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Introduction to the Worship of God

by John Owen

Question 30: Are there any differences in the office or offices of the guides, rulers, elders, or ministers of the church?

Answer: The office of them that are teachers is one and the same among them all; but where there are many in the same church, it is the will of Christ that they should be peculiarly assigned unto such especial work, in the discharge of their office-power, as their gifts received from him do peculiarly fit them for and the necessities of the church require.

Rom. 12:4-8; 1 Cor. 12:4-6,8; 1 Pet. 4:10,5:2.

Explication: The office of them that are to instruct the church in the name and authority of Christ is one and the same, as hath been showed before. And there are many names that are equally accomodated unto all that are partakers of it, as elders, bishops, guides; they are all alike elders, alike bishops, alike guides, -- have the one office in common amongst them, and every one the whole entire unto himself. But there are names also given unto them, whereby they are distinguished, not as to office, but as to their work and employment in the discharge of that office: such are "pastors and teachers," Eph. 4:11, which are placed as distinct persons in their work, partakers of the same office. Now, the foundation of this distinction and difference lies, --

First, In the differnt gifts that they have received; for although it be required in them all that they have received all those gifts, abilities, and qualifications which are necessary for the work of the ministry, yet as to the degrees of their participation of their gifts, some may more excel in one, others in another: 1 Cor. 12:4-6,8, "There are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit," etc. And all these gifts are bestowed upon them to be exercised and laid out for the profit and benefit of the church: Verse 7, "The manifestion of the Spirit is given to every man to profit withal." And therefore every one is in an especial manner to attend unto the exercise and use of that gift wherein he doth excel, or which tends most to the edification of the church, every man being to minister according as he hath received, 1 Pet. 4:10.

Secondly, It lies in the nature of the work of the ministry in the church, which in general may be referred unto two heads or ends: --

1. The instruction of it in the knowledge of God in Christ, and the mysteries of the gospel, that it might grow in grace, wisdom, saving light, and knowledge.

2. The exhortation of it to walk answerable unto light received, in holiness and universal obedience. Now, though these several ends of the ministry cannot be divided or separated, yet they may be distinguished, and so carried on distinctly, that in the one, knowledge or light may be firstly and principally intended, so as to lead unto obedience; in the other, holiness may be firstly designed, as springing from gospel light or knowledge. Hence, therefore, are the elders of the church principally to attend unto that work, or that end of the ministry, which by the Holy Ghost they are most suited unto. And, therefore, the church following the intimations of the Holy Ghost, in communicating his gifts in variety as he pleaseth, and attending to their own edification, may and ought, amongst those whom they choose to the office of elders or ministers, withal design them in particular unto that especial work which they are especially fitted and prepared for; and this, upon their being chosen and set apart, they are accordingly to attend unto: "He that teacheth, on teaching; he that exhorteth, on exhortation," Rom. 12:7,8. Their office, then, is the same; but their teaching work and employment, on the grounds mentioned, distinct and different.

Question 31: Are there appointed any elders in the church whose office and duty consist in rule and government only?

Answer: Elders not called to teach ordinarily or administer the sacraments, but to assist and help in the rule and government of the church, are mentioned in the Scripture.

Rom. 12:8; 1 Cor. 12:28; 1 Tim. 5:17.

