OUR COVENANT OF CHURCHMEMBERSHIP
By the providence of God, Pilgrim Covenant Churchbegan her first worship service on 4 July, 1999. Today is our third anniversarySabbath. It is a day that is not any more holier than any other Sabbaths of ourLord; but it marks the faithfulness of God toward us over the last three years,and we want to take this occasion to thank the Lord for His goodness, toconfess our failures, and to renew our resolve to serve Him according as wehave covenanted at the beginning of our membership in this body.
When we talk about covenant or covenanting, in this sense, we are referring tovows made unto the Lord by God’s people. We must not confuse such covenantswith the Covenant of Grace by which Christ covenanted with the Father to redeema people unto Himself. This Covenant of Grace is manifested as varioussubordinate covenants in the Scriptures, and is referred by God as “mycovenant” in numerous places (Gen 6:18; 9:11; 17:2, 4, 7, 10; Ex 6:4; 19:5;Judg 2:1; etc.), because it is a promise on God’s part to redeem His people.The covenants we make unto God, on the other hand, are promissory oaths (WCF 22.5),wherein as part of our religious worship, we solemnly call upon God to witnesswhat we assert, or promise, and to judge us according to the truth andperformance of what we have vowed (WCF 22.1).
Such covenants have their precedence in the history of God’s people, recordedin the Scriptures. During the reign of King Asa in Judah, for example, there was agreat revival and reformation, and we are told that the people “entered into acovenant to seek the LORD God of their fathers with all their heart and withall their soul…” (2 Chr 15:12). Later, during the reign of King Josiah, when hehad read the rediscovered “book of the covenant,” he,—representing hispeople,—“made a covenant before the LORD, to walk after the LORD, and to keephis commandments and his testimonies and his statutes with all their heart andall their soul, to perform the words of this covenant that were written in thisbook” (2 Kgs 23:3). Notice the distinction between the stipulation of God’scovenant and the covenant that Josiah made on behalf of the people. Thisexercise of ecclesiastical covenanting was again carried out during thereformation in the time of Nehemiah. There, we are told, the people made a“sure covenant” which was written and sealed by the princes, Levites andpriests (Neh 9:38).
Based on these biblical examples, most Protestant churches had in earlier daysmade conscious use of some form of church covenants. In recent days, however,in line with the modern culture of accommodation and non-imposition, thesecovenants, if used, are more often known as membership pledges. These pledgesare generally very simplified and used only when new members are entered intothe church.
In this church, we recognise our own weakness and our proneness to wonder fromChrist, and therefore deem it necessary to bind ourselves the more strictly byway of an explicit covenant which we would renew every year (not that our vowshave an annual expiry date, but that we have an expiring memory).
With this in mind, let us take a look again at the ten-point covenant, which wehave made, that we may be reminded of our resolution to seek to serve the Lordaccording as we have covenanted, as we enter our fourth year as a local branchof the body of Christ.
Article I
I do believe that the Scriptures of the Oldand New Testaments to be the inerrantly inspired Word of God, the onlyinfallible rule for faith and life.
Articles I to IV are really a declaration of faith. They contain such coredoctrines of the Christian faith that it is highly doubtful that anyone who hasany maturity of understanding and yet object to any of these articles can betruly a child of God.
Article I states, in very simple terms, our corporate confession that theProtestant Bible containing the sixty-six books of the Old and New Testamentsis the inspired Word of God (2 Tim 3:16), which we hold as our final authorityin doctrine and conduct. We also believe that the autographa orthe original manuscripts were without any errors however small when they werewritten under divine inspiration. Though along the way, due to sin andnegligence on the part of copyists, some errors were introduced to some manuscripts,we have every reason to believe that the manuscripts (Textus Receptus)used to translate our English Bible which we use (the KJV), beingthe subject of God’s preservation (Mt 5:18; WCF 1.8), reflectso closely the autographa, that we can use it with full-confidencethat all that is taught therein is perfect or infallible.
More broadly, by this confession, we affirm that we will subject ourselves tothe truth and direction of God’s Word and will neither argue against it for anyreason, nor give excuses for our negligence when we fail to measure up to whatGod requires of us in His Word.
Article II
I do believe in the one living and trueGod—Father, Son, and Holy Spirit, as revealed in the Scriptures.
In this article, we affirm with all true Christians that there is only oneliving and true God; and that He subsists in three persons, the Father, the Sonand the Holy Spirit, which three persons are one God, the same in substance,equal in power and glory (WSC 5–6). Furthermore, though notexplicitly stated apart from the reference to what is “revealed in theScripture,” we also affirm, by this confession, the verity of the orthodoxdoctrine of the Trinity, as described in the Nicene Creed (A.D. 325, amendedA.D. 589 in the Council of Toledo) and the Chalcedonian formula (A.D. 451)pertaining to the person of our Lord Jesus Christ, the God-Man. This doctrineis outlined in our Confession (WCF 2, 8; see also WSC 4–6,21, 22; WLC 6–11).
