116[ Junius, Beza, Calvin, and Piscator.]
Quest. What persons have a right in the sight of God to be actual members of the Church of Christ?
Ans. Only regenerated and converted persons, such as are married to, and have put on Christ; such as are savingly and powerfully enlightened, quickened, and convinced of sin, righteousness, and judgment;118such as have chosen Christ for their Lord and Saviour, and resigned and made over themselves to him, and received him upon his own terms;119such only as are reconciled unto, and are in favor with God; as are justified by faith, sanctified by the Spirit, and set apart for holiness, and unto a living to God, and no more unto themselves:120such as are the beloved of God, called effectually to be saints, and have really and sincerely taken upon them the yoke of Christ Jesus, I say such persons, and only such, doth Jesus Christ account worthy of this privilege and dignity.121Although men do not certainly know those that are such, and by reason of their darkness and fallible judgments they may and do admit others into the Church, and unto her privileges, yet in truth these have no right unto them, and ought not to be there; for these spiritual holy things are for, and only for, spiritual and holy persons. Christ prepares men by his grace, word, and Spirit to make them fit materials, and then he calls them to join together and become a spiritual house, for his delight, service, and glory.[F] And therefore holy persons, and such only, ought to be full members of the Church of Christ.
This will appear by these following particulars:
1. Because God often declares his detestation and abhorrence of others being there, and manifests his indignation against them. As to the man that came to the marriage supper without the wedding-garment, Matt. xxii. 11-13; and the five foolish virgins, chap. xxv.; and the dreadful end of the tares, chap. xiii. 38-44, which were the hypocrites, that by the devil's instigation had crept into the Church. It is true that such were, and will be, in the best of churches, although their guides may do all they can to prevent it, because they cannot make an infallible judgment of persons' states; yet it is as certain these are usurpers and ought not to be there. For, although they are in God's providence permitted to creep in, yet we may be sure they are not there with his approbation:—they are not all Israel that are of Israel; for, saith God to all uncircumcised, What have you to do to take my covenant into your mouth, seeing you hate instruction and cast my words behind your back, (as all hypocrites do,) Ps. l. 16, 17. And Christ says, that such as will not have him to reign over him (and to be sure hypocrites will not) shall be destroyed, Luke xix. 27. Now, as hypocrites are most loathsome and abominable persons in the sight of God, as may be seen at large in Matt, xxiii. 13-35, they have no right unto the spiritual privileges of the Church of Christ, because, in the sight of God, the gospel Church should consist only of new creatures and real members of Jesus Christ.
II. That all church members ought to be sincere-hearted believers appears by the high titles which the Lord Jesus gives unto them in Scripture: they are described to be like the king's daughter, all glorious within. They are called saints, holy brethren, and beloved, elect, dear children of God, the spouse of Christ, a holy temple of God, lively stones, built up a spiritual house, a holy priesthood, and the Lord's sealed ones. Now such honorable titles belong not unto mere formal professors, but only unto the real members of Christ: not unto those that have a name only; but to such as are so indeed and in truth.
III. A third reason is taken from the ends of God in instituting and appointing churches. They are said to be built by the Spirit for God, i.e. for God to dwell and walk in them, to repose himself in them, as in his holy garden, house, and temple. They are designed for promoting his glory in the world, to distinguish his people from others; that they should be to the praise of his glorious grace, and be the living witnesses to his name, truths, and ways; that they should be the habitations of beauty and glory, of fame and renown in the world, and be the light thereof; and that with one heart and mouth they should glorify God. Believers are united into a church capacity for their spiritual profit and advantage, that God may there give them his love, and communicate his grace, truths, and counsels to them, as to his avowed household and family Christ walks there, and God the Father dwells there, and the Holy Spirit speaks to them in a special and frequent manner to distribute liberally of their love and fulness. They are formed and set up by Jesus Christ to be the only seats and subjects of his laws, ordinances, power, and authority, that they might receive, obey, and observe his laws, declare before the world their owning of him for their Lord, by their open and public profession of, and subjection unto him, as such; and that, by their regular and distinct following of him in their united church state, they might manifest to all men, that they are his subjects and disciples, that they have chosen him for their Lord and King, and his law for the rule of their faith and obedience; that they are not their own, but his; and that they have reposed themselves in him, as their happiness and eternal blessedness; that they are called out of the world and set apart by his grace for himself, to live unto him; and that they have taken upon themselves his holy yoke, and the observation of all his laws. God has united believers into churches, that by his Spirit and ministers he may feed and nourish them there as his flock, water them as his garden, support them as his house, and order and govern them as his family and household.