Explication: This office of ruling elders in the church is much opposed by some, and in especial by them who have least reason so to do: for, first, they object against them that they are lay elders, when those with whom they have to do deny that distinction of the church into the clergy and laity; for although they allow the distribution of it into officers and the multitude of the brethren, yet they maintain that the whole church is God's clergy, his lot, and portion, 1 Pet. 5:3. Again, they affirm them to be elders, and therein not merely of the members of the church, but officers set apart unto their office according to rule, or the appointment of Christ. And if by laity, the people distinct from the officers of the church are to be understood, the very term of a lay elder implies a contradiction, as designing one who is and is not a church-officer. Besides, themselves do principally govern the church by such whom they esteem laymen, as not in holy orders, to whom the principal part of its rule, at least in the execution of it, is committed; whch renders their objection to this sort of church-officers unreasonable. Others, also, have given advantage by making this office annual or biennial in them that are chosen unto it; which, though they plead the necessity of their churches for, as not having persons meet for this work and duty who are willing to undertake it constantly during their lives, without such a contribution for their maintenance as they are not able to afford, yet the wisest of them do acknowledge an irregularity in what they do, and wish it remedied. But this hinders not but that such church-officers are indeed designed in the Scripture, and of whom frequent mention is made in the ancient writers, and footsteps also yet remain in most churches of their institution, though wofully corrupted; for besides that some light in this matter may be taken from the church of the Jews, wherein the elders of the people were joined in rule with the priests, both in the sanhedrin and all lesser assemblies, there is in the gospel express mention of persons that were assigned peculiarly for rule and government in the church, as 1 Cor. 12:28. And it is in vain pretended that those words, "helps, governments," do denote gifts only, seeing the apostle expressly enumerates the persons in office, or officers, whch the Lord Christ then used in the foundation and rule of the churches as then planted. He that ruleth, also, is distinguished from him that teacheth and him that exhorteth, Rom. 12:8; and is prescribed diligence as his principal qualification in the discharge of his duty. And the words of the apostle to this purpose are express: 1 Tim. 5:17, "Let the elders that rule well be counted worthy of double honour, especially those who labour in the word and doctrine." For the words expressly assign two sorts of elders, whereof some only attend unto rule; others, moreover, labour in the word and doctrine. Neither doth that word, as some would have it, "labour in the word," intend any other labour but what is incumbent on all the pastors and teachers of the church as their constant duty. See Rom. 16:12; Acts 20:35; 1 Thess. 5:12. Now, can we suppose that the apostle would affirm them to be worthy of double honour, whom, comparing with others, he notes as remiss and negligent in their work? for it seems that others were more diligent in the discharge of that duty, which was no less theirs, if only one sort of elders be here intended. The Scripture is not wont to commend such persons as worthy of double honour, but rather to propose them as meet for double shame and punishment, Jer. 48:10; 1 Cor. 9:16. And they are unmindful of their own interest who would have bishops that attend to the rule of the church to be distinctly intended by the elders that rule well, seeing the apostle expressly preferreth before and above them those that attend constantly to the word and doctrine. And besides what is thus expressly spoken concerning the appointment of this sort of elders in the church, their usefulnss, in the necessity of their work and employment, is evident; for whereas a constant care in the church that the conversation of all the members of it be such as becometh the gospel, that the name of our Lord Jesus Christ be not evil spoken of, is of great concernment and importance, and the pastors and teachers, being to give up themselves continually unto prayer and the ministry of the word, cannot attend unto the constant and daily oversight thereof, the usefulness of these elders, whose proper and peculiar work it is to have regard unto the holy walking of the church, must needs be manifest unto all. But whereas in most churches there is little or no regard unto the personal holiness of the members of them, it is no wonder that no account should be had of them who are ordained by the Lord Christ to look after it and promote it.

The qualification of these elders, with the way of their call and setting apart unto their office, being the same with those of the teaching elders before insisted on, need not be here again repeated. Their authority, also, in the whole rule of the church, is every way the same with that of the other sort of elders; and they are to act in the execution of it with equal respect and regard from the church. Yea, the business of rule being peculiarly committed unto them, and they required to attend thereunto with diligence in an especial manner, the work thereof is principally theirs, as that of labouring in the word and doctrine doth especially belong unto the pastors and teachers of the churches. And this institution is abused when either unmeet persons are called to this office, or those that are called do not attend unto their duty with diligence, or do act only in it by the guidance of the teaching officers, without a sense of their own authority, or due respect from the church.

Question 32: Is there no other ordinary office in the church but only that of elders?

Answer: Yes, of deacons also.

Question 33: What are the deacons of the church?

Answer: Approved men chosen by the church to take care for the necessities of the poor belonging thereunto, and other outward occasions of the whole church, by the collection, keeping, and distribution of the alms and other supplies of the church; set apart and commended to the grace of God therein by prayer.

