S. Our Church Covenant and Obligations

OUR CHURCH COVENANT OBLIGATIONS

On Sunday, August 18, Dr. Carroll preached a remarkable sermon on “Little Christians.” Evidently he was aiming at something. He closed by calling a meeting of the deacons and other prominent members. There was a solemn meeting of these leaders on Tuesday. It was followed by a printed, private letter addressed to hundreds of the members. On Saturday there appeared in the city secular papers the following pastoral circular: “Dear Brethren: By order of the church our morning services Sunday, August 25, will be devoted exclusively to a consideration of our covenant obligations. These vows are set forth in the printed manual furnished free on application to any church member. “It is intended that this shall be a family meeting strictly, and hence, at this one service, none but actual members of our church are invited or expected to be present. This invitation is so restricted, however, from no desire or necessity for secrecy. Baptist churches have no secrets. It is not even a meeting for business or discipline. The whole object is stated fairly in the first sentence of this notice. “We desire to make plain to each other and impress suitably on our own hearts what joining the church obligates and how the blessings of church connection depend upon fidelity to these obligations. A sad experience demonstrates that many assume these obligations lightly and esteem them slightly. It is purposed therefore by this meeting to make us all realize the solemnity of uniting with the church, to emphasize both the sanctity and paramount nature of its vows, and to convince all of the great evil of disregarding or despising any religious duty. To this end every member is urged to be present to make sacrifices therefor if necessary indeed, to allow nothing but providential hindrance to prevent attendance. “Very truly your servant, “B. H. CARROLL, Pastor.” Of course, this awakened wide-spread interest. It was the first time that sinners were invited not to come. And of course when the pastor writes that way the church members respond. At 11:00 a.m. the house was full-yes, full of church members. The pastor came down out of the pulpit to get nearer his people. The exercises were profoundly impressive, especially to some who had never witnessed a covenant meeting. After reading Romans 12:1-5; 1 Corinthians 12:12-27; Ephesians 4:16; 1 Timothy 3:14-15, the pastor led in a most earnest and touching prayer. Then came the old-fashioned song, “I Love Thy Kingdom, Lord.” The pastor now rose and said: Brethren, my published circular fully explains the object of this meeting. I need not repeat its statements. We are but following an old-time Baptist custom. We meet to reconsider our covenant vows. To impress them more deeply on our hearts. To renew them today before God and to perform them. It is my part of this day’s program to expound the covenant of this church. This exposition should take the simplest form. And hence I now invite your attention to A CATECHISM ON THE COVENANT OF THE FIRST BAPTIST CHURCH AT WACO 1. What is a covenant in general? An agreement or compact between two or more persons or parties. 2. What does it mean in theology? The compact between God and sinners setting forth the terms of salvation; as the Covenant of Works called the “Old Testament,” and the Covenant of Grace, called the “New Testament.” 3. How is the word derived? The Hebrew word means “to cut,” referring to cutting the animal sacrifices in two, and passing between the severed parts for solemn ratification of the agreement. 4. What is the- ecclesiastical meaning of the word as used by Baptists? It means that agreement between saved individuals by which they associate themselves into a local church, setting forth their mutual engagements as members of one body. It is usually appended to their Articles of Faith because a common belief is a necessary condition of fellowship and cooperation. 5. What is a church of Jesus Christ? A local congregation of baptized believers in Christ united in the belief of His doctrines and covenanting to do what He has commanded. 6. You say “covenanting to do what He has commanded.” Must every church have a covenant? There cannot be an organized association without a covenant expressed or implied. Terms or bonds of agreement are essential to agreement. They constitute not only the basis but the coherence and power of the association. 7. What good purpose is served by a written covenant? Many people have such confused ideas of what “joining the church” means, they are apt to assume its obligations lightly and esteem them slightly. When afterwards admonished, they plead ignorance and deny that they intelligently and voluntarily made such engagements. A covenant promotes a clear understanding at the start and calls attention to the more prominent obligations of church membership. It serves fair notice upon every applicant of what “joining the church” means. What should be the characteristics of a written covenant? First of all, it should be Scriptural throughout. Second, it should be short, embracing only the leading duties essential to church usefulness and prosperity. Third, it should be couched in clear and simple terms, easy to be understood. 8. What is the covenant of this church?

CHURCH COVENANT

Predicate Having been brought, as we trust by divine grace, to embrace the Lord Jesus Christ as our Savior, and having given up ourselves wholly to Him; and as in Him we are dead to sin, the world and the flesh, and have been buried with Him in baptism and raised again, we do now solemnly and joyfully covenant with each other to walk together in newness of life with brotherly love to His glory as our common Lord. We do therefore, in His strength, particularly engage:

First, that we will not forsake the assembling of ourselves together at such times and places as the church may appoint for instruction, prayer, business or evangelizing.