IV. The Church of Christ should consist of new creatures and sincere-hearted believers, because they only can and will answer and prosecute the foresaid, and such like holy ends of God, in and by his Church. They are fitted and framed, moulded and polished, by the Holy Ghost, for their growing up into a holy temple in the Lord; and so, by the constant and promised guidance and conduct of their living head Jesus Christ, with their spiritual qualifications, they are enabled to answer and perform the great ends of God, in erecting and building them up in a church state. But unregenerate persons cannot do this, because they are strangers in heart to Jesus Christ, and to the power of godliness; nor would they if they could, because they have not the saving knowledge of Christ in them, but are full of obstinacy against God.
V. Because all the laws, ordinances, and works of church members are holy, spiritual, and heavenly. They are such as the natural man understands not, and cannot discern what they are, because they are spiritual and holy; and therefore they that are not taught of God savingly to form a proper judgment of them, do think and judge of them carnally and vainly. But believers have them written in their hearts beforehand. Yet they have them not without book, I mean they have the same laws of Christ written in the books of their hearts which they find in the Bible, by which they are in some measure enabled to understand, receive, love, and rightly to obey, the laws and ordinances of Christ without. Their laws are holy and spiritual, and their works in a church state are so likewise. They have a holy God, who is a Spirit, to serve and worship; a spiritual Head to believe in and obey; holy and spiritual work to do; and therefore they need to be holy and spiritual persons, not only externally in profession, but also internally, in truth. Almost all the laws and ordinances of Christ are committed unto them, and God expects his principal and choicest worship from his Church; and these are all above and beyond the reach of carnal minds.
VI. The Church ought to be composed of believers and regenerated persons, because they are called to continue and stand fast in all storms and tempests; and to hold out unto the end, as being built upon the rock Jesus Christ. For whatever church is built upon the sand, and not upon the Lord Jesus, and by the authority of his word and Spirit, will not stand long, because it wants a foundation to bear up its weight. They must all be built upon the rock and chief corner-stone, the sure foundation that God hath laid. The Lord Jesus tells us, Matt. xvi. 18, that upon this rock (i.e. himself and the truths that Peter had confessed) will I build my Church, and the gates of hell shall not prevail against it. But it is certain that hypocrites are not built upon Christ by faith, but fix their vain hopes on a sandy foundation. Therefore, if their persons are not built upon Christ, their church state cannot; but upon the sand. Hence then it follows that only true believers are built on Christ, and so they are the only persons that Christ wishes to have built up into holy temples; because the churches that Christ builds shall be built upon himself, that they may stand impregnable against all opposition: and therefore they should only be composed of such as are united to him by faith, and have chosen him for their only rock and foundation, and not of such as do secretly reject him.
Quest. What qualifications should believers find in themselves for their own satisfaction, before they enter into full communion with the visible Church of Christ?
Ans. They should be able to answer the following questions in the affirmative.
I. Can you say indeed that you do seriously and heartily desire to see, and to be more deeply and powerfully convinced of your own vileness and sinfulness, of your own weakness and wretchedness, and of your wants and unworthiness? and that, in order to your deep and spiritual humiliation and self-debasing, that you may be more vile in your own eyes, and Jesus Christ and free grace more precious and excellent, more high and honorable, and more sweet and desirable, that your hearts may be melted into godly sorrow, and that you may be moved thereby to abhor yourselves, and to repent in dust and ashes? Job xlii. 5, 6.
II. Can you say that you do seriously and heartily desire and endeavor to believe in Christ, and to receive and accept of him in the gospel way, such as you find in Mark viii. 34; Luke xiv. 26-28, and elsewhere? Do you thus desire and choose to have him with his yoke and cross? Matt. xi. 28, 29. And do you so deny yourselves, and your sinful self, righteous self, worldly self, supposed able, powerful self, and every other carnal and spiritual self, that Christ only may be exalted, that you may be nothing in your justification and salvation, but that Jesus Christ and free grace may be all, and in all things? Col. iii. 11; Phil. iii. 7, 8. Do you desire, choose, and endeavor to have Christ on the hardest terms; and do you desire, that all may go for Christ's person, blood, and righteousness, his grace, love, life, and Spirit, for the pardon of your sins, and the justification of your persons, that you may be found in him, not having your own righteousness, but the righteousness of Christ by faith? Phil. iii. 9. And do you go and present yourselves as destitute condemned sinners to him, and to God the Father in and by him, that you may be clothed with the righteousness of Christ, and that God may pardon, justify, and accept you for his sake only?
III. Do you seriously and heartily desire and choose to have Christ Jesus for your Lord and Ruler too, Col. ii. 6; that he may rule in you, and over you, and that your lusts and yourselves, your interests, and your all, may be subject unto him, and be wholly at his command and disposal continually? Is Christ the Lord as acceptable to you as Christ Jesus the Saviour? and are you willing to obey him, and to be subject to his authority and dominion, as well as to be saved by him? Would you have him to destroy your lusts, to make an end of sin, and to bring all under his obedience?