Acts 6:3,5,6; Phil. 1:1; 1 Tim. 3:8-13.

Explication: The office of the deacon, the nature, end, and use of it, the qualifications of the persons to be admitted unto it, the way and manner of their election and setting apart, are all of them plainly expressed in the Scripture: Acts 6:1-3,5,6, "There arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. And the saying pleased the whole multitude: and they chose Stephen," etc., "whom they set before the apostles: and when they had prayed, they laid their hands on them." 1 Tim. 3:8-13, "Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless; the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus." These things are thus plain and express in the Scripture. But whereas many have grown weary of the observation of the institutions of the gospel, this office hath for a long time been lost amongst the most of Christians. By some the name is retained, but applied to another work, duty, and employment, than this to which it is peculiarly appropriated in the Scripture. Their proper and original work of taking care for the poor, they say, is provided for by others; and therefore that office being needless, another, unto another purpose, under the same name, is erected. Such are deacons that may read service, preach, and baptize, when they have license thereunto. But this choice, to reject an office of the appointment of Christ, under pretence of provision made for the duties of it another way, and the erecting of one not appointed by him, seems not equal. But whereas it is our duty in all things to have regard to the authority of Christ and his appointments in the gospel, if we claim the privilege of being called after his name, some think that if what he hath appointed may be colourably performed another way without respect unto his institutions, that is far the best; but omitting the practice of other men, the things that concern this office in the church are, as was said, clear in the Scripture.

First, The persons called unto it are to be of honest report, furnished with the gifts of the Holy Ghost, especially with wisdom, Acts 6:3, and those other endowments useful in the discharge of their duty mentioned, 1 Tim. 3:8-13.

Secondly, The way whereby they come to be made partakers of this office is by the choice or election of the church, Acts 6:2,3,5, whereupon they are solemnly to be set apart by prayer.

Thirdly, Their work or duty consists in a daily ministration unto the necessities of the poor saints, or members of the church, Acts 6:1,2.

Fourthly, To this end, that they may be enabled so to do, it is ordained that every first day [of the week] the members of the church do contribute, according as God enables them, of their substance for the supply of the wants of the poor, 1 Cor. 16:2; and also occasionally, as necessity shall require, or God move their hearts by his grace.

Fifthly, Hereunto is to be added whatever by the providence of God may be conferred upon the church for its outward advantage, with reference unto the end mentioned, Acts 4:34,35.

Sixthly, These supplies of the church being committed to the care and charge of the deacons, they are from thence to minister with diligence and wisdom unto the necessities of the poor; that so the needy may be supplied, that there may be none that lack, the rich may contribute of their riches according to the mind of Christ, and in obedience unto his command; that they which minister well in this office "may purchase to themselves a good degree and great boldness in the faith," and that in all the name of our Lord Jesus Christ may be glorified with praise and thanksgiving.

It belongs, therefore, unto persons called unto this office, --

First, To acquaint themselves with the outward condition of those that appear to be poor and needy in the church, whether by the addresses of such poor ones, who are bound to make known their wants, occasions, and necessities unto them, or by the information of others, or their own observation.

Secondly, To acquaint the elders and the church, as occasion requireth, with the necessities of the poor under their care, that those who are able may be stirred up by the elders to a free supply and contribution.

Thirdly, To dispose of what they are intrusted with faithfully, cheerfully, tenderly, without partiality or preferring one before another, for any outward respect whatever.

Fourthly, To keep and give an account unto the church, when called for, of what they have received, and how they have disposed of it; that so they may be known to have well discharged their office, -- that is, with care, wisdom, and tenderness, -- whereby they procure to themselves a good degree, with boldness in the faith, and the church is encouraged to intrust them farther with this sacrifice of their alms, which is so acceptable unto God.

Question 34: Wherein consists the general duty of the whole church, and every member thereof, in their proper station and condition?

Answer: In performing, doing, and keeping inviolate all the commands and institutions of Jesus Christ, walking unblamably and fruitfully in the world, holding forth the word of truth, and glorifying the Lord Christ in and by the profession of his name, and keeping his testimony unto the end.

