Covenant Baptist Church

Divided The Movie

2011-08-18T16:41:00.001-04:00

Watch this exciting film online for free until September 2011! One of the most important films of our time.
Official Divided the Movie (HD Version) from NCFIC on Vimeo.

Are You Born Again?

2011-08-16T13:00:00.001-04:00

by J. C. Ryle (1816-1900)

This is one of life’s most important questions. Jesus Christsaid, “Except a man be born again, he cannotsee the kingdom of God” (John 3:3).

It is not enough to reply, “I belong to the church; Isuppose I’m a Christian.” Thousands of nominal Christians show none of thesigns of being born again which the Scriptures have given us—many listed in theFirst Epistle of John.

No Habitual Sinning

First of all, John wrote: “Whosoever is born of God doth notcommit sin” (1 John 3:9). “Whosoever is born of God sinneth not” (5:18).

A person who has been born again, or regenerated, does nothabitually commit sin. He no longer sins with his heart and will and wholeinclination. There was probably a time when he did not think about whether hisactions were sinful or not, and he did not always feel grieved after doingevil. There was no quarrel between him and sin; they were friends. But the trueChristian hates sin, flees from it, fights against it, considers it hisgreatest plague, resents the burden of its presence, mourns when he falls underits influence, and longs to be completely delivered from it. Sin no longerpleases him; it has become a horrible thing which he hates. However, he cannoteliminate its presence within him.

If he said that he had no sin, he would be lying (1 John1:8). But he can say that he hates sin and that the great desire of his soul isnot to commit sin at all. He cannot prevent bad thoughts from entering hismind, or shortcomings, omissions, and defects from appearing in both his wordsand his actions. He knows that “in many things we offend all” (James 3:2). But hecan truly say, in the sight of God, that these things cause him grief andsorrow, and that his whole nature does not consent to them. What would the apostle say about you? Are you born again?

Believing in Christ

Second, John wrote: “Whosoever believeth that Jesus is theChrist is born of God” (1 John 5:1).

A man who is born again, or regenerated, believes that JesusChrist is the only Saviour who can pardon his soul, that He is the divinePerson appointed by God the Father for this very purpose, and beside Him thereis no Saviour at all. In himself he sees nothing but unworthiness. But he hasfull confidence in Christ, and trusting in Him, he believes that his sins areall forgiven. He believes that, for the sake of Christ’s finished work anddeath on the Cross, he is reckoned righteous in God’s sight, and he may lookforward to death and judgment without alarm (Romans 4:20-5:1; 8:1).

He may have fears and doubts. He may sometimes tell you thathe feels as if he had no faith at all. But ask him if he is willing to trust inanything instead of Christ, and see what he will say. Ask him if he will resthis hope of eternal life on his own goodness, his own works, his prayers, hisminister, or his church, and listen to his reply. What would the apostle say about you? Are you born again?

Practicing Righteousness

Third, John wrote: “Every one that doeth righteousness isborn of him” (1 John 2:29).

The man who is born again, or regenerated, is a holy man. Heendeavors to live according to God’s will, to do the things that please God andto avoid the things that God hates. He wishes to continually look to Christ ashis example as well as his Saviour, and to prove himself to be Christ’s friendby doing whatever He commands. He knows he is not perfect. He is painfully awareof his indwelling corruption. He finds an evil principle within himself that isconstantly warring against grace and trying to draw him away from God. But hedoes not consent to it, though he cannot prevent its presence.

Though he may sometimes feel so low that he questionswhether or not he is a Christian at all, he will be able to say with JohnNewton, “I am not what I ought to be; I am not what I want to be; I am not whatI hope to be in another world—but still I am not what I once used to be, and bythe grace of God I am what I am.” Whatwould the apostle say about you? Are you born again?

Loving Other Christians

Fourth, John wrote: “We know that we have passed from deathunto life, because we love the brethren” (1 John 3:14).

