John Owen · 9 of 16

Chapter IV. Causes of schisms and divisions. · Part 2

2. Another cause of the evil effects and consequences mentioned is, the great neglect that hath been in churches and church rulers in the pursuance of the open, direct ends of the gospel, both as to the doctrine and discipline of it. This hath been such and so evident in the world that it is altogether in vain for any to deny it, or to attempt an excuse of it. And men have no reason to flatter themselves that, whilst they live in an open neglect of their own duty, others will always, according to their wills or desires, attend with diligence unto what they prescribe unto them. If churches or their rulers could excuse or justify their members in all the evils that may befall them through their miscarriages and maladministrations, it might justly be expected that they should go along with them under their conduct, whither ever they should lead them: but if it can never be obliterated out of the minds and consciences of men that they must every one live by his own faith, and every one give an account of himself unto God; and that everyone, notwithstanding the interposition of the help of churches and their rulers, is obliged immediately, in his own person, to take care of his whole duty towards God; it cannot be but that in such cases they will judge for themselves, and what is meet for them to do. In case, therefore, that they find the churches whereunto they do relate under the guilt of the neglect mentioned, it is probable that they will provide for themselves and their own safety. In this state of things it is morally impossible but that differences and divisions will fall out, which might all of them have been prevented had there been a due attention unto the work, doctrine, order, and discipline of the gospel in the churches that were in possession of the care and administration of them; for it is hard for men to believe that, by the will and command of Christ, they are inevitably shut up under spiritual disadvantages, seeing it is certain that he hath ordered all things in the church for their edification. But the consideration of some particular instances will render this cause of our divisions more evident and manifest.

The first end of preaching the gospel is, the conversion of the souls of men unto God, Acts xxvi. 17, 18. This, we suppose, will not be questioned or denied. That the work hereof, in all churches, ought to be attended and pursued with zeal, diligence, labour, and care, all accompanied with constant and fervent prayers for success, in and by the ministers and rulers of them, is a truth also that will not admit of any controversy among them that believe the gospel, 1 Tim. v. 17; 2 Tim. iv. 1, 2. Herein principally do men in office in the church exercise and manifest their zeal for the glory of God, their compassion towards the souls of men, and acquit themselves faithfully in the trust committed unto them by the “great Shepherd of the sheep,” Christ Jesus. If, now, in any assembly or other societies professing themselves to be churches of Christ, and claiming the right and power of churches towards all persons living within the bounds or limits which they have prescribed unto themselves, this work be either totally neglected, or carelessly and perfunctorily attended unto; if those on whom it is immediately incumbent do either suppose themselves free from any obligation thereunto, upon the pretence of other engagements, or do so dispose of themselves, in their relation unto many charges or employments, as that it is impossible they should duly attend unto it, or are unable and insufficient for it; so that, indeed, there is not in such churches a due representation of the love, care, and kindness of the Lord Jesus Christ towards the souls of men, which he hath ordained the administration of his gospel to testify, — it cannot be but that great thoughts of heart, and no small disorder of mind, will be occasioned in them who understand aright how much the principal end of constituting churches in this world is neglected among them. And although it is their duty for a season patiently to bear with, and quietly seek the reformation of, this evil in the churches whereunto they do belong, yet when they find themselves excluded, — it may be by the very constitution of the church itself, it may be by the iniquity of them that prevail therein, — from the performance of any thing that tends thereunto, it will increase their disquietment. And whereas men do not join themselves, nor are by any other ways joined, unto churches, for any civil or secular ends or purposes, but merely for the promotion of God’s glory, and the edification of their own souls in faith and gospel obedience, it is altogether vain for any to endeavour a satisfaction of their consciences that it is sin to withdraw from such churches, wherein these ends are not pursued nor attainable; and yet a confidence hereof is that which hath countenanced sundry church-guides into that neglect of duty which many complain of and groan under at this day.

