From volume 5 of the works of Thomas Smyth (1808 – 1873), the following rules would help a lot of churches and Christians maintain the bond of peace. This advice is timely, even if it is around two hundred years old!
To remember that we are all subject ot failings and infirmities, of one kind or another
Matthew 7:1 – 5; Romans 2:21 – 23.
To bear with and not magnify each other’s infirmities.
To pray one for another in our social meetings, and particularly in private.
To avoid going from house to house, for the purpose of hearing news, and interfering with other people’s business.
Always to turn a deaf ear to any slanderous report, and to allow no charge be brought against any person until well founded and proved.
If a member be in fault, to tell him of it in private, before it is mentioned to others.
To watch against shyness of each other, and put the best construction on any action that has the appearance of opposition or resentment.
To observe the just rule of Solomon, that is, to leave off contention before it be meddled with.
A beautiful section from Living By God’s Promises:
That obedience is commanded is clear… On what basis does the apostle give such a command [from Romans 6:12 – 13, “Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments of unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness.”]?
Surely the apostle does not believe man is able in himself to obey, for he has already given over all men to sin (Rom. 3:9 – 20) and would not contradict that truth here. Neither does he believe that we are able in ourselves to obey, for the very point of Romans 6:1 – 11 is that just as our union with Christ’s death has freed us from sin’s dominion, so our union with Christ’s resurrection has freed us to obey. Therefore, our holiness cannot even be considered outside of Christ, in whom we enjoy it. Holiness, or obedience to God’s imperatives, is not something we enjoy because of Christ, but rather something we enjoy in and from Christ (Rom 6:11 – 12). Our acceptance before God is therefore *in* Him (Eph 1:6) and not *because of* Him. The latter viewpoint suggests that Christ brings us to a place of holiness by which we can stand before God on our own, while the former states that Christ, by redemption, so unites us to Himself as the beloved of God that we stand before God in Him… We obey the imperatives of the gospel because we enjoy the indicatives of the gospel.
One small quibble. Why distinguish between in Christ, as if it were opposed to because of Christ? Surely, Beeke et al do not mean to suggest that it is “because of” something else other than Christ. Often, “because of” can suggest the logical or causal ground, and I highly doubt Beeke thinks there can be any other ground than Christ our Lord. Further, I do not think “because of” can mean “[I] can stand before God on [my] own.” I’m perfectly happy with Beeke’s explanation (“The latter viewpoint…”), but I would have never thought to contrast in with because of.
Despite that quibble, there is so much beautiful, life-giving, truth summed up in just a few short verses! What I first learned in Owen, I see with such precise and clear wording here. Far too many Christians today have “found Jesus for forgiveness,” but then labor in their own power & person for obedience. They have not connected Gospel indicatives to the imperatives. I know what joy it has brought to my life, and the transformation He has wrought, to see myself laboring for the Lord in a power that is not my own, but His grace within (I Corinthians 15:10)! And this has come in union – abiding in, dwelling with, meditating on – with the risen Christ.