, is distinguished from that world which lieth in evil and is absolutely under the power of Satan. And so in common use the church and the world are contradistinguished. Yet, on other accounts, many who belong unto this church, by reason of some kind of profession that they make, may justly be esteemed to be the world, or of it. So our Lord Jesus Christ called the generality of the professing church in his time. “The world,” saith he, “hateth me,” John xvii. 18, 19, 25. And that we may know that he thereby intended the church of the Jews, besides that the circumstances of the place evince it, he puts it out of question by the testimony which he produceth in the confirmation of his assertion concerning their unjust and causeless hatred, — namely, “It is written in their law, They hated me without a cause;” which, being taken out of the Psalms (Ps. xxxv. 19), was part of the law or rule of the Judaical church only. Now, he thus terms them, because the generality of them, especially their rulers, although they professed to know God, and to worship him according to his word and the tradition of their fathers, yet were not only corrupt and wicked in their lives, but also persecuted him and his disciples, in whom the power and truth of God were manifested beyond what they were able to bear. And hence a general rule is established: That what profession soever any men do make of the knowledge and worship of God, to what church soever they do or may be thought to belong, yet if they are wicked or ungodly in their lives, and persecutors of such as are better than themselves, they are really of the world, and with it will perish, without repentance. These are they who, receiving on them a form or delineation of godliness, do yet deny the power of it; from whom we are commanded to “turn away.” But yet we acknowledge that there is a real difference to be made between them who in any way or manner make profession of the name of Christ, with subjection unto him, and that infidel world by whom the gospel is totally rejected, or to whom it was never tendered.

In this catholic visible church, as comprehensive of all who throughout the world outwardly own the gospel, there is an acknowledgment of “one Lord, one faith, one baptism:” which are a sufficient foundation of that love, union, and communion among them, which they are capable of, or are required of them; for in the joint profession of the same Lord, faith, and baptism, consists the union of the church under this consideration, — that is, as catholic and visibly professing, — and in nothing else. And hereunto also is required, as the principle animating that communion, and rendering it acceptable, mutual love with its occasional exercise, as a fruit of that love which we have unto Jesus Christ, who is the object of our common profession. And setting aside the consideration of them who openly reject the principal fundamentals of Christian religion (as denying the Lord Christ to be the eternal Son of God, with the use and efficacy of his death, as also the personal subsistence and deity of the Holy Spirit), there is no known community of these professors in the world but they own so much of the truths concerning “one Lord, one faith, and one baptism,” as is sufficient to guide them unto life and salvation. And thereon we no way doubt but that among them all there are some really belonging to the purpose of God’s election, who by the means that they do enjoy shall at length be brought unto everlasting glory: for we do not think that God, by his providence, would maintain the dispensation of the gospel in any place, or among any people, among whom there are none whom he hath designed to bring into the enjoyment of himself; for that is the rule of his sending and continuing of it, whereon he enjoined the apostle Paul to stay in such places where he had “much people” whom he would have to be converted, Acts xviii. 9–11. He would not continue from generation to generation to scatter his pearls where there were none but rending swine, nor send fishers unto waters wherein he knew there were nothing but serpents and vipers. It is true the gospel, as preached unto many, is only a testimony against them, Matt. xxiv. 14, leaving them without excuse, and proves unto them “a savour of death unto death.” But the first, direct, and principal design of the dispensation of it being the conversion of souls and their eternal salvation, it will not probably be continued in any place, nor is so, where this design is not pursued nor accomplished towards any; neither will God make use of it anywhere merely for the aggravation of men’s sins and condemnation; nor would his so doing consist with the honour of the gospel itself, or the glory of that love and grace which it professeth to declare. Where it is indeed openly rejected, there that shall be the condemnation of men; but where it finds any admittance, there it hath somewhat of its genuine and proper work to effect. And the gospel is esteemed to be in all places dispensed and admitted, where, the Scripture being received as the word of God, men are, from the light, truth, and doctrine contained therein, by any means so far instructed as to take upon them the profession of subjecting their souls to Jesus Christ, and of observing the religious duties by him prescribed, in opposition to all false religions in the world. Amongst all these the foundations of saving faith are at this day preserved; for they universally receive the whole canonical Scripture, and acknowledge it to be the word of God, on such motives as prevail with them to do so sincerely. Herein they give a tacit consent unto the whole truth contained in it, for they receive it as from God, without exception or limitation; and this they cannot do without a general renunciation of all the falsities and evils that it doth condemn. Where these things concur, men will not believe nor practice any thing in religion but what they think God requires of them and will accept from them. And we find it also in the event, that all the persons spoken of, wherever they are, do universally profess that they believe in the God and Father of our Lord Jesus Christ, and in his only and eternal Son. They all look, also, for salvation by him, and profess obedience unto him, believing that God raised him from the dead. They believe, in like manner, that the Holy Spirit is the Spirit of the Father and the Son, with many other sacred truths of the same importance; as also, that “without holiness no man shall see the Lord.” However, therefore, they are differenced and divided among themselves, however they are mutually esteemed heretics and schismatics, however, through the subtlety of Satan, they are excited and provoked to curse and persecute one another with wonderful folly, and by an open contradiction unto other principles which they profess; yet are they all subjects of the visible kingdom of Christ, and belong all of them to the catholic church, making profession of the name of Christ in the world, in which there is salvation to be obtained, and out of which there is none.