We agree, by implication with the Athanasian Creed (referred to by the BelgicConfession of Faith, Article IX), that anyone with maturity ofunderstanding who does not believe in the doctrine of the Trinity as defined inour creeds cannot possibly be a true Christian. Thus, by our confession, wedenounce all attempts by the ecumenical and inter-faith movements to make itsounds as if we worship the same god as do Muslims and the Jews today; or thatit is not necessary to believe in the full deity of Christ to be saved.
Furthermore, in acknowledging our belief in this doctrine, we are affirming ourconscious reliance on each of Persons in the Godhead as they lovingly effectour salvation as one God yet three persons.
Article III
I do acknowledge that I am a sinnerdeserving eternal damnation, and that Jesus Christ, the Son of God, alone isable to save me from sin, from Satan and from the wrath to come.
Thus far, our covenant has emphasised on the objective doctrines of God and Hisrevelation. Here in Article III, we not only affirm the scriptural declarationthat all men are sinners (Rom 3:10, 23), but acknowledge that we ourselves aretotally depraved sinners deserving God’s eternal damnation. We are sinners notonly by actual sin, but also by Original Sin comprising guilt in Adam, want oforiginal righteousness, and corruption of nature. As such, by nature we aredead in sins (Eph 2:1, 5) so that even our most righteous deeds are but filthyrags in the sight of God (Isa 64:6). There is therefore no way we can saveourselves. We are utterly helpless. And indeed, since our rebellion is againstGod who is infinite and holy, no one but God Himself can deliver us from ourbondage to sin and Satan, and from the certainty of God’s wrath. But thanks beto God, we may have deliverance in Christ Jesus, the second person of the Godhead,who didst condescend to take on human flesh in order to be a substitutionaryand propitiatory atonement for His elect! Not only does Christ clothe His electwith His righteousness so that they appear righteous before God and can enjoycommunion with Him, but He also sends His Spirit so that such as belong to Godare renewed in their inner man day by day, dying unto sin, becoming more andmore like Christ.
Article IV
I do repent of my sin; confess my guilt andhelplessness as a sinner against God; profess Christ as my Saviour and Lord;and dedicate myself to His service. I do promise that I will endeavour toforsake all sin, and to conform my life to His teaching and example.
Faith has three elements: notitia or knowing, assensus oragreeing, and fiducia or trusting. While in Article III weacknowledge (know and agree) that salvation is only to be found in Christ, inArticle IV, we confess our personal reliance upon Christ to deliver us from ourguilt and helplessness; and so profess Him to be our Saviour and Lord. He isour Saviour because He has paid for our sin, has rescued us from the wrath ofGod, and is delivering us from the power of sin and our own inclination to sin.As such, we acknowledge Him to be our Lord, deserving our humble and grateful submission.In particular, as the Apostle Paul commands us to work out our own salvationwith fear and trembling, (though it is God who works in us both to will and todo of His good pleasure—Philippians 2:12–13), we dedicate ourselves to servethe Lord in every aspect of our lives, whether we be at work, at play, at homeor at church. And we resolve to combat sin with the help of the Holy Spirit,and are determined with God’s help to resist conformity to the world so that wemay be conformed unto Christ’s teaching and example. We are motivated bygratitude to Christ and by a desire to be His salt and light in this world thatGod has set us in.
Article V
I do promise to submit in the Lord to theteaching and government of this Church described in the substance of theWestminster Confession of Faith as being founded upon the Scriptures. (I doagree to come under the regulations of the latest Constitution of PilgrimCovenant Church as submitted to the Registry of Societies, it being a legaldocument, which is doctrinally subordinate to the Confession of Faith of thisChurch).
In Article V, we come to the first statement of our covenant, which has to dospecifically with our membership in Pilgrim Covenant Church. Since PilgrimCovenant Church is a branch of the body of Christ, we must receive any credibleprofessor of faith who applies to be a member in this church, not withstandingthe fact that he may have some degree of differences in secondary issues.Nevertheless, it is necessary for the church to have a declarative statement oftruth and practice in order that “all things be done decently and in order” (1Cor 14:40; cf. Amos 3:3). This statement must be derived from the Scripture andtherefore acknowledged as subordinate to the Scripture. Pilgrim Covenant Churchhas adopted the Westminster Confession of Faith of 1649(together with its Catechisms) to be such a subordinate standard of truth,believing that what it teaches is consistent with the Holy Scriptures andtherefore may be received as truth.
