In these passages obedience to pastoral authority is clearly enjoined.
II.—Ought matters of discipline to be finally settled by the Elders in private, or in the presence of the church, and as the act of the whole body?
Ans. (1) Such matters are to be finally settled in the presence of the church. This appears from Matt. xviii. 17; 1 Cor. v. 4, 5; 2 Cor. ii. 6-8; 1 Tim. v. 20.
(2) Such matters are to be finally settled as the act of the whole body, Matt. xviii. 17, 18. In this passage the act of exclusion is spoken of as the act of the whole body. 1 Cor. v. 4, 5, v. 12, 13. In this passage Paul gives the direction, respecting the exercise of discipline, in such a way to render the whole body responsible: verse 7, "Purge out the old leaven that ye may be a new lump"; and verse 13, "Therefore put away from among yourselves that wicked person." From 2 Cor. ii. 6-8 we learn that the act of exclusion was not the act of the Elders only, but of the church: "Sufficient to such a man is this punishment [rather, public censure] which was inflicted of many." From verse 8 we learn that the act of restoration was to be a public act of the brethren: "Wherefore I beseech you that ye would confirm [rather, ratify by a public act] your love towards him."
As to the reception of brethren into fellowship, this is an act of simple obedience to the Lord, both on the part of the elders and the whole church. We are bound and privileged to receive all those who make a credible profession of faith in Christ, according to that Scripture, "Receive ye one another, as Christ also received us, to the glory of God." (Rom. xv. 7.)
III.—When should church acts (such as acts of reception, restoration, exclusion, etc.) be attended to?
Ans. It cannot be expressly proved from Scripture whether such acts were attended to at the meeting for the breaking of bread, or at any other meeting; therefore this is a point on which, if different churches differ, mutual forbearance ought to be exercised. The way in which such matters have hitherto been managed amongst us has been by the church coming together on a week-evening. Before we came to Bristol we had been accustomed to this mode, and, finding nothing in Scripture against it, we continued the practice. But, after prayer and more careful consideration of this point, it has appeared well to us that such acts should be attended to on the Lord's days, when the saints meet together for the breaking of bread. We have been induced to make this alteration by the following reasons:
(1) This latter mode prevents matters from being delayed. There not being a sufficiency of matter for a meeting on purpose every week, it has sometimes happened that what would better have been stated to the church at once has been kept back from the body for some weeks. Now, it is important that what concerns the whole church should be made known as soon as possible to those who are in fellowship, that they may act accordingly. Delay, moreover, seems inconsistent with the pilgrim-character of the people of God.
(2) More believers can be present on the Lord's days than can attend on week-evenings. The importance of this reason will appear from considering how everything which concerns the church should be known to as many as possible. For how can the saints pray for those who may have to be excluded,—how can they sympathize in cases of peculiar trial,—and how can they rejoice and give thanks on account of those who may be received or restored, unless they are made acquainted with the facts connected with such cases?
(3) A testimony is thus given that all who break bread are church members. By attending to church acts in the meeting for breaking of bread, we show that we make no difference between receiving into fellowship at the Lord's Supper, and into church membership, but that the individual who is admitted to the Lord's table is therewith also received to all the privileges, trials, and responsibilities of church membership.