The second end of the dispensation of the gospel, in the assemblies of the churches of Christ, by the ministers of them, is the edification of them that are converted unto God and do believe. Herein consists that feeding of his sheep and lambs that the Lord Christ hath committed unto them; and it is mentioned as the principal end for which the ministry was ordained, or for which pastors and teachers are granted unto the church, Eph. iv. 8–13. And the Scripture abounds in the declaration of what skill and knowledge in the mystery of the gospel, what attendance unto the word and prayer, what care, watchfulness, and diligent labour in the word and doctrine, are required unto a due discharge of the ministerial duty. Where it is omitted or neglected; where it is carelessly attended unto; where those on whom it is incumbent do act more like hirelings than true shepherds; where they want skill to divide the word aright, or wisdom and knowledge to declare from it “the whole counsel of God,” or diligence to be urgent continually in the application of it — they are like to be exercised withal who make conscience of the performance of their own duty, and understand the necessity of enjoying the means that Christ hath appointed for their edification. And it is certain that such churches will in vain, or at least unjustly, expect that professors of the gospel should abide in their particular communion, when they cannot or do not provide food for their souls, whereby they may live to God. Unless all the members of such churches are equally asleep in security, divisions among them will in this case ensue. Will any disciple of Christ esteem himself obliged to starve his own soul for the sake of communion with them who have sinfully destroyed the principal end of all church-communion? Is there any law of Christ, or any rule of the gospel, or any duty of love, that requires them so to do? The sole immediate end of men’s joining in churches being their own edification and usefulness unto others, can they be bound in conscience always to abide there, or in the communion of those churches where it is not to be attained, where the means of it are utterly cast aside? This may become such as know not their duty, nor care to be instructed in it, and are willing to perish in and for the company of others; but for them which in such cases shall provide, according to the rules of the gospel, for themselves and their own safety, they may be censured, judged, and severely treated, by them whose interest and advantage it is so to do, — they may be despised by riotous persons, who sport themselves with their own deceivings, — but with the Lord Christ, the judge of all, they will be accepted. And they do but increase the dread of their own account, who, under pretence of church power and order, would forcibly shut up Christians in such a condition as wherein they are kept short of all the true ends of the institution of churches. To suppose, therefore, that every voluntary departure from the constant communion of such churches, made with a design of joining unto those where the word is dispensed with more diligence and efficacy, is a schism from the church of Christ, is to suppose that which neither the Scripture nor reason will give the least countenance unto. And it would better become such churches to return industriously unto a faithful discharge of their duty, whereby this occasion of divisions may be removed out of the way, than to attempt their own justification by the severe prosecution of such as depart from them.

Thirdly, In pursuit of the doctrine of the gospel so improved and applied, it is the known and open duty of churches, in their guides or ministers, by all means to countenance and promote the growth of light, knowledge, godliness, strictness, and fruitfulness of conversation, in those members of them in whom they may be found, or do appear in an especial manner. Such are they to own, encourage, and make their companions, and endeavour that others may become like unto them. For unless men, in their ordinary and common conversation, in their affections, and the interest which they have in the administration of discipline, do uniformly answer the doctrine of truth which they preach, it cannot be avoided but that it will be matter of offence unto others, and of reproach to themselves. Much more will it be so, if, instead of these things, those who preside in the churches shall beat their fellow-servants, and eat and drink with the drunken. But by all ways it is their duty to separate the precious from the vile, if they intend to be as the mouth of the Lord, even in their judgments, affections, and conversations. And herein what wisdom, patience, diligence, love, condescension, and forbearance are required, they alone know, and they full well know, who for any season have in their places conscientiously endeavoured the discharge of their duty. But whatever be the labour which is to be undergone therein, and the trouble wherewith it is attended, it is that which, by the appointment of Christ, all ministers of the gospel are obliged to attend unto. They are not, by contrary actings, to make sad the hearts of them whom God would not have made sad, nor to strengthen the hands of them whom God would not have encouraged, as they will answer it at their peril. The hearts of church guides, and of those who in an especial manner fear God, thriving in knowledge and grace under the dispensation of the word, ought to be knit together in all holy affections, that they may together grow up into him who is the Head; for where there is the greatest evidence and manifestation of the power and presence of Christ in any, there ought their affections to be most intense. For as such persons are the crown, the joy and rejoicing of their guides, and will appear to be so in the day of the Lord; so they do know, or may easily do so, what obligations are on them to honour and pay all due respects unto their teachers, how much on all accounts they owe unto them; whereby their mutual love may be confirmed. And where there is this uniformity between the doctrine of the gospel as preached, and the duties of it as practised, then are they both beautiful in the eyes of all believers, and effectual unto their proper ends. But where things in churches, through their negligence or corruption, or that of their guides, are quite otherwise, it is easy to conjecture what will ensue thereon. If those who are forwardest in profession, who give the greatest evidence that they have received the power of that religion which is taught and owned among them, who have apparently attained a growth in spiritual light and knowledge above others, shall be so far from being peculiarly cherished and regarded, from being loved, liked, or associated withal, as that on the other side they shall be marked, observed, reproached, and it may be on every slight provocation put even to outward trouble; whilst men of worldly and profane conversation, ignorant, perhaps riotous and debauched, shall be the delight and companions of church guides and rulers; — it cannot be that such churches should long continue in peace, nor is that peace wherein they continue much to be valued. An agreement in such ways and practices is rather to be esteemed a conspiracy against Christ and holiness than church order or concord; and when men once find themselves hated, and it may be persecuted, for no other cause, as they believe, but because they labour in their lives and professions to express the power of that truth wherein they have been instructed, they can hardly avoid the entertainment of severe thoughts concerning them from whom they had just reason to expect other usage, and also to provide for their own more peaceable encouragement and edification.