A man who is born again has a special love for all truedisciples of Christ. Like his Father in heaven, he loves all men with a greatgeneral love, but he has a special love for those who share his faith inChrist. Like his Lord and Saviour, he loves the worst of sinners and could weepover them; but he has a peculiar love for those who are believers. He is neverso much at home as when he is in their company.

He feels they are all members of the same family. They arehis fellow soldiers, fighting against the same enemy. They are his fellowtravelers, journeying along the same road. He understands them, and theyunderstand him. They may be very different from himself in many ways—in rank,in station and in wealth. But that does not matter. They are his Father’s sons anddaughters and he cannot help loving them. Whatwould the apostle say about you? Are you born again?

Overcoming the World

Fifth, John wrote: “Whatsoever is born of God overcometh theworld” (1 John 5:4).

A man who is born again does not use the world’s opinion ashis standard of right and wrong. He does not mind going against the world’sways, ideas, and customs. What men think or say no longer concerns him. Heovercomes the love of the world. He finds no pleasure in things which seem tobring happiness to most people. To him they seem foolish and unworthy of animmortal being.

He loves God’s praise more than man’s praise. He fearsoffending God more than offending man. It is unimportant to him whether he isblamed or praised; his first aim is to please God. What would the apostle say about you? Are you born again?

Keeping Oneself Pure

Sixth, John wrote: “He that is begotten of God keepethhimself’ (1 John 5:18).

A man who is born again is careful of his own soul. He triesnot only to avoid sin but also to avoid everything which may lead to it. He iscareful about the company he keeps. He knows that evil communications corruptthe heart, and that evil is more catching than good, just as disease is moreinfectious than health. He is careful about the use of his time; his chief desireis to spend it profitable.

He desires to live like a soldier in an enemy country—towear his armor continually and to be prepared for temptation.

He is diligent to be a watchful, humble, prayerful man. What would the apostle say about you? Are you born again?

The Test

These are the six great marks of a born again Christian.

There is a vast difference in the depth and distinctness ofthese marks in different people. In some they are faint and hardly noticeable.In others they are bold, plain, and unmistakable, so anyone may read them. Someof these marks are more visible than others in each individual. Seldom are allequally evident in any one person.

But still, after every allowance, here we find boldlypainted six marks of being born of God.

How should we react to these things? We can logically cometo only one conclusion—only those who are born again have these sixcharacteristics, and those who do not have these marks are not born again. Thisseems to be the conclusion to which the apostle intended us to come.

Do you have these characteristics?

Are you born again?

Support H.B. 54

2011-01-26T16:47:00.000-05:00

Reformation Day Celebration 2010

2010-11-04T13:40:00.006-04:00

On October 30th, 2010, Covenant Baptist Church held its first annual Reformation Day Celebration. It was also the week of the church's first anniversary (October 25th). Most dressed up in Reformation or old-fashioned clothing. We had several activities including long bow shooting with a homemade bow, knife, ax, and boulder throwing, Reformation singing, historical information, sword fighting, scroll making, food, and much more. Join us next year for a great time of edification, fun, and fellowship!

Pride of the Puritans...

Don't tread on these little reformers!

Reformed maiden...

It takes concentration...

A true professional! Don't try this at home...

Little assassin...

Knife throwing instructions...

Happy Scotsman...

Marriage Therapy...

Better get your guard up...

Robinette?

Freedom throw!

1517 A.D., a date to remember...

Reformation happiness...

Too cute...

Reformation preacher...

Little Braveheart...

My beautiful wife!

Reformed friends...

"Where's the food?"

Scots vs. English

William Tell?

Smile...

A fight to the death...

"Where's the heretic?"

The joy of victory and the agony of defeat...

Little Martin Luther

Grasshopper...

"Watch what you say!"

"I give up!"

Wonder what's in the cup?

