3. The scandal, confusion, and disorder of the churches, by neglect
upon just and equitable grounds, for the embracing of communion in some other churches. Motives are,— 1. The eminency and excellency of the ordinances enjoyed.
2. The danger of backsliding, and evidence of unsoundness in every degree thereof.
3. The scandal, confusion, and disorder of the churches, by neglect thereof.
RULE XII. In church affairs to make no difference of persons, but to condescend to the meanest persons and services for the use of the brethren.
James 2:1–6, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts? Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor," etc.
Matt. 20:26, 27, "It shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant."
Rom. 12:16, "Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your
own conceits."
John 13:12–16, "So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what
I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him."
EXPLICATION XII. Where the Lord hath not distinguished, neither ought we. In Jesus Christ there is neither rich nor poor, high nor low, but a new creature. Generally, "God hath chosen the poor of this world to confound the mighty."
Experience shows us that not many great, not many wise, not many mighty after the flesh, are partakers of the heavenly calling;—not that the gospel of Christ doth any way oppose or take away those many differences and distinctions among the sons of men, caused by power, authority, relation, enjoyment of earthly blessings, gifts, age, or any other eminency whatsoever, according to the institution and appointment of God, with all that respect, reverence, duty, obedience, and subjection due unto persons in those distinctions, much less pull up the ancient bounds of propriety and interest in earthly things; but only declares, that in things purely spiritual, these outward things, which for the most part happen alike unto all, are of no value or esteem. Men in the church are considered as saints, and not as great or rich. All are equal, all are naked, before God.
Free grace is the only distinguisher,—all being brethren in the same family, servants of the same Master, employed about the same work, acted by the same precious faith, enjoying the same purchased
privileges, expecting the same recompense of reward and eternal abode. Whence should any difference arise? Let, then, the greatest account it their greatest honour to perform the meanest necessary service to the meanest of the saints. A community in all spiritual advantages should give equality in spiritual affairs. Not he that is richest, not he that is poorest, but he that is humblest, is accepted before the Lord.
Motives hereunto are,—1. Christ's example; 2. Scripture precepts; 3.
God's not accepting persons; 4. Joint participation of the same common faith, hope, etc.; 5. The unprofitableness of all causes of outward differences in the things of God.
RULE XIII. If any be in distress, persecution, or affliction, the whole church is to be humbled, and to be earnest in prayer in their behalf.
Acts 12:5, 7, 12, "Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying,
Arise up quickly. And his chains fell off from his hands. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying."
Rom. 12:15, "Rejoice with them that do rejoice, and weep with them that weep."
1 Cor. 12:26, 27, "Whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular."
2 Thess. 3:1, 2, "Brethren, pray for us, that we may be delivered from unreasonable and wicked men."
EXPLICATION XIII. This duty being in general made out from, and included in, other former rules, we shall need to speak the less unto it, especially seeing that, upon consideration and supposition of our fellow-membership, it is no more than very nature requireth and calleth for. God delighteth as in the thankful praises, so in the fervent prayers of his churches; therefore, he variously calleth them, by several dispensations, to the performance of these duties. Now, this ofttimes, to spare the whole church, he doth by the afflictions of some one or other of the members thereof; knowing that that near relation which, by his institution and Spirit, is between them will make their distress common and their prayers closely combined.
Spiritual union is more noble and excellent than natural; and yet in this it were monstrous that either any member in particular, or the whole in general, should not both suffer with and care for the distress of every part and member. That member is rotten and to be cut off, for fear of infecting the body, which feels not the pains of its associates. If, then, any members of the church do lie under the immediate afflicting hand of God or the persecuting rage of man, it is the duty of every fellow-member, and of the church in general, to be sensible of it, and account themselves so sharers therein as to be instant with God by earnest supplication, and helpful to them by suitable assistance, that their spiritual concernment in that affliction may be apparent; and that because,—First, The will of God is thereby fulfilled. Secondly, The glory of the gospel is thereby exalted. Thirdly,
Preservation and deliverance to the whole church procured.
Fourthly, Conformity with Christ's sufferings in his saints attained.
Fifthly, An inestimable benefit of church-fellowship enjoyed, etc.
RULE XIV. Vigilant watchfulness over each other's conversation, attended with mutual admonition in case of disorderly walking, with rendering an account to the church if the party offending be not prevailed with.
Matt 18:15–17, "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church."
1 Thess. 5:14, "Now we exhort you, brethren, warn them that are unruly."
Heb. 3:12, 13, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin."
Heb. 10:24, 25, "Let us consider one another to provoke unto love and to good works: exhorting one another; and so much the more, as ye see the day approaching."
Heb. 12:13, 15, 16, "Make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright."
Lev. 19:17, "Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him."
2 Thess. 3:15, "Count him not as an enemy, but admonish him as a brother."
Rom. 15:14, "I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another."
James 5:19, 20, "Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins."
Prov. 29:1, "He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy."
EXPLICATION XIV. There is a threefold duty included in this rule, the main whereof, and here chiefly intended, is that of admonition; whereunto the first is previous and conducing; the latter in some cases consequent, and attending Christians' conversation. Whether you consider the glory of God and the gospel therein concerned, or the bonds of relation, with those mutual endearments wherein they stand engaged, and obligations that are upon them for the general good and spiritual edification one of another, this duty is of eminent necessity and usefulness. Not that we should curiously pry into one another's failings, much less maliciously search into doubtful unknown things, for the trouble or disparagement of our brethren, both which are contrary to that love which "thinketh no evil," but "hideth a multitude of sins;" but only, out of a sense of the glory of God, the honour of the gospel, and care of each other's souls, we are to observe their walking, that what is exemplary therein may be followed, what faileth may be directed, what is amiss may be reproved, that in all things God may be glorified and Christ exalted.
Now, admonition is twofold:—1. Authoritative, by the way of power; 2. Fraternal, by the way of love. The first, again, is twofold:—(1.)
Doctrinal, by the way of teaching; (2.) Disciplinary, which belongeth to the whole church. Of these we do not treat. The latter, also, is twofold:—hortatory, to encourage unto good; and monitory, to reprove that which is amiss. It is this last which is peculiarly aimed at and intended in the rule. This, then, we assert as the duty of every church member towards them with whom he walks in fellowship, to admonish any from the word whom he perceives not walking in any thing with a right foot, as becometh the gospel; thereby to recover his soul to the right way. That much caution and wisdom, tenderness and moderation, is required in the persons performing this duty, for want whereof it often degenerates from a peaceable remedy of evil into fuel for strife and debate, is granted. Let them, then, who are called to perform this duty diligently consider these things: 1. That in the whole action he transgress not that rule of charity which we have,
1 Cor. 13:7, Gal. 6:2. Let him have peace at home, by an assurance of constant labouring to cast out all beams and motes from his own eye,
Matt. 7:5. 3. Let him so perform it that it may evidently appear that he hath no other aim but the glory of God and the good of his brother reproved, all envy and rejoicing in evil being far away. 4. Let him be sure to draw his admonitions from the word, that the authority of God may appear therein, and without the word let him not presume to speak. 5. Let all circumstances attending time, place, persons, and the like, be duly weighed, that all provocation in the least manner may be fully avoided. 6. Let it be considered as an ordinance whereunto Christ hath an especial regard. 7. Let him carefully distinguish between personal injuries unto himself,—whose mention must have far more of forgiveness than reproof,—and other offences tending to public scandal. Lastly, Let self-examination concerning the same or the like miscarriage always accompany the brotherly admonition.