Fourthly, Hereunto also belongeth the due exercise of gospel discipline, according to the mind of Christ. It is, indeed, by some called into question whether there be any rule or discipline appointed by Christ to be exercised in his churches. But this doubt must respect such outward forms and modes of the administration of these things as are supposed, but not proved necessary: for whether the Lord Christ hath appointed some to rule and some to be ruled; whether he hath prescribed laws or rules, whereby the one should govern and the other obey; whether he hath determined the matter, manner, and end of this rule and government, — cannot well be called into controversy by such as profess to believe the gospel. Of what nature or kind these governors or rulers are to be, what is their office, how they are to be invested therewith, and by what authority, how they are to behave themselves in the administration of the laws of the church, are things determined by him in the word. And for the matters about which they are to be conversant, it is evidently declared of what nature they are, how they are to be managed, and to what end. The qualifications and duties of those who are to be admitted into the church, their deportment in it, their removal from it, are all expressed in the laws and directions given unto the same end. In particular, it is ordained that those who are unruly or disorderly, who walk contrary unto the rules and ways of holiness prescribed unto the church, shall be rebuked, admonished, instructed; and if, after all means used for their amendment, they abide in impenitency, that they be ejected out of communion. For the church, as visible, is a society gathered and erected to express and declare the holiness of Christ, and the power of his grace in his person and doctrine; and where this is not done, no church is of any advantage unto the interests of his glory in this world. The preservation, therefore, of holiness in them, whereof the discipline mentioned is an effectual means, is as necessary and of the same importance with the preservation of their being. The Lord Christ hath also expressly ordained, that in case offences should arise in and among his churches, that in and by them they should be composed, according to the rules of the word and his own laws; and, in particular, that in sinful miscarriages causing offence or scandal, there be a regular proceeding, according unto an especial law and constitution of his, for the removal of the offence and recovery of the offender; as also, that those who in other cases have fallen by the power of temptation should be restored by a spirit of meekness; and, not to instance in more particulars, that the whole flock be continually watched over, exhorted, warned, instructed, comforted, as the necessities or occasions of the whole, or the several members of it, do require. Now, supposing these and the like laws, rules, and directions, to be given and enjoined by the authority of Christ (which gives warranty for their execution unto men prudent for the ordering of affairs according to their necessary circumstances, and believers of the gospel, doing all things in obedience unto him), we judge that a complete rule or government is erected thereby in the church. However, we know that the exercise of discipline in every church, so far as the laws and rules of it are expressed in the Scripture, and the ends of it directed unto, is as necessary as any duty enjoined unto us in the whole course of our gospel obedience. And where this is neglected, it is in vain for any churches to expect peace and unity in their communion, seeing itself neglecteth the principal means of them. It is pleaded, that the mixture of those that are wicked and ungodly in the sacred administrations of the church doth neither defile the administrations themselves, nor render them unuseful unto those who are rightly interested in them and duly prepared for the participation of them. Hence, that no church ought to be forsaken, nor its communion withdrawn from, merely on that account, many of old and of late have pleaded. Nor do we say that this solely of itself is sufficient to justify a separation from any church. But when a church shall tolerate in its communion not only evil men, but their evils, and absolutely refuse to use the discipline of Christ for the reformation of the one and the taking away of the other, there is great danger lest the “whole lump be leavened,” and the edification of particular persons be obstructed beyond what the Lord Christ requires of them to submit unto and to acquiesce in.