Yes, the church comprises a body of believers, who, because of remainingcorruption, will unlikely be totally homogeneous in understanding andconviction. As such we do not require all members to subscribe (i.e., fully,and unequivocally agree) to the Confession, though office bearers, especiallyelders, are so required. But as the Confession will serve as the doctrinalyardstick for practice, for teaching and also for judgments in disputes (see “The Importance and Use of Creeds” in PCC Bulletin, vol. 1, no. 14, dated 3October 1999), it is essential for all members to agree to come under theteaching and government of the church as is consistent with the Confession of thechurch. This is also the reason why we require any new member who is consciousof any disagreement with our Confession of Faith to sign a “Declaration ofReservation” in their application form, in which he promises, after stating hisareas of difference:
The Lord helping me, and with thehope that I may one day be one with the Church in doctrine, I will endeavour tomake a careful study of the subject with the guidance of the elders andpastor(s) of this Church. In the meantime, for the sake of the unity of theChurch, I promise not to promote my viewpoints on these issues, nor becontentious about them when they are taught in accordance with the Confessionor Constitution of the Church.
The parenthesis in this article refers to the Constitution of Pilgrim CovenantChurch. This “Constitution” is, as noted, a legal document submitted to thecivil authorities in this land. Because it is not a doctrinal statement, theremay be places where it appears to differ from our Confession. In such case, thepriority is to be given to the Confession of Faith in terms of interpretation.But it is included in our covenant, especially in the written form because itcontains some administrative details necessary for the function of the church,which are lacking in our Confession of Faith.
Article VI
In case I should need correction in doctrineor life, I do promise to respect the authority and discipline of this Church.
One of the marks of a true church is that it exercises church disciplinefaithfully. This is often easier said than done, because the exercise of churchdiscipline is often painful and ugly, especially when personality clashes andpride gets into the way. But church discipline is essential for scandalous singives occasion to the enemies of God to blaspheme God’s name (Rom 2:24), anddulls the effective witness of the church. For this reason and others Godappoints elders in the church to rule over the church and keep watch over oursouls (Heb 13:17).
We live in an individualistic age, in which most of us by nature and nurturehate to be accountable to anyone, much less corrected or disciplined by anyone.This disdain for authority is especially evident in the church, for were ourattitude of disrespect evident at our work places, we might long have been askedto leave. But in the church, it is different. The elders of the church, beingappointed not to be lords over the flock (1 Pet 5:3), are expected to beextremely tolerant of faults so that anyone who speaks out against error inbehaviour or doctrine is deemed to be inflexible and unloving. Indeed shouldthe church persist in disciplining anyone it would be highly unlikely that theperson will stay on in the congregation to receive the necessary chastisement.He will more likely simply move on to another congregation, which will gladlyreceive him. This has made a mockery of the exercise of church discipline inthis land.
In vowing that we will respect the authority and discipline of the church, weare vowing that we will not simply leave the church at the slightest trouble ordisagreement, and that should we need corrections, we will with the Lord’s helphumbly receive the necessary admonishment in order that we may return to thefull privileges and fellowship of the church. And also implicit in this vow isa resolution that should we, for any reason, wish to worship in anothercongregation for any length of time, that we will accord courtesy and honour tothe elders by informing them before hand and seeking their advice also in theprocess.
Article VII
I do recognise my responsibility to workwith others in the Church and promise to support and encourage them in theirservice to the Lord.
The church is a body of Christ (1 Cor 12:27), as such “there should be noschism in the body; but that the members should have the same care one foranother” (1 Cor 12:25). How can such a unity be achieved? It can be achievedonly when every member of the church consciously resolves to work with othersin the church as members of the same family. Yes, the church is a family, andit is sad when the family persists on with unresolved disputes, personalvendettas, and unspoken tension between members.
In making this covenant to work with others in the church, we are vowing to doas the Scripture teaches: to allow charity to cover a multitude of sins (1 Pet4:8); to lovingly approach those who have aught against us (Mt 5:23–24); toapproach those who have sinned against or wronged us with the view offorgiveness and reconciliation (Mt 18:15–20); to confess our faults one toanother and to pray for one another (Jas 5:16); to judge ourselves morestrictly than we judge others (Mt 7:3–5); to admonish one another (Rom 15:14);to prefer one another in honour (Rom 12:10); to esteem others better thanourselves and so look on the things of others before our own (Phil 2:3–4); andto bear one another’s burdens (Gal 6:2).
There are many practical implications to this vow, which we make. If we areconsciously seeking to follow it, we will not gossip about one another, muchless spread rumours about one another outside the church. We ought rather tosolve any disagreements privately within the church and amicably as soon aspossible. Again if we are consciously seeking to do as we vow, we may have togo against our personal feelings to work with others in the church with whom wemay not agree fully.