IV. Do you seriously and heartily desire and endeavor never to sin more; but to walk with God unto all well-pleasing continually? Col. i. 10. And do you pray earnestly that God would work in you that which is well-pleasing in his sight, Heb. xiii. 21, that you may in all your ways honor and glorify him, as the end of your living in this world? 2 Cor. v. 15. Would you indeed live to the praise of his glorious grace, be an ornament unto his name and gospel, and be fruitful in every good word and work? Are these things the scope, aim, and intent of your hearts and souls (in some good measure and degree) daily, in duties and ordinances, and at other times?
V. Do you seriously and heartily choose and desire communion with Christ, and in truth endeavor to obtain and keep it? Do you so seek for it in the way of gospel obedience, and in observing your duty in keeping Christ's commandments? And do you prefer it to all earthly, carnal things? Do your hearts breathe and pant after it, and are you willing to deny self, and all self-interests to get it? Are you glad when you find it, and sad when by your own carelessness you lose it? Doth it when obtained quicken your love to and zeal for Christ? Doth it warm your hearts, and cause them for a time to run your race in gospel obedience cheerfully? Doth it lead you unto, and cause your hearts to centre in Christ? and doth it oblige and bind them faster unto him and stir you up to thankfulness?
VI. Do you sincerely and heartily desire, seriously choose, and earnestly endeavor, to be filled with gospel sincerity towards God and man, and would you rather be true-hearted towards God than seem to be so towards man? Would you much rather have the praise of God, and be approved of by him, than the praise of men, and be extolled by them? Is it the great thing you aim at, in your profession and practice, to attain sincerity and uprightness in heart? Is all hypocrisy hateful and abominable unto you? Are you afraid of it, and do you watch and strive against it, as against an enemy to God and your own souls, and are you grieved indeed when you find it in you?
VII. Do you desire and choose Jesus Christ for the great object of your love, delight, and joy? and do you find him to be so in some measure? Do you desire and endeavor to make him the object of your warmest affections, and to love him sincerely, heartily, spiritually, fervently, and constantly; and do you express your love to him by keeping his commandments? Are you grieved in spirit, because you can love him no more? and do you earnestly pray unto him to shed abroad his love into your hearts by the Holy Ghost, that you may love him as ye ought? Rom. v. 5. Doth his love and loveliness attract your hearts to him, and cause you to yield the obedience of faith to his holy laws?
VIII. Is it the desire, choice, and endeavor of your souls to have all sins purged out of them, and to have them filled with Christ's grace, truth, and holiness; and do you hate your sin, watch and fight against it, and endeavor to keep it under? Do you indeed aim at, desire, labor, and strive, to be holy in heart and life, and conformable unto Jesus Christ in all things possible? Are your lusts your heaviest burdens and your greatest afflictions, and do you intend and endeavor their utter ruin and destruction? Will no degree of grace satisfy you until you be perfect to the utmost as Christ is? Are you so much concerned for Christ's honor, and your soul's holiness and happiness, that you dare not knowingly sin against them for a world; or do, in word or deed, by omission or commission, that which may dishonor, grieve, or wound them? Are these things so indeed?
IX. Have you a measure of spiritual knowledge and discerning of spiritual things? Do you understand the nature and concerns of the house of God, and the work and duties, the privileges and enjoyments thereof, and what you have to do there; together with the ends of God in instituting and erecting gospel churches?
X. Do you intend and resolve, in the light, life, and power of Christ, to seek for, and endeavor unfeignedly to obtain, and prosecute the ends of church fellowship, when you shall he accepted among them? and do you desire and aim at the holy ends appointed by God in desiring communion with them? as, 1. To enjoy God and communion with him in all his ordinances. 2. To worship God there in spirit and truth, and to give him your homage and service in his house. 3. To show your subjection and obedience to him, and to make a public and open profession of him, and of his truths before men. 4. To receive of his grace, to enrich your souls with his fulness, and to be sealed by his Spirit unto the day of your redemption. 5. That you may walk orderly and beautifully, and shine as lights in the Church, and in the world, before saints and sinners. 6. That you may be established in the truth, live under the watch and care of Christ's ministers, and of fellow-members; that by their inspection and faithful dealings with you you may be kept, or brought back from sin to God, by their wise reproofs and holy instructions. 7. That you may yield up yourselves in holy obedience to Christ, and do all things whatsoever he commands you, that you may have the right use and enjoyment of all your purchased privileges, and be secured against the gates of hell. Are these and such like ends in your hearts and minds, in your walk and in church fellowship, and can you find the forementioned signs of grace in you in some suitable measure, though not so clearly and fully as you would wish? Then I may venture to assure you, that you are qualified for being actual members of the Church of Christ, that you are called and invited into his house, and that you are indispensably bound to answer to the call of God, and to enter into his holy temple.
I say that church privileges are yours, the doors of God's house stand open for you, Christ stands at the door and waits for you, he invites you to come in and to sit down at his table, and you shall be most freely and heartily welcome to your Lord, and to his people.