Neither will things have any better success where the discipline degenerates into an outward forcible jurisdiction and power. The things of Christ are to be administered with the spirit of Christ. Such a frame of heart and mind as was in him is required of all that act under him and in his name. Wherefore, charity, pity, compassion, condescension, meekness, and forbearance, with those other graces which were so glorious and conspicuous in him and in all that he did, are to bear sway in the minds of them who exercise this care and duty for him in the church. To set up such a form of the administration of discipline, or to commit the exercise of it unto such persons, as whereby or by whom the Lord Christ, in his rule of the church, would be represented as furious, captious, proud, covetous, oppressive, is not the way to honour him in the world, nor to preserve the peace of the churches. And indeed some, while they boast of the imitation of Christ and his example, in opposition to his grace, do in their lives and practices make unto the world a representation of the devil. But an account of this degeneracy is given so distinctly by Pietro Soave, the author of the History of the Council of Trent, lib. iv. ad ann. 1551, that we think it not unmeet to express it in his own words. He saith, therefore, that “Christ having commanded his apostles to preach the gospel and administer the sacraments, he left also unto them, in the person of all the faithful, this principal precept, to love one another, charging them to make peace between those that dissented; and, for the last remedy, giving the care thereof to the body of the church, promising it should be bound and loosed in heaven, whatever they did bind and loose, on earth, and that whatever they did ask with a common consent should be granted by the Father. In this charitable office, to give satisfaction to the offended and pardon to the offender, the primitive church was always exercised. And in conformity to this, St Paul ordained that brethren having civil suits one against another should not go to the tribunals of infidels, but that wise men should be appointed to judge the differences. And this was a kind of civil judgment, as the other had the similitude of a criminal; but were both so different from the judgments of the world, that as these are executed by the power of the judge, who enforceth submission, so those only by the will of the guilty to receive them, who refusing of them, the ecclesiastical judge remaineth without execution, and hath no power but to foreshow the judgment of God, which, according to his omnipotent good pleasure, will follow in this life or the next. And, indeed, the ecclesiastical judgment did deserve the name of charity, in regard that it did only induce the guilty to submit, and the church to judge with such sincerity, that neither in the one any bad effect could have place, nor just complaint in the other; and the excess of charity in correcting did make the corrector to feel greater pain than the corrected, so that in the church no punishment was imposed without lamentation in the multitude, and greater of the better sort. And this was the cause why to correct was called to ‘lament.’ So St Paul, rebuking of the Corinthians for not chastising the incestuous, said, ‘Ye have not lamented to separate such a transgressor from you.’ And in another epistle, ‘I fear that when I come unto you, I shall not find you such as I desire, but in contentions and tumults, and that at my coming I shall lament many of those who have sinned before.’ The judgment of the church (as it is necessary in every multitude) was fit that it should be conducted by one, who should preside and guide the action, propose the matters, and collect the points to be consulted on. This care, due to the most principal and worthy person, was always committed to the bishop; and when the churches were many, the propositions and deliberations were made by the bishop first in the college of the priests and deacons, which they called the presbytery, and there were ripened, to receive afterward the last resolution in the general congregation of the church. This form was still on foot in the year 250, and is plainly seen by the epistles of Cyprian; who, in the matter concerning those who did eat of meats offered to idols, and subscribe to the religion of the Gentiles, writeth to the presbytery that he doth not think to do any thing without their counsel and consent of the people; and writeth to the people, that at his return he will examine the causes and merits thereof in their presence and under their judgment; and he wrote to those priests who of their own brain had reconciled some, that they should give an account to the people.