The Law Established by the Gospel

2010-09-18T02:51:00.001-04:00

The Law

Established by the Gospel

By John Gill

Preached March 22, 1739, at the Monthly Exercise of

Prayer, at the Reverend Mr. Wilson’s Meeting-House

in Goodman’s-Field

ROMANS 3:31
Do we then make void the law through faith? God forbid; yea, we establish the law.

That vice and immorality, disobedience to the laws of God and men, prevail among us; and that practical religion and powerful godliness greatly decline, will he acknowledged by every serious, thoughtful, and considering Christian; but what are the springs and sources of this sad scene of things, or to what all this is to be ascribed, is not so generally agreed; in this men differ.

The opposers of the doctrines of grace attribute it, at least, in part, to that scheme of truths which we justly esteem the gospel of Christ; nor can they think there is any reason to expect, that moral virtue and practical religion will rise and gain ground among us, so long as this is the subject of our ministrations. "They spare not to charge the whole with a tendency to licentiousness, to open the door to libertinism, and give men a loose to live at pleasure, in all manner of impiety. Particularly the doctrine of justification by the righteousness of Christ, imputed by God the Father, and received by faith, is branded with this infamous character. It is suggested, that if this doctrine is true, the law is made void, obedience to it becomes unnecessary, and good works are insignificant things; and that it can be of no other use than to discourage good men in the performance of duty, and to encourage bad men in a course of wickedness." To remove this charge and imputation is my view in reading these words unto you.

The design of the apostle, in this epistle, is to set in a full and clear light, the doctrine of justification; in which he first proves that all mankind, Jews and Gentiles, are sinners, are under sin, (Romans 3:9) the pollution, guilt and power of it; and so are arraigned, accused and convicted by the law, as transgressors; which law pronounces the whole world guilty before God, stops the mouth of every man, and puts all to silence; so that. they have nothing to say in vindication of themselves, or why judgment should not be given against them, and be executed on them: whence it must most clearly follow, That no man can be justified in the sight of God by the law, by the deeds of it, or by any obedience of sinful man unto it. The apostle goes on to shew, that the matter of justification, or that by which a sinner is justified, is the righteousness of God; (Romans 3: 21, 22) a righteousness in which Jehovah, Father, Son and Spirit, are concerned. God the Father sent his Son to work it out, and bring it in; he has approved and accepted of it, and graciously imputes it to all the elect. The Son of God is the author of it; who is our Immanuel, God with us, God in our nature, God and man in one Person, God over all, blessed for ever. Hence it has that fulness, sufficiency, and virtue to justify all to whose account it is placed; which the righteousness of a mere creature could never do. The holy Spirit of God discovers this righteousness to a poor, sensible sinner, brings it near to him; sets it before him; works faith in him to lay hold upon it, and receive it, and pronounces him justified by it in the court of conscience. This righteousness, the apostle says, (Romans 3:21) is manifested without the law, that is, in the gospel; in which it is revealed from faith to faith; though it is witnessed, a testimony is bore to it, both by the law and the prophets; and that it is unto all, applied unto all, and upon all, put upon all as a robe of righteousness, even upon all that believe; for there is no difference; (Romans 3:22) that is among men, among Jews or Gentiles; no distinction made between righteous men and sinners, or between some, being greater, others lesser sinners; for all have sinned, and come short of the glory of God; (Romans 3:23) are through sin depraved, and are destitute of the glorious image of God, that rectitude and uprightness of nature, in which man was created; and therefore stand in need of the justifying righteousness of Christ, by which they must be justified, if at all. The same inspired writer proceeds to observe, that the impulsive and moving cause of justification, is the free grace of God, being justified freely by his grace. (Romans 3:24) Grace moved Jehovah, the Father, to resolve upon the justification of his elect. Grace set his thoughts at work; employed his infinite wisdom to find out a way whereby these, though they should fall into sin, might be just with God. Grace put him upon ordaining, calling, engaging, and sending his Son to fulfill all righteousness in their room and stead; and it was grace in him to accept of it, for and on the behalf of them; and to impute it to them, who, in themselves, were sinners and ungodly. The grace and love of the Son greatly appear in his voluntary engagement to be the surety and substitute of his people, in his readiness to do the will of God, in his cheerful coming down from heaven about this work, and in the gracious manner in which he wrought out and brought in an everlasting righteousness. The grace of the Spirit is abundantly manifest in the revelation and application of the justifying righteousness of Christ, to a poor, sinful, unworthy creature, and in bestowing faith as a free gift upon him, to apprehend and embrace it as his own. The meritorious or procuring cause of justification, is placed in the redemption which is in Christ Jesus; whom God, in his infinite wisdom, and of his free rich grace, hath set forth or fore-ordained, to be a propitiation, to satisfy divine justice, by being an expiatory sacrifice for sin, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, adds the apostle, at this time his righteousness, that he might be just; that is, appear to be just, and the justifier of him which believeth in Jesus. (Romans 3:25, 26) So that by this wise and happy scheme, both the grace and justice of God wonderfully agree in the justification of a poor sinner, and are thereby greatly glorified. From the whole, the apostle deduces several inferences and conclusions; as that upon this scheme, there is no room nor reason for boasting in the creature; and asks, (Romans 3:27)"Where is boasting then? it is excluded; by what law? of works? nay, but by the law of faith; that is, the doctrine of faith, and particularly the doctrine of justification by faith in Christ’s righteousness; also that a man is justified, or whoever is justified, is justified by faith, without the deeds of the law; that God is the God both of Jews and Gentiles; and that there is but one way and method he makes use of in justifying of either, and that is, by faith and through faith; phrases which are synonymous, and expressive of one and the same thing; and then, in the words of our text, removes an objection which he easily saw would be raised against the doctrine he had advanced, Do we then make void the law through faith?