Quest. What are those qualifications, which the rulers of a church, for their own satisfaction, should look for, and find in such persons, as they admit into full communion with the Church of Christ?
Ans. It is certain that all that profess the name of Christ and his ways, ought not, and may not be admitted into the Lord's holy temple, because many, if not the most of them, are very ignorant of Christ and his ways, and notoriously scandalous in their lives, as sad and woful experience shows. If church rulers should admit known hypocrites, they betray their trust, and defile Christ's holy temple, by taking in such persons as they know, or ought to know, he would not have there: and that they ought to try and prove persons, that they may know their fitness, before they admit them in, is clear in Acts ix. 26, 27, and because Christ hath committed the keys of his house to take in and exclude according to his will and appointment.
As to satisfying qualifications in persons desiring admission into the church, when they appear to be real sound-hearted believers, according to the judgment of charity, by the rules of the word, the church ought to receive them in the Lord.
I. If they can satisfy the church, by giving Scripture evidence of their regeneration, conversion, repentance, and faith in Christ; of their knowledge of Christ, his laws and ordinances; of their lost and perishing state by reason of sin, and of their sincere desires and resolutions to become the Lord's, and to walk with him unto all well-pleasing in all his ways.
II. If they are sound in the faith of the gospel; I mean in the chief and principal doctrines thereof, although they may be ignorant of, or mistaken in matters of less importance. If they have some distinct knowledge and faith concerning these, and other such truths and matters contained in the word of God; as of the state and condition in which man was at first created; how he lost that holy and blessed estate, and the misery into which he brought himself and all his posterity thereby. Concerning themselves, that they are by nature children of wrath, dead in trespasses and sins, and condemned to eternal death; that they are enemies to, and at enmity with, God; that they have neither will nor power by nature to will and to do that which they ought, and which is well-pleasing to God; that they have forsaken God, and are under the curse of the law; and that they are the children, subjects, and servants of the devil, the world, and their own lusts; that God left not all men in this lost state and condition, but provided an all-sufficient remedy, namely, Jesus Christ, and that by an everlasting covenant, entered into with him, in the behalf of men, before the foundation of the world, Tit. i. 2; 2 Tim. i. 9; Prov. viii.: and that, in pursuance thereof, he elected and gave some to Christ, that he might save them out of his mere grace and love. John vi. 37, 40:—That God the Father gave and sent his Son, the second person of the Trinity, to mediate peace between God and man, and to reconcile them to God, by his active and passive obedience;—that Jesus Christ gave himself, and became a propitiation for their sins;—that he assumed our nature into a personal union with himself, whereby there are two natures in one person, by which he was made capable of his mediatorship;—that he, being God and man in one person, took upon himself our guilt and punishment, obeyed the whole law of God, that men had broke, and did always the things that pleased God;—that, when he had finished his active obedience, he became obedient unto the death of the cross, to the wrath of God, and to the curse of the law, Gal. iii. 13; Phil. ii. 8;—that he really died and was buried, lay in the grave, and rose again the third day; and after forty days he ascended into heaven, and sat down at the right hand of God; and that he will come again to judge the quick and the dead;—that he is king, priest, and prophet; a king to give laws unto men, and to command their obedience to him, to rule and govern his subjects, and to reward the obedient, and to punish the disobedient;—that all power in heaven and earth is committed unto him; and that he is coequally and coeternally God with the Father and Holy Spirit;—that as a High Priest he died and made atonement for the sins of his people, and sits in heaven to make intercession, and to appear in the presence of God for them, Heb. vii. 25, and ix. 24;—that there are three persons in the Godhead, yet but one God;—that the Holy Ghost is eternally God, was sent into the world, and came from the Father and Son, for the elect's sake;—that it is he that regenerates persons, works effectually in their hearts, applies Jesus Christ and all his benefits to men, and savingly convinces his elect of sin, righteousness, and judgment. That all that rightly believe in Christ shall be saved, but those that believe not shall be damned; and that all that believe in him must be careful to perform good works. That believers are made righteous, through the righteousness of Jesus Christ, and that they have none of their own to commend them unto God. That God hath made Jesus Christ unto his chosen, wisdom, righteousness, sanctification, and redemption; and that they are made the righteousness of God in him. That God imputed their sins to Christ, and imputes the blood and righteousness of Christ to them; and that they are justified thereby, and not by inherent holiness and righteousness. That God loves, pardons, justifies, and saves menfreely, without any respect unto their good works, as any cause thereof; but that all the moving cause (without himself) is Jesus Christ in his mediation. That the ground and reason of their obedience, in performing good works, is the revealed will and pleasure of Christ commanding them, and the ends of them are to express their thankfulness to God for his grace and love, to please and honor him, to meet with God, and to enjoy communion with him, to receive of his grace and the good of many promises; to shine as lights in the world, and to be useful unto men; to declare whose and what they are, and to lay up a reward in another world; to keep their lusts under, and their graces in use and exercise; and to manifest their respect and subjection to Jesus Christ, his authority, and law. That the law, for the matter of it, as in the hand of Christ, is the rule of all obedience; and that all are bound to yield subjection to it. That there shall be a resurrection of the just and unjust. That regeneration is absolutely necessary to salvation, and that without it none can enter into the kingdom of heaven. That the Scriptures of the Old and New Testaments contain, and exhibit unto men, the whole revealed will of God, and are sufficient to make the man of God perfect, thoroughly furnished unto every good work; and that whatsoever they are to believe and do is contained therein; and that it is the ground of their faith, hope, and practice. That Jesus Christ hath instituted and appointed many ordinances of worship, for his own glory and his people's good, and that all are bound to observe and to wait on God in them. That all persons are indispensably bound to mind, and carefully to observe the principal manner and end of all their duties, and to see that they be right, holy, and spiritual indeed, and not to please themselves with the matter of them alone. That no man can serve God, or do any work acceptable unto him, until he be regenerated, and brought into a state of grace.