“The goodness and charity of the bishops made their opinion for the most part to be followed, and by little and little was cause that the church, charity waxing cold, not regarding the charge laid upon them by Christ, did lean the ear to the bishop; and ambition, a witty passion, which doth insinuate itself in the show of virtue, did cause it to be readily embraced. But the principal cause of the change was the ceasing of the persecutions; for then the bishops did erect, as it were, a tribunal, which was much frequented; because, as temporal commodities, so suits did increase. This judgment, though it were not as the former in regard of the form, to determine all by the opinion of the church, yet it was of the same sincerity. Whereupon Constantine, seeing how profitable it was to determine causes, and that by the authority of religion captious actions were discovered which the judges could not penetrate, made a law that there should be no appeal from the sentences of bishops, which should be executed by the secular judge. And if, in a cause depending before a secular tribunal, in any state thereof, either of the parties, though the other contradict, shall demand the episcopal judgment, the cause shall be immediately remitted to him. Here the tribunal of the bishop began to be a common pleading-place, having execution by the ministry of the magistrate, and to gain the name of episcopal jurisdiction, episcopal audience, and such like. The emperor Valens did enlarge it, who in the year 365 gave the bishops the care over all the prices of vendible things. This judicial negotiation pleased not the good bishops. Possidonius doth recount that Austin being employed herein, sometimes until dinner-time, sometimes longer, was wont to say that it was a trouble, and did divert him from doing things proper unto him; and himself writeth, that it was to leave things profitable and to attend things tumultuous and perplexed. And St Paul did not take it unto himself, as being not fit for a preacher, but would have it given to others. Afterward, some bishops beginning to abuse the authority given them by the law of Constantine, that was seventy years after revoked by Arcadius and Honorius, and an ordinance made that they should judge causes of religion, and not civil, except both parties did consent, and declared that they should not be thought to have a court; which law being not much observed in Rome, in regard of the great power of the bishops, Valentinian being in the city in the year 452, did renew it, and made it to be put in execution. But a little after, some part of the power taken away was restored by the princes that followed, so that Justinian did establish unto them a court and audience, and assigned unto them the causes of religion, the ecclesiastical faults of the clergy, and divers voluntary jurisdictions also over the laity. By these degrees the charitable correction of Christ did degenerate into domination, and made Christians lose their ancient reverence and obedience. It is denied in words that ecclesiastical jurisdiction is dominion as is the secular, yet one knoweth not how to put a difference between them. But St Paul did put it when he wrote to Timothy, and repeated it to Titus, that a bishop should not be greedy of gain, nor a striker. Now, on the contrary, they made men pay for processes, and imprisoned the parties, as is done in the secular court,” etc.

This degeneracy of discipline was long since esteemed burdensome, and looked on as the cause of innumerable troubles and grievances unto all sorts of people; yea, it hath had no better esteem among them who had little or no acquaintance with what is taught concerning these things in the Scripture, only they found an inconsistency in it with those laws and privileges of their several countries whereby their civil liberties and advantages were confirmed unto them. And if at any time it take place or prevail amongst persons of more light and knowledge, who are able to compare it or the practice of it with the institutions of Christ in the gospel, and the manner of the administration therein also directed, it greatly alienates the minds of men from the communion of such churches. Especially it doth so if set up unto an exclusion of that benign, kind, spiritual, and every way useful discipline that Christ hath appointed to be exercised in his church. When corruptions and abuses were come to the height in the Papacy in this matter, we know what ensued thereon. Divines, indeed, and sundry other persons learned and godly, did principally insist on the errors and heresies which prevailed in the church of Rome, with the defilements and abominations of their worship. But that which alienated the minds of princes, magistrates, and whole nations from them, was the ecclesiastical domination which they had craftily erected and cunningly managed unto the ends of their own ambition, power, and avarice, under the name of church rule and discipline. And wherever any thing of the same kind is continued, — that a rule under the same pretence is erected and exercised in any church after the nature of secular courts, by force and power, put forth in legal citations, penalties, pecuniary mulcts, without an open evidence of men being acted in what they do herein by love, charity, compassion towards the souls of men, zeal for the glory of God and honour of Christ, with a design for the purity, holiness, and reformation of the members of it, — that church may not expect unity and peace any longer than the terror of its proceedings doth overbalance other thoughts and desires proceeding from a sense of duty in all that belong unto it. Yea, whatever is or is to be the manner of the administration of discipline in the church, about which there may be doubtful disputations, which men of an ordinary capacity may not be able clearly to determine, yet if the avowed end of it be not the purity and holiness of the church, and if the effects of it in a tendency unto that end be not manifest, it is hard to find out whence our obligation to a compliance with it should arise. And where an outward conformity unto some church-order is aimed at alone, in the room of all other things, it will quickly prove itself to be nothing or of no value in the sight of Christ. And these things do alienate the minds of many from an acquiescence in their stations or relations to such churches; for the principal enforcements of men’s obedience and reverence unto the rulers of the church are because they “watch diligently for the good of their souls, as those that must give an account,” Heb. xiii. 17. And if they see such set over them as give no evidence of any such watchful care acting itself according to those Scripture directions which are continually read unto them, but rather rule them with force and rigour, seeking theirs, not them, they grow weary of the yoke, and sometimes regularly, sometimes irregularly, contrive their own freedom and deliverance.