Matt. 28:20; Acts 2:42; Phil. 2:15,16,4:8,9; 1 Thess. 3:8 1 Pet. 4:10- 14; 1 Tim. 3:15; Heb. 10:23.

Explication: Besides the general duties of Christianity incumbent on all believers or disciples of Christ, as such, there are sundry especial duties required of them as gathered into church-societies, upon the account of an especial trust committed unto them in that state and condition; for, --

First, The church being appointed as the seat and subject of all the institutions of Christ and ordinances of Gospel worship, it is its duty, -- that is, of the whole body, and every member in his proper place, -- to use all care, watchfulness, and diligence that all the commands of Christ be kept inviolate, and all his institutions observed according to his mind and will. Thus, those "added to the church," Acts 2:42, together with the whole church, "continued stedfastly" (which argues care, circumspection, and diligence) "in the apostles' doctrine and fellowship, and breaking of bread, and in prayers;" which principal duties are enumerated to express their respect towards all. This is their "standing fast in the Lord," which was a matter of such joy to the apostle when he found it in the Thessalonians, 1st epistle, 3:8, "For now we live, if ye stand fast in the Lord;" -- that order and steadfastness which he rejoiced over in the Colossians, "For though I be absent in the flesh, yet I am with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ," Col. 2:5. And where this duty is despised, men contenting themselves with what is done by others, there is a great neglect of that faithfulness in obedience which the church owes unto Jesus Christ.

Secondly, The glory of the Lord Christ, and the doctrine of the gospel, to be manifested in and by the power of a holy, exemplary conversation, is committed unto the church and all the members of it. This is one end wherefore the Lord Christ calls them out of the world, separates them to be a peculiar people unto himself, brings them forth unto a visible profession, and puts his name upon them, -- namely, that in their walking and conversation he may show forth the holiness of his doctrine, and power of his Spirit, grace, and example, to effect in them all holiness, godliness, righteousness, and honesty in the world. Hence are they earnestly exhorted unto these things: Phil. 4:8, "Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things;" and that to this end, that the doctrine of the gospel may be adorned, and Christ glorified in all things, Tit. 2:10. And those who fail herein are said to be "the enemies of the cross of Christ," Phil. 3:18, as hindering the progress of the doctrine thereof, by rendering it undesirable in their conversation. This also, therefore, even the duty of universal holiness, with an especial regard unto the honour of Christ and the gospel, which they are called and designed to testify and express in the world, is incumbent on the church, and every member of it, namely, as the apostle speaks, "that they may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation," among whom they are to "shine as lights in the world," Phil. 2:15.

Thirdly, The care of declaring and manifesting the truth is also committed unto them. Christ hath made the church to be the "pillar and ground of the truth," 1 Tim. 3:15; where the truth of the gospel is to be firmly seated, founded, fixed, established, and then lifted up in the ways of Christ's appointment, to be seen, discerned, and known by others. And as this is done principally in the preaching of the gospel by the elders of the church, and in their "contending for the faith once delivered unto the saints," Jude 3, so it is also the duty of the whole church to "hold forth the word of life," Phil. 2:16, by ministering of "the gifts that every man hath received," 1 Pet. 4:10, in the way of Christ's appointment. In these and the like instances doth our Lord Jesus Christ require of his church that they express in the world their subjection unto him and his authority; and that they abide therein unto the end against all opposition whatever.