These are some of the matters of faith that they should in some measure be acquainted with and believe, that are admitted into full communion with the Church of Christ. And these and other truths must not be known and believed in a general, notional, light, and speculative manner; but heartily, powerfully, and particularly: not for others, but for themselves; otherwise their faith and knowledge will no way profit their souls to salvation.
III. They must be qualified also with a blameless conversation. Their conversation must be as becometh the gospel, otherwise they are not meet for communion with the gospel church. Carnal walking will not suit spiritual temples: for they will greatly pollute and defile them, and stain and obscure their beauty and glory. Therefore they must not be brawlers and contentious persons, covetous and worldly-minded, vain and frothy. They must not be froward and peevish, nor defraud others of their right. Nor must they neglect the worship of God in their families, nor be careless in governing and educating them in good manners, and in the things of God. They must not be such as are known to omit the duties and ordinances of religion in their proper seasons, or to have vicious families through their neglect: nor to have any other kind of conversation hateful to God and to his people. And therefore, whatever their profession be, they may not be admitted into the Church of God, until they have repented of these, or any other scandal in their life and conduct.
IV. They ought to be such as have chosen the Lord Jesus Christ for their king and head, and dedicated and devoted themselves to him, to live in him and for him: such as have singled him out, and set him apart, (as it were,) to be the object of their love, trust, and delight, of their service and obedience. They must have chosen and closed with him upon his own terms, (i.e.freely,) renouncing and rejecting all their own righteousness, worthiness, interest, and sufficiency, and choosing and appropriating him to themselves, for their righteousness, worthiness, portion, and sufficiency, under a sight and conviction of their own emptiness and deformity; and with a heart-satisfied persuasion of the loveliness and fulness of Christ.
V. All this must be done seriously, humbly, and heartily, so far as men can judge. If persons declare their knowledge of God and faith in Christ in such a manner, and apparently by such a spirit as evidences some sense and feeling of what they do declare, church rulers may be much helped in forming a right judgment of them, that they are fitted by God for church-membership. If they do seriously profess, that what they do is in obedience to the will, and, as they judge, to the call of Christ as their indispensable duty;—that they join in church fellowship to meet with and enjoy God, to receive out of his fulness to enable them to perform all duties, and to conform their hearts and lives in his will to all things;—such persons may undoubtedly be accounted worthy members, and admitted as such.
Quest. What are the duties of church members towards one another?
Ans. I. The greatest is love; love and spiritual affections are the holy cords which tie the hearts, souls, and judgments of believers together. This is that which, together with the fear of God, makes them avoid all things that may give just offence or grief to one another, and that which provokes them to follow after the things that make for peace and edification. Love is the bond of peace. It is that which, together with divine light and truth, causes church members to draw together as in one yoke, and unanimously as with one heart and soul to design, aim at, and carry on mutual and common good in the church. Without this they cannot, they will not cement, nor long abide and live together as a church, in peace and unity, nor promote any good work among themselves. Without heart-uniting love they will receive and entertain jealousies and suspicions one of another, and put the worst construction on whatever is said or done; and they cannot walk together comfortably and profitably when these are entertained. Therefore it is absolutely necessary for all church members to be firmly united in cordial love and charity, which is the bond of perfectness to and in all other duties. God highly commends and strictly commands this love one to another, and puts it into the heart of his peculiar people, that they may do what he commands.
1. God highly commends it wherever he finds it in act and exercise; 1 Thess. iv. 10, "and indeed," says he, "ye do it towards all the brethren." To this duty, and to manifest his high approbation of it, God hath promised a great reward, Heb. vi. 10.