Second, that we will exercise a mutual care, as members one of another, to promote the growth of the whole body in Christian knowledge, holiness and comfort in all the will of God. That we will frequently exhort, and if occasion require, admonish one another (according to Matthew 18:15-17) in the spirit of meekness, considering ourselves lest we also be tempted. Third, that we will cheerfully and according to ability, contribute of our property for the relief of the poor of the church, and for the maintenance of a faithful ministry of the Gospel among us, and for the spread of the Gospel throughout the world. Fourth, that we will not omit closet religion, nor family religion at home, nor allow ourselves to permit the too common neglect of the great duty of religiously training our children and others under our care, with a view to the service of Christ and the enjoyment of heaven. Fifth, that we will walk circumspectly in the world, refraining from such of its games, amusements and, fashions as are foes to spiritual mindedness; and that we will abstain from the use or sale of intoxicating liquors as a beverage, in order that we may win souls, remembering that God hath not given us the spirit of fear, but of power, and of love, and of a sound mind. And the God of peace, who brought again from the dead our Lord Jesus Christ, that great Shepherd of the flock, through the blood of the everlasting Covenant, make us perfect in every good work; working in us that which is wellpleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen. 9. Give an analysis of this covenant. It consists of three parts: The predicate, the vows and the invocation. 10. What is the predicate? “Having been brought, as we trust, by divine grace, to embrace the Lord Jesus Christ as our Savior; and having given up ourselves wholly to Him; and as in Him we are dead to sin, the world and the flesh, and have been buried with Him in baptism and raised again.” 11. What two distinct ideas does this language convey as a suitable basis of an agreement to associate? First, that each individual party to the proposed agreement has first been saved by grace through faith in Jesus Christ. Second, that he has given up himself wholly to Christ, which means absolute submission to His authority and acknowledgment of His absolute ownership. In other words A has been saved and belongs to Jesus, his Savior. B has been saved and belongs to Jesus, his Savior. C has been saved and belongs to Jesus, his Savior. Here then are two things common to A, B and C, to-wit: Salvation and complete surrender to the Savior. Hence upon this ground common to the three, they may lawfully and profitably associate, and may agree as associated to do anything that fairly relates to the common ground on which they stand. It would not be a proper basis for association in any work irrelevant to the common ground, for this would make the superstructure broader than the foundation, and unlike it. 12. What then is the nature or character of this basis? First, it is purely spiritual and religious. Second, it concerns the will of Christ alone. Hence, there must be correspondence between the basis and the agreement arising from it. 13. What, in general, is the covenant, based on this common ground? “We do now solemnly and joyfully covenant with each other to walk together in newness of life, with brotherly love to His glory as our common Lord.” 14. Who are the parties to this covenant? All the saved individuals given up wholly to Jesus, who associate themselves, i.e., all who voluntarily “join the church.” 15. What do they agree to do? “Walk together,” i.e., form a company. 16. “Walk together” in what? “In newness of life,” i.e., form a company to walk together in newness of life. 17. How? “With brotherly love,” i.e., form a company of loving brothers to walk together in newness of life. 18. To what end? “To His glory as our common Lord,” i.e., form a company of loving brothers to walk together in newness of life that we may glorify our common Master. 19. As this agreement is very general and broad, what particulars of newness of life does this covenant specify? There are five specifications under the following heads: (1) in the assembly, (2) mutual care, (3) contribution, (4) alone and at home, (5) before the world. 20. Recite the covenant obligation in relation to the assembly. “That we will not forsake the assembling of ourselves together at such times and places as the church may appoint for instruction, prayer, business or evangelizing.” 21. What is intended by the terms “instruction, prayer, business and evangelizing”? By instruction is meant the regular morning and evening services on the Lord’s day and the Sunday school. By business is meant the conference meetings. By evangelizing is meant protracted meetings of days for the revival of the church and the salvation of sinners. 22. What is the importance of the public assembly? A company that never meets is no company. They cannot “walk together” unless they get together. In the public assembly is to be found mainly the means of grace by which they know the will of Christ, grow in that will and make it known to others. He who without providential hindrance forsakes the assembling of God’s people, necessarily violates a fundamental and vital part of his covenant obligation, and necessarily destroys his usefulness and happiness as one of the company of brothers. His frequent absence, unless divinely hindered, is prima facie evidence that he is a back-slider in heart and life, if a real Christian, or that he was never a child of God. It is no excuse to say that he absents himself to promote piety at home. Piety at home measurably fails when public worship is abandoned: “The Lord loveth the gates of Zion more than all the dwelling of Jacob.” 23. What is the covenant vow as to “mutual care”? “That we will exercise a mutual care, as members one of another, to promote the growth of the whole body in Christian knowledge, holiness and comfort in all the will of God. And that we will frequently exhort, and if occasion require, admonish one (according to Matthew, 18th chapter), in the spirit of meekness, considering ourselves lest we also be tempted.” 24. What is meant by “members of one another”? There is allusion to the teaching of the Scriptures in Romans 12:4-5; 1 Corinthians 12:12-27; Ephesians 4:15-16, which compares the whole church to a body with many members or parts, of which Christ is the head, and shows the mutual dependence and connection of these several parts. 25. What is meant by admonishing one another according to Matthew 18:1-35? It refers to our Savior’s direction: “Accordingly if thy brother sin, go right along and convince him of (make him see) his sin between thee and him alone.” 