The sinful neglect of churches in the discharge of their duty herein was one great means of that apostasy from the rule of the gospel which they generally of old fell into. When the members of them began to think that they had no advantage by their state and condition, but only the outward participation of some ordinances of worship, and no duty incumbent on them but only to attend and follow the motions and actings of their guides, the whole societies quickly became corrupt, and fit to be disposed of according to the carnal interest of those that had by their neglect and sin gotten dominion over them. And at all times, as the people were negligent in their duty, the leaders of them were apt to usurp undue authority. When the one sort will not do that which they ought, the other are ready to take upon them what they ought not. It is a circumspect performance of duty on all hands alone that will keep all sorts of persons in the church within those bounds and limits, and up to those rights and privileges, which Christ hath allotted and granted unto them. And herein alone doth the order, honour, and beauty of the church consist. Church-members, therefore, are to search and inquire after the particular duties which, as such, are incumbent on them; as also to consider what influence their special state and condition, as they are church-members, ought to have into all the duties of their obedience as they are Christians: for this privilege is granted unto them for their edification; that is, their furtherance in their whole course of walking before God. And if this be neglected, -- if they content themselves with a name to live in this or that church, to partake of the ordinances that are stated and solemnly administered only, -- that which would have been to their advantage may prove to be a snare and temptation unto them. What these especial duties are, in the particular instances of them, is of too large a consideration here to be insisted on. Besides, it is the great duty of the guides of the church to be inculcating of them into the minds of those committed to their charge; for the church's due performance of its duty is their honour, crown, and reward.

Question 35: Whence do you reckon prayer, which is a part of moral and natural worship, among the institutions of Christ in his church?

Answer: On many accounts; as, 1because the Lord Christ hath commanded his church to attend unto the worship of God therein; 2because he bestows on the ministers of the church gifts and ability of prayer for the benefit and edification thereof; 3he hath appointed that all his other ordinances should be administered with prayer, whereby it becomes a part of them; 4because himself ministers in the holy place, as the great high priest of his church, to present their prayers unto God at the throne of grace; 5because in all the prayers of the church there is an especial regard had unto himself and the whole work of his meditation.

1Luke 18:1,21:36; Rom. 12:12; 1 Tim. 2:1,2. 2Eph. 4:8,12,13; Rom. 8:15,16; Gal. 4:6. 3Acts 2:42; 1 Tim. 4:5. 4Rev. 8:3,4; Heb. 4:14- 16,6:20,10:19-22. 5John 14:13,15:16,16:23,26; Eph. 3:14,15.

Question 36: May not the church, in the solemn worship of God, and celebration of the ordinances of the gospel, make use of and content itself in the use of forms of prayer in an unknown tongue composed by others, and prescribed unto them?

Answer: So to do would be 1contrary to one principal end of prayer itself, which is, that believers may therein apply themselves to the throne of grace for spiritual supplies according to the present condition, wants, and exigencies of their souls; 2to the main end that the Lord Jesus Christ aimed at in supplying men with gifts for the discharge of the work of the ministry, tending to render the promise of sending the Holy Ghost, which is the immediate cause of the church's preservation and continuance, needless and useless. Moreover, 3it will render the discharge of the duty of ministers unto several precepts and exhortations of the gospel, for the use, stirring up, and exercise of their gifts, impossible; and 4thereby hinder the edification of the church, the great end of all ordinances and institutions.

1Rom. 8:26; Phil. 4:6; Heb. 4:16; 1 Pet. 4:7. 2Eph. 4:8,12,13. 31 Tim. 4:14; 2 Tim. 1:6,7; Col. 4:17; Matt. 25:14-17. 41 Cor. 12:7.

Question 37: Is the constant work of preaching the gospel by the elders of the church necessary?

Answer: It is so, both on the part of the elders or ministers themselves, of whom that duty is strictly required, and who principally therein labour and watch for the good of the flock, and on the part of the church, for the furtherance of their faith and obedience, by instruction, reproof, exhortation, and consolation.

Matt. 24:45-51; Rom. 12:7,8; 1 Cor. 9:17,18; Eph. 4:11-13; 1 Tim. 4:15,16,5:17; 2 Tim. 2:24,25,3:14-17,4:2.

Question 38: Who are the principal subjects of baptism?

Answer: Professing believers, if not baptized in their infancy, and their infant seed.

Matt. 28:19; Acts 2:38,39,16:33; 1 Cor. 1:16,7:14; Col. 2:12-14, with Gen. 17:10-12.

Question 39: Where and to whom is the ordinance of the Lord's supper to be administered?

Answer: In the church, or assembly of the congregation, to all the members of it, rightly prepared and duly assembled, or to such of them as are so assembled.

1 Cor. 11:20-22,28,29,33; Acts 2:46.