2. God commands it and vehemently exhorts to it often in the gospel. Oh how importunately did the Lord Jesus enjoin it, and frequently press it on his disciples when he was on earth! John xiii. 34, "A new commandment give I unto you." What is that new commandment? Why, "That ye love one another, as I have loved you, that ye also love one another." And in John xv. 12, 17, "This is my commandment, that ye love one another, as I have loved you;" i.e. Take the pattern of my love to you for your pattern in loving one another. I have loved and will love you—1. Withgreatlove, John xv. 13: so do you likewise. 2. My love to you isfree, without any desert in you: let yours be free, without carnal respects one to another also. 3. My love to you isreal, hearty, andunfeigned: so let yours be one to another, 1 Pet. i. 22. 4. My love to you is an exceedingfruitful love. I loved you so, as to labor, toil, sweat, and die for you: so must you love one another with a fruitful, profiting love. 5. My love to you is apitying, sparing, and forgiving love; a forbearing and tender-hearted love: so must you be to one another, Col. iii. 12, 13. 6. I love you with awarm and fervent love: so do you love one another. 7. I love with aholy, spiritual love, as new men who have my image stamped on, and my holy nature in you, and as you are made perfect by the comeliness and beauty I have put on you: so do you love one another, because you are a lovely and holy people unto me. 8. I love you with aconstant and unchangeable love; notwithstanding of all your weaknesses, yea, unkindness too, and unworthy walkings before me: thus you are bound to love one another.
O that church members and all other Christians would seriously, sincerely, diligently, and constantly mind and practise this grand and indispensable duty to one another, in all their ways and actions, and not lay it aside as a little, useless, or indifferent matter, which they may neglect at their own will and pleasure.
2. As we are indispensably bound to love one another; so we are as absolutely and perfectly bound to walk in a loving and encouraging manner towards one another. Our behavior ought to be such in all things, as to invite all to love us, as holy, humble, and blameless saints, and brethren in Christ. The Lord Jesus expects church members to walk lovingly towards one another, as well as to love one another. They ought, therefore, as much as possible, to provoke and encourage each other, and to remove out of the way of love all such stumbling-blocks as may any way hinder it, as we cannot love a sour, peevish, contentious, and cross-grained professor, with as much complacency as a meek, quiet, humble, affable, and courteous one.
3. Christ hath charged and strictly commanded all church members to live in peace: to be at peace among themselves; to follow peace with all men, and as much as in them lieth to live peaceably with all men. O how often, and with what vehemency doth the Holy Ghost press and enjoin this duty, especially among church members, in the Holy Scriptures! See Psal. xxxiv. 14; 1 Pet. iii. 11; Rom xiv. 19; 2 Cor. xiii. 11; 1 Thess. v. 13; Heb. xii. 14; Eph. v. 3. The apostle Paul earnestly warns church members against all debates, strifes, and contentions one with another, especially in their church meetings, Phil. ii. 3. David tells us, that it is a most pleasant and lovely thing for brethren to dwell together in unity, Psal. cxxxiii. 1, 2. Then how much more pleasant and lovely is it for spiritual brethren to love and worship God in this manner together Christ came into the world and lived here a peace-maker, and pronounces them blessed that are so, Matt. v. 9. He is a lover of peace and concord, especially in his Church; but he is an implacable hater of strife and discord, and will not endure it therein: much less will he wink at such as are the first sowers of these seeds. The truth is, strivers and disputers in a church are the devil's agents, do a great deal of mischief to it, and are real plagues in it. They greatly hinder edification, and spoil the order, beauty, and harmony there: they are the proud, self-conceited men, who are vainly puffed up with high thoughts of themselves, and their own abilities, because they have got some speculative knowledge into their heads, with a volubility of speech, while they are destitute of spiritual wisdom and humility in their hearts; and therefore they conceive that they are wiser than the church, and more able to manage and order church affairs than their rulers. Their pride and self-conceit make them slight and contemn their teachers, and rise up in a rebellious contention with, and opposition unto them; as the prophet complains, Hos. iv. 4,This people are they that strive with the priests. Take heed then of strife and contention, and follow peace one with another, especially in your assembling together about the work of the church. Endeavor to get humble hearts, and then you will not be contentious, but quiet and peaceable.
4. Church members ought to sympathize with, and to help to bear one another's burdens as need requires, Rom. xii. 15, 16; Gal. vi. 2. They ought to make their brethren's crosses, losses, temptations, and afflictions their own. And, when they need the helping hand of fellow-members to support or lift them up, when fallen, they must give it to them freely, readily, and cheerfully, and not turn a deaf ear to, nor hide their eyes from, them and their cries. And, if they are cruel to, or careless of, one another in affliction, our Lord Jesus will require it at their hands, and lake it as done to himself. Therefore, seeing it is the will of God, and our indispensable duty to one another, who are members of the church, let us put on bowels of mercies and kindness, Col. iii. 12, and be tender-hearted, pitiful, and courteous to each other, Eph. iv. 32; 1 Pet. iii. 8.