We take not any consideration at present of that absurd, foolish, and uncharitable error, which would confine the catholic church of Christ unto a particular church of one single denomination, or, indeed, rather unto a combination of some persons in an outward mode of religious rule and worship; whereof the Scripture is as silent as of things that never were, nor ever shall be. Yea, we look upon it as intolerable presumption, and the utmost height of uncharitableness, for any to judge that the constant profession of the name of Christ made by multitudes of Christians, with the lasting miseries and frequent martyrdoms which for his sake they undergo, should turn unto no advantage, either of the glory of God or their own eternal blessedness, because in some things they differ from them. Yet such is the judgment of those of the church of Rome, and so are they bound to judge by the fundamental principles and laws of their church-communion. But men ought to fear lest they should meet with “judgment without mercy, who have shewed no mercy,” James ii. 13. Had we ever entertained a thought uncharitable to such a prodigy of insolence, had we ever excluded any sort of Christians absolutely from an interest in the love of God or grace in Jesus Christ, or hope of salvation, because they do not or will not comply with those ways and terms of outward church-communion which we approve of, we should judge ourselves as highly criminal, in want of Christian love, as any can desire to have us esteemed so to be.

It is, then, the universal collective body of them that profess the gospel throughout the world which we own as the catholic church of Christ. How far the errors in judgment, or miscarriages in sacred worship, which any of them have superadded unto the foundations of truth which they do profess, may be of so pernicious a nature as to hinder them from an interest in the covenant of God, and so prejudice their eternal salvation, God only knows. But those notices which we have concerning the nature and will of God in the Scriptures, as also of the love, care, and compassion of Jesus Christ, with the ends of his mediation, do persuade us to believe that where men in sincerity do improve the abilities and means of the knowledge of divine truth wherewith they are intrusted, endeavouring withal to answer their light and convictions with a suitable obedience, there are but few errors of the mind of so malignant a nature as absolutely to exclude such persons from an interest in eternal mercy. And we doubt not but that men, out of a zeal to the glory of God, real or pretended, have imprisoned, banished, killed, burned others for such errors as it hath been the glory of God to pardon in them, and which he hath done accordingly. But this we must grant, and do, that those whose lives and conversations are no way influenced by the power of the gospel, so as to be brought to some conformity thereunto, or who, under the covert of a Christian profession, do give themselves up unto idolatry and persecution of the true worshippers of God, are no otherwise to be esteemed but as enemies to the cross of Christ; for as “without holiness no man shall see the Lord,” so “no idolater or murderer hath eternal life abiding in him,” Heb. xii. 14; Rev. xxi. 8; 1 John iii. 15.