There were some who thought they did make void the law by the doctrine of faith: This was an objection common in the mouths of the Jews, and had been often leveled against the ministry of Christ and his apostles; and therefore the apostle Paul could be no stranger to it. Our Lord himself was traduced by the ignorant and ill-natured men of that generation in which he lived, as an Antinomian, both in doctrine and practice: as one in doctrine, which is evident, from those words of his in his own defence; Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill. (Matthew 5:17) Whence it is clear, that some had entertained such thoughts of him, that he came to destroy the law, and imagined that he did make it null and void by his doctrine and ministry: and that they charged him with being one in practice, is certain from the account he gives of their calumny and detraction when he says, The Son of man came eating and drinking; and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners; but wisdom is justified of her children. (Matthew 11:19) Now if they called the Master of the household so, it is no wonder that they of his household, his disciples and followers, should be treated in the same opprobrious manner. Accordingly, when Stephen, being filled with the holy Ghost, disputed with the Jews concerning the Messiah and the gospel-state, and they were not able to resist the wisdom and spirit by which he spake; they suborned, and set up false witnesses, who said and swore, that he ceased not to speak blasphemous words against this holy place, and the law. (Acts 6:13) When the apostle Paul returned unto Jerusalem, after he had travelled over a large part of the Gentile world, preaching the gospel of the grace of God with great success; James, a fellow-apostle, observed to him how many thousands of the Jews there were which believed in Jesus, and yet were all zealous of the law, and strenuous advocates for it; who had been informed that he had said many things among the Gentiles, contrary to Moses and his law, which were highly displeasing to them; and therefore be put him upon a method to conciliate himself to their affections; which method did not succeed according to desire and expectation: for the Jews having observed one Trophimus, an Ephesian, with him, whom they supposed he brought into the temple; they cried out, Men of Israel, help, this is the man that teacheth all men every where, against the people, and the law, and this place. (Acts 21:8) From all which it is most manifest, that the apostle must be fully acquainted with, and he aware of this popular objection to his doctrine; and which he here makes answer to; partly by way of detestation and abhorrence, God forbid; a way of speaking he often makes use of, when vile objections were made to his doctrine, or such wicked consequences drawn from it, as were abominable to him; as when he observes, What shall we say then? Shall we continue in sin that grace may abound? God forbid: How shall we that are dead to sin live any longer therein? (Romans 6:1, 2) Again What shall we say then? Is the law sin? God forbid Nay, I had not known sin hut by the law. (Romans 7:7) Once more; If while we seek to be justified by Christ, we ourselves also are found sinners, Is therefore Christ the minister of sin? God forbid : (Galatians 2:17) and partly he replies to this objection, by asserting the contrary, yea, we establish the law; in like manner as Christ had done before in a passage already referred to, 1 am not come to destroy, but to fulfill; and indeed, he is not destroying, but the fulfilling end of the law for righteousness to every one that believes. (Romans 10:4)