5. Church members ought to exhort and comfort one another, for so is the will of God concerning them. This is not only their teacher's duty and work, but theirs also to each other, Heb. x. 24, 25; Heb. iii. 13; 1 Thess. v. 14. Christians stand in continual need of one another's exhortations and consolations; and if they manage this work well they may be very useful and profitable to one another, and may help to awaken, quicken, and provoke one another, to the love and practice of holiness.
6. It is the will of the Lord Jesus Christ, the Church's head, that her members should be each other's keepers; that they should watch over one another, and admonish and reprove one another, as need requires. It is not meant, that they should pry into one another's secrets, or be busybodies in other men's matters, but that they should watch over one another's life and conversation, that if they do well they may be encouraged; if ill, that they may, by counsel, reproof, instruction, and exhortation, be brought to a real sight and sense of their misconduct, and to unfeigned repentance. By which good work, you will do them, the church, yea, Christ himself, good and acceptable service. Church members should carefully observe, if all do keep close to their duty in the church, or are remiss and negligent;—if they conduct themselves in a holy, righteous, and sober way; or if, on the contrary, they are frothy, vain, proud, extravagant, unjust, idle, careless, or any way scandalous. They should strictly observe if there be any tattlers, backbiters, or sowers of discord; or such as speak contemptibly of their brethren, especially of their elders, (ruling or preaching,) and of their administrations: as also, if there be any such as combine together, and make parties in the church, or endeavor to obstruct any good work which their elders are carrying on, for promoting the glory of Christ and the good of his people, and deal with them accordingly. They ought carefully to observe if any be fallen under sin or temptation in any case, and presently to set their hands to help, to relieve, and to restore them, Rev. vi. 1. They must watch, and endeavor to gain a sinning member, 1. By their private admonition, in case the offence be private; and if that will not do, to take one or two more to see what effect that will have. 2. But if that will not answer the end, then they are bound to bring it to the church representative, that they may deal with the offending brother, and proceed against him as commanded: This is another great and indispensable duty required of church members, that they be not partakers of other men's sins.
7. Church members ought to forbear and forgive one another; for this is another commanded duty, Eph. iv. 2, 32; Col. iii. 13. When a brother offends or does another any injury, the offended brother should tell him of it, examine the matter and search out the circumstances of it, and see whether he did it unadvisedly, through weakness or ignorance; or whether he did it wilfully and knowingly. If upon an impartial search he is found to have wronged his brother through ignorance or weakness, he must judge charitably of him, and not be harsh and severe towards him, in his carriage or censure. But if it clearly appear, upon impartial inquiry, that he did the injury knowingly and wilfully, then the offended brother must deal with him as a wilful transgressor. He must lay his sin before him, and show him what laws he hath transgressed; what evil he hath done him, what wrong to his own soul, and what offence he hath done to Christ, by breaking his holy laws. He must admonish him again and again of his sin, and reprove him, but not too severely, until he find him obstinate and stubborn. And if God convince him of his sin, and give him repentance unto life, he must readily forgive him. And, if he be once truly convinced of, and humbled for, his sin, he will most fully confess it to his brother, as well as to God, and endeavor to make him amends, and give him all possible satisfaction for the injury he hath done him, most freely and willingly: for it is a certain sign that a person is not powerfully and savingly convinced of, and humbled for, his sin, while he bears off, and must be sought after to make satisfaction to such as he hath wronged; because were his heart really melted into the will of God, he could not be quiet, until he have given all possible satisfaction to his brother whom he has injured, Luke xix. 8. But in case he remain obstinate, and will not hearken to reproof, then the offended brother should take one or two more and deal with him; and if that will not do, he ought to bring it to the church representative, i.e. the elders of the church, that they may see what they can do with him. But if they cannot prevail on him to repent and to make satisfaction, then he ought to be cast out of the communion of the church, Matt, xviii. 17.
8. It is the indispensable duty of church members to hearken to and receive instruction, admonition, and reproof from one another. For if some are indispensably bound at certain times to give them, surely others who need them are as much bound to receive them, Prov. viii. 33, x. 17, and xxix. 1. These are bound to hearken to their brethren's reproofs, counsels, and admonitions, with all humility, patience, and freedom of spirit, with all love, meekness, and thankfulness to God, and to the givers of them: for they are great mercies to such as need them, and they are their real and profitable friends, who seek their good, and endeavor to prevent their destruction. Let it therefore never be said justly of any of you that are church members, that you were reproved and admonished of any known sin by a brother, and that you refused and slighted their counsel or reproof, justified yourselves in your sins, and were displeased with or angry at such as admonished you, and did their indispensable duty to you, under your sin, for your salvation.
9. Church members ought to pray for one another, and that with a real love, fervency, and importunity, as they do for themselves, James v. 16. O with what serious minds and strong affections should all church members pray for one another! They should be much in building up one another, and praying in the Holy Ghost one for another, Jude 20. They should carry one another in their hearts at the throne of grace, especially such as are under affliction, the whole Church in general, and her teachers in particular, Heb. xiii. 18, and wrestle with God for them; for they have the spirit of prayer given them, and audience and interest in heaven, for others, as well as for themselves.