26. But ought not that to read, “If thy brother sin against thee,” limiting it to personal offenses? No. The “against thee” is unsupported by the oldest and most reliable Greek manuscripts, both here and in the parallel account in Luke 17:3. Of course, it includes personal offenses, but it is much more comprehensive. If he sins against thee or anybody else, or if he sin at all, though not against any person in particular, go right along-make him see and feel and renounce the sin. The limitation would imply that there is no obligation on me to admonish unless the offense was against myself, which is an unscriptural thought. Those who insist on such limitation ease their consciences by leaving admonition for all but personal offenses to the deacons. If the hand sins against the eye, the whole body feels it and is concerned in it. If the hand sins against itself or in any other way, though not particularly against any member, yet it is the concern of all the members. 27. What is the covenant vow on giving? “That we will cheerfully contribute, according to ability, of our property to the support of the poor of the church, and for the maintenance of a faithful ministry of the Gospel among us, and for the spread of the Gospel throughout the world.” 28. What are the three elements and the three objects of this sacrifice? The three elements are: 1. Honor the Lord with thy substance; 2. Give cheerfully; 3. Give according to ability. The three objects are: 1. The poor of the church; 2. The Gospel at home; 3. The Gospel abroad. 29. To what does the covenant obligate the church member when alone and at home? “That we will not omit closet religion and family religion at home, nor allow ourselves to permit the too common neglect of the great duty of religiously training our children and others under our care, with a view to the service of Christ and the enjoyment of heaven.” 30. What are the three elements of this vow? First, personal, secret devotion; second, a Godly life at home and family worship; third, the religious training of our children and any others whomsoever under our care. 31. What is the true test of personal Christianity? What one is at heart when alone, his secret thoughts and desires. 32. Where is the surest manifestation of it? In his life at home, where the eye of the public is not on him. 33. What is the covenant obligation on the church member when before the world? “That we will walk circumspectly in the world, refraining from such of its games, amusements and fashions as are foes to spiritual mindedness, and that we will abstain from the use or sale of intoxicating liquors as a beverage; in order that we may win souls, remembering that God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.” 34. On what Scriptures is this vow founded? “My kingdom is not of this world.” John 18:36. “The fashion of this world passeth away.” 1 Corinthians 7:31. “Love not the world, neither the things in the world.” 1 John 2:15. “The friendship of the world is enmity with God.” James 4:4. “If any man love the world the love of the Father is not in him.” 1 John 2:15. “Be not conformed to this world.” Romans 12:2. “Let your light so shine before men,” etc. Matthew 5:16. “It is good neither to eat flesh (offered to idols), nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak.” Romans 14:21. “Woe unto him that giveth his neighbor drink, that puttest the bottle to him, and makest him drunken also, that thou mayest look on their nakedness.” Habakkuk 2:15. “Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! And the harp and the viol, the tabret and pipe, and wine, are in their feasts, but they regard not the work of the Lord, neither consider the operation of His hands.” Isaiah 5:11-12. “Wine is a mocker and strong drink is raging; whosoever is deceived thereby is not wise.” Proverbs 20:1. “Who hath woe? Who hath sorrow? Who hath contentions? Who hath babbling? Who hath wounds? Who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth its color in the cup, when it moveth itself aright. At the last it biteth like a serpent and stingeth like an adder.” Proverbs 24:29-32. “Be not drunk with wine wherein is excess.” Ephesians 5:18. “Now the works of the flesh are manifest which are revellings, and such like: Of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” Galatians 5:19-21. “In time past ye walked according to the course of this world.” Ephesians 2:2. “For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever.” 1 John 2:16-17. 35. Can any member of the church keep these vows of himself No. Nor does he so promise. The words are: “We do engage in His strength.” 36. To whom, therefore, does this covenant in its conclusion direct the church member who takes upon himself so great obligations? “And the God of peace, who brought again from the dead our Lord Jesus Christ, that great Shepherd of the flock, through the blood of the everlasting Covenant, make us perfect in every good work; working in us that which is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.” 37. But as the Scripture says, “it is better not to vow than to vow and not pay,” is it right in itself to bind ourselves with such difficult obligations? The Scripture quoted refers to vows concerning optional matters. But the obligations of this covenant inhere in a profession of religion. Their binding force is not optional. They are on you by nature of your relation to Christ. You only sin the more not to acknowledge them. The object of the covenant is to place them clearly before you. “Vow and pay unto the Lord your God.” Psalms 76:11. “Thy vows are upon me, O God for thou hast delivered my soul from death.” Psalms 56:12. “What shall I render unto the Lord for all His benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all His people.” Psalms 116:12-14. 38. Do you mean that the obligations of this covenant are binding on every member of this church, and that he is fairly amenable to this law though when he joined the church he was not aware of the existence of such a document? Just that and all of it is meant. He would naturally, as a member of any organization, be bound by its decisions, but the reason here is infinitely higher. The covenant is not a device for making discipline easy, i.e., it was not contrived as a lever or handle by which the church could more readily and expeditiously reach and dispose of cases of discipline. Indeed, one is tried not by the covenant, but the Scriptures. But the covenant is binding because all of its items are but restatements of divine laws previously recorded in the Holy Scriptures. Every one of them is binding on the church member though he may never specifically promise to keep any one of them. These are not optional matters. Their obligation is entirely independent of a man’s promises. They inhere in his relation to Christ, and are inalienable, irrevocable and indissoluble. 39. Will you make this somewhat plainer by particular illustrations? That is quite easy. Your covenant refers to baptism as in itself imposing an obligation. Read carefully Romans 6:14, and it will be manifest that baptism in its burial implies a previous death to sin and in its resurrection obligated to “newness of life,” even though the lips pronounce no vow. Again, the word “debtor” very strongly expresses obligation. The fact that I contract a debt constitutes the obligation and not my after promise to pay it. My veracity only is involved in the latter case, but my honesty in the former. A mere promise to pay does not validate a note of hand. There must appear the valuable consideration which makes a debt. Now apply this well known term “debtor,” and the reasoning given to two very plain passages of Scripture:

First, Romans 8:9-12 shows that the believer in Christ dies to sin and is made alive in the Spirit:     

    From which facts, independent of any promises whatever, yea, from the nature of the case, the apostle shows that he becomes a “debtor” not to the flesh, but to the Spirit to live after the Spirit.

    Second, in Romans 1:14, Paul says: “I am a debtor both to the Greeks and to the barbarians,” i.e., I am under obligation to give the Gospel to the heathen. In other words, his obligation to aid the foreign mission work did not arise from his promise to aid-did not become operative only after his promise, but his debt was there whether he made promises to pay it or refused to promise.

So none of you can claim exemption from the duty expressed in your covenant to contribute of your property for the spread of the Gospel throughout the world merely because you have not personally and consciously agreed to that covenant. The covenant does not create obligations-it only avows them. Take another case-that covenant promise to give money for the relief of the poor of the church. Can you evade the obligation by refusing to subscribe to the covenant? Read James 2:14-17 : “What doth it profit, my brethren, though a man say he hath faith and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, ‘Depart in peace, be ye warmed and filled’? notwithstanding ye give them not those things which are needful to the body, what doth it profit? Even so faith, if it hath not works, is dead, being alone.” Yet again, that covenant promise to contribute for the maintenance of a faithful Gospel ministry among us. Can you escape this obligation by saying: “Oh, I never subscribed to the covenant,” or “I never promised the deacons anything.” Does this criminal failure on your part nullify these two divine laws? 1 Corinthians 9:14 : “Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel.” Galatians 6:6 : “Let him that is taught in the Word communicate unto him that teacheth in all good things.” You may thus see the difference between a vow which is optional and whose only obligation lies in the promise, and a vow imposed by our relations to Christ. And now, my brethren, I desire to hear from you. I call not only for expressions but confessions and reformations. It is well known to all of you that many church members seem to regard religious obligations as merely optional. They forsake the assembling of God’s people. They are never seen in the Sunday school and prayer meeting. They contribute nothing to the Gospel at home or abroad. They cherish personal difficulties and refuse to seek or accept reconciliation. They walk disorderly before the world. And those who are spiritual neglect to admonish and restore them. These things ought not to be. They must not be. God our Savior calls upon us to rise from our wicked sleep-to do our duty if it kills us. O come then, and let us not only renew but pay our vows. Try it, brethren! Try it now and faithfully, and see if there will not be revival grace poured out until there is not room to receive it.