By faith here we are to understand either the grace or the doctrine of faith, or both. Faith may be considered as a grace; which by an inspired writer is defined to be the substance of things hoped for, the evidence of things not seen: (Hebrews 11:1) It is a grace peculiar to the chosen of God, and precious; it is a fruit and effect of electing love, and so an evidence of it; and is therefore styled The faith of God’s elect. (Titus 1:1) It is a gift of God, (Ephesians 2:8) an instance of his grace; and a specia1 blessing of the everlasting covenant; it is not obtained by the industry, power and will of man; it is implanted in the heart by the Spirit of God, and the power of his grace; whence it is said to be the faith of the operation of God. (Colossians 2:12) This grace has a considerable place and concern in the justification of a poor sinner before God, in the court of conscience. This is the eye of the soul, by which it sees and looks unto the righteousness of Christ for justification; for that in the gospel is revealed from faith to faith; (Romans 1:17) it is the hand of the soul, by which it receives the blessing from the Lord, even righteousness from the God of its salvation; (Psalm 24:5) or in other words, by which it receives abundance of grace, and of the gift of righteousness. (Romans 5:17) Hence such as are possessed of it, are said to be justified by it; not by it as an habit implanted in them by the Spirit of God; for, as such, it is a branch of sanctification; nor as an act performed by them; for as such, it is their act and deed, under the influence of the Spirit of God; but relatively, organically, or objectively considered; that is, as it relates to, and is concerned with, or has for its object Christ’s righteousness; or as it is a means of apprehending and receiving that as its justifying one; for faith itself doth not make us righteous; it is not our righteousness, nor does it give us one; no, nor an interest in Christ’s; but it is that grace by which we claim our interest in Christ’s righteousness; by which we have the knowledge and perception of it, and possess that spiritual peace, joy and pleasure which arise from it: it is that grace by which we live on Christ as the Lord our righteousness; who was delivered into the hands of justice and death for our offences; and was raised again for our justification. (Romans 4:25) Now faith considered as having such an hand in this affair, is no way contrary to the law of God; that is not made void by it; nor is obedience to it, on the account of faiths rendered unnecessary and insignificant, as will be shewn hereafter.

Again; By faith may be meant the doctrine of faith; and that either as it may intend in general the whole gospel, or in particular, the doctrine of justification by faith in Christ’s righteousness. The whole gospel sometimes goes by the name of faith, and is called, The faith once delivered to the saints; our most holy faith; and the faith of the gospel; (Jude 3) because it contains things to he believed at once, upon the credit of the revealer, and not to be disputed by carnal reason: it proposes, and points out the great object of faith, Jesus Christ; its language is, Believe on the Lord Jesus Christ, and thou shalt be saved: (Acts 14:31) it is the means, in the Spirit’s hands, of begetting and implanting the grace of faith in the hearts of God’s elect: Faith comes by hearing, and hearing by the word of God. (Romans 10:7) Yea, the word preached is unprofitable, unless it be mixed with faith by them that hear it. (Hebrews 4:2) Now there is an entire harmony and consistency between this doctrine of faith and the law of God. The law is so far from being made void by it, that whatsoever is against that, is also contrary to sound doctrine, according to the glorious gospel of the blessed God, committed to the trust of his servants. (1