10. Church members should often meet together for prayer and holy conversation, by two or three or more, as they may have opportunity. This was wont to be the commendable practice of our forefathers, when Christ, duty, heaven, and religion lay warmer on their hearts than now they do; and this is still the practice of some, that are now alive. God hath promised his glorious teaching, and his warming, strengthening, sanctifying, and comforting presence to such as do so, Matt, xviii. 20. Church members find time enough to visit one another, and meet together to tell some idle stories, to tattle about other men's matters, which do not concern them, and perhaps tobackbitesome of their brethren, and to prejudice the minds of persons against their teachers and their work, if they do not please them. And will not such meetings have bitterness in the end? Is it not great iniquity for Christians to tempt one another to sin, and to wrong their own souls, by misspending that precious time which they might have employed in the service of God, and one another's spiritual profit. Men and women were wont to discourse often of the things of God and their experiences one to another, Mal. iii. 16. But, alas! few persons are now to be found, who can find time and inclination for such an exercise. And the reason seems to be, that most are great strangers to God and to themselves, and are so much intoxicated with the things of this world, that they will not attend with any pleasure unto the spiritual duties of religion.
11. Church members ought to encourage one another by their example, to attend regularly on the public ordinances of God's worship in his church. Whenever the church meets for the celebration of the worship of God, all her members are bound to meet together at the appointed time, except in extraordinary cases; otherwise good order cannot be kept, and the public duties performed, for the glory of God, and the edification of the church. By church members wilfully or carelessly absenting themselves at the time of meeting, they give an evil example to others, tempt them to do the like, and cast a stumbling-block in the way of their duty, Heb. x. 25.
12. Church members must be charitable to the poor that are among them, and freely contribute to them according to their ability andtheirnecessity. They are indispensably bound to impart their help and assistance to the poor, and to give them a little of their estates. It is a debt which they owe to God, and a duty to them. They will comfort them thereby; but they will much more profit themselves than them. It is a more blessed thing to give than to receive. Wealthy persons are stewards for the poor, and a part of what God hath given those was designed for these, 1 Pet. iv. 10, and therefore, says God, Deut. xv. 7, 8, "Thou shalt not shut thine hand from thy poor brother, but shalt open it wide unto him." The rich must not only give to keep the poor alive in misery, but make comfortable provisions for them, that they may have enough to keep them from the temptations of poverty and pressing wants, and to fit them for, and encourage them in, their work and duty, to God and man.
13. Church members ought carefully, watchfully, diligently, and conscientiously to beware of and avoid whatever may give any just offence or scandal to one another. For we are charged to "give none offence neither to Jew nor Gentile, nor to the Church of God," 1 Cor. x. 32. And our Saviour tells us, that "wo to them by whom the offence cometh," Matt, xviii. 7.
You must take heed of such evils as the following, and avoid them, because they all carry scandal in their nature to your own and others' souls: as, 1. Proud, disdainful, and haughty words conduct, and conversation; for these are grievous and provoking evils, which will justly offend all the observers of them. 2. Sullen, sour, and churlish language and behavior, which is offensive unto all sorts of persons; for this is an evil altogether unbecoming the followers of Jesus Christ. 3. A cross, captious, and contradictive spirit and conduct, delighting in opposition to the judgment of the church and her rulers. This is very scandalous to the brethren, and very reproachful unto themselves. 4. Speaking evil of one another behind their backs; backbiting or publishing their real or supposed evils, before they have been spoken to in secret. 5. Speaking lightly or contemptibly of one another, either to themselves or to others in their absence, as few men can bear patiently to be despised by the slighting carriages of their brethren. 6. Vain, foolish, and frothy discourses, which are very offensive to gracious saints. 7. Earthly-mindedness and greedy pursuits after worldly things; for as these are offensive to God, and hurtful to the soul, so they are offensive to saints. 8. Strife and contention among brethren, and grudging or envying one another's prosperity; as these produce many evil and wicked fruits, and cast blame upon the providence of God, who bestows his mercies as he will. 9. Defrauding and breaking promises. Contracting debts and unduly delaying or refusing to pay them, and disappointing men of their just expectations in virtue of promises made to them. Those also are scandalous, and cause the name of God to be evil spoken of. 10. Entering into a marriage relation with such as are apparently in an unbelieving, carnal, and unconverted state and condition; for this also is very offensive to holy serious men, although many make very light of it. 11. Idleness and slothfulness in your external calling, neglecting to provide for your own house, as that will prove a scandalous sin to others and to yourselves too. 12. Taking up a report rashly against one another of a scandalous nature, giving ear unto tattlers, and busybodies; or being busybodies in other men's matters yourselves, as this will give great offence.