With respect unto these things we look upon the church of England, or the generality of the nation professing Christian religion (measuring them by the doctrine that hath been preached unto them and received by them since the Reformation), to be as sound and healthful a part of the catholic church as any in the world; for we know no place nor nation where the gospel for so long a season hath been preached with more diligence, power, and evidence for conviction, nor where it hath obtained a greater success or acceptation. Those, therefore, who perish amongst us, do not do so for want of truth and a right belief, or miscarriages in sacred worship, but for their own personal infidelity and disobedience; for according to the rules before laid down, we do not judge that there are any such errors publicly admitted among them, nor any such miscarriages in sacred administration, as should directly or absolutely hinder their eternal salvation. That they be not any of them, through the ignorance or negligence of those who take upon them the conduct of their souls, encouraged in a state or way of sin, or deprived of due advantages to further their spiritual good, or led into practices in religion neither acceptable unto God nor tending to their own edification, whereby they may be betrayed into eternal ruin, is greatly incumbent on themselves to consider.

Unto this catholic church we owe all Christian love, and are obliged to exercise all the effects of it, both towards the whole and every particular member, as we have advantage and occasion. And not only so, but it is our duty to live in constant communion with it. This we can no otherwise do but by a profession of that faith whereby it becomes the church of Christ in the notion under consideration. For any failure herein we are not, that we know of, charged by any persons of modesty or sobriety. The reflections that have been made of late by some on the doctrines we teach or own, do fall as severely on the generality of the church of England (at least until within a few years last past) as they do on us; and we shall not need to own any especial concernment in them until they are publicly discountenanced by others. Such are the doctrines concerning God’s eternal decrees, justification by faith, the loss of original grace, and the corruption of nature, the nature of regeneration, the power and efficacy of grace in the conversion of sinners, that we say not of the Trinity and satisfaction of Christ. But we do not think that the doctrines publicly taught and owned among us ever since the Reformation will receive any great damage by the impotent assaults of some few, especially considering their management of those assaults by tales, railing, and raillery, to the lasting reproach of the religion which themselves profess, be it what it will.

Thirdly, The church of Christ, or the visible professors of the gospel in the world, may be considered as they are disposed of by providence, or their own choice, in particular churches. These at present are of many sorts, or are esteemed so to be; for whereas the Lord Christ hath instituted sundry solemn ordinances of divine worship to be observed jointly by his disciples, unto his honour and their edification, this could not be done but in such societies, communities, or assemblies of them to that purpose. And as none of them can be duly performed but in and by such societies, so some of them do either express the union, love, and common hope that is among them, or do consist in the means of their preservation. Of this latter sort are all the ways whereby the power of Christ is acted in the discipline of the churches. Wherefore, we believe that our Lord Jesus Christ, as the king, ruler, and lawgiver of his church, hath ordained that all his disciples, all persons belonging unto his church in the former notion of it, should be gathered into distinct societies, and become as flocks of sheep in several folds, under the eye of their great Shepherd and the respective conducts of those employed under him. And this conjunction of professors in and unto particular churches, for the celebration of the ordinances of sacred worship appointed by Christ, and the participation of his institutions for their edification, is not a matter of accident, or merely under the disposal of common providence, but is to be an act in them of choice and voluntary obedience unto the commands of Christ. By some this duty is more expressly attended unto than by others, and by some it is totally neglected; for neither antecedently nor consequentially unto such their conjunction do they consider what is their duty unto the Lord Christ therein, nor what is most meet for their own edification. They go on in these things with others, according to the customs of the times and places wherein they live, confounding their civil and spiritual relations. And these we cannot but judge to walk irregularly, through ignorance, mistakes, or prejudices. Neither will they in their least secular concernments behave themselves with so much regardlessness or negligence; for however their lot previously unto their own choice may be cast into any place or society, they will make an after-judgment whether it be to their advantage, according to the rules of prudence, and by that judgment either abide in their first station, or otherwise dispose of themselves. But a liberty of this nature, regulated by the gospel, to be exercised in and about the great concernments of men’s souls, is by many denied and by most neglected. Hence it is come to pass that the societies of Christians are for the most part mere effects of their political distributions by civil laws, aiming principally at other ends and purposes. It is not denied but that civil distributions of professors of the gospel may be subservient unto the ends of religious societies and assemblies; but when they are made a means to take off the minds of men from all regard to the authority of the Lord Christ instituting and appointing such societies, they are of no small disadvantage unto true church communion and love.