Article VIII
To the end that I may grow in the Christianlife, I do promise that I will diligently read the Bible, engage in privateprayer, keep the Lord’s Day, regularly attend the worship services, observe theappointed sacraments, and give to the Lord’s work as He shall prosper me.
We come now to the articles that pertain to our personal or private walk withthe Lord. These things that we are vowing before the Lord to do are preciselywhat we ought to be doing as disciples of Christ. We ought to read the Bible,for herein is God’s self-revelation of who He is and what He requires of us. Weought to engage in private prayer: one who does not pray in private is foolinghimself about his Christianity. We ought to keep the Lord’s Day holy. This daybelongs to the Lord, we should desist from all unnecessary deeds, words orthoughts. In fellowship with the saints, we should seek to converse onspiritual things and on how God is dealing with us. We should attend allworship services and appointed means of grace, especially on the Lord’s Day. Itis hard to keep the Lord’s Day while holding the attitude that you have doneyour duty so long as you attend one worship service. No, this day is a day of spiritualrest and feasting. Let us seek to do as we resolve before the Lord. We shouldobserve the appointed sacraments of baptism and the Lord’s Supper. No membershould delay baptising their infants without giving a valid reason to theSession, and no one should privately abstain from the Lord’s Table for anyreason than unrepented sin, which ought really to be quickly repented. Weshould also give to the Lord’s work as the Lord shall prosper us, knowing thatit is God who supplies all our needs in Christ Jesus (Phil 4:19).
Article IX
I do resolve to seek first the Kingdom ofGod and His righteousness in all the relationships of life, faithfully toperform my whole duty as a true servant of Jesus Christ, and seek to leadothers to Him.
Article IX wraps up our resolve to live for Christ. As Christians, it isnecessary that we give priority to seeking the kingdom of God and Hisrighteousness above all other pursuits in life. A professing Christian whogives more priority to his work than to his faith and worship ought tore-examine his foundations. A professing Christian who prefers godless friendsover Christ and Christians is really in a severe state of backsliding, nomatter what may be his reasons.
That said, it is imperative that a Christian does all he has to do at work,home, school or church, heartily as unto the Lord and not to men (Col 3:23). Soin making this vow we are not only promising to live for Christ in the sphereof the church but in every aspect of our lives. This is necessary that we maybe witnesses for Christ in the generation and the world that we are set in.Yes, it is our resolution too to seek to lead others to Christ by our verbaland non-verbal testimony and by our inviting them to seek after Christ byhearing and reading the Gospel. Our relatives, friends, colleagues, neighbours,and classmates comprise our first mission field. As we covenant to lead othersto Christ, let us reflect on what we have done for these who are lost andperishing, whom God has set in our paths. As the Lord blesses us with growth,stability and substance, we need to think about foreign missions so that we donot become parochial and inward looking; but we must and ought to begin withthose whom we meet regularly. Who knows what the Lord would do in this church,if each one of us would begin to talk to our neighbours!
Article X
I do make this declaration and profession offaith and resolve in the presence of God, in humble reliance upon His grace tokeep what I have promised. I do fully realise that the Lord knows my heart andI desire to be able to give an account of my life with joy when I stand beforeHim at the Day of Judgement.
How do we take our covenant? Do you take it lightly, that it is a small matterto call upon God to witness our declarations and resolutions? Or do we take itwith a tinge of pride and hardness of heart that betrays a sense ofover-confidence that the covenant is easy enough for us to fulfil? Knowing thatGod knows our hearts and that one day He shall require us to give an accountfor all that we have done, let us be careful to take our covenant with theattitude that this final article enjoins: with humble reliance upon God’s graceto keep what we have promised. We know all that we have covenanted to do isproper and good, and we know that if we stray from what we have covenanted (forwe are prone to wonder), we would not only sin by way of breaking our covenant,but by way of walking in the broad way that leads to damnation. Therefore wemake this covenant to more strictly bind ourselves to be fruitful disciples ofChrist, thereby voluntarily asking the Lord to chastise and admonish us shouldwe stray. It is, no doubt, a fearful thing to be chastised by the Lord, but wecall upon Him to do so, nevertheless, believing that should He need to do so,it will be for our best interest and for His glory.
Conclusion
Three years have passed, the fourth is upon us. Let us not be complacent. Weare still a young and untested congregation desiring to please God with ourlives and worship. What would this new year be like for us as a church? May Iimpressed upon your conscience, dearly beloved, that to a large extent how wewill be, or to what degree we will be to the praise and glory of God this year,will be dependent on you individually—on how well you walk the Christian life.May the covenant that we renew this day be used by the Spirit of Christ to spurus to a higher ground than yet we have been able to attain unto in the yearsbefore. And may He also equip this assembly with more godly men to serve inChrist’s stead as elders and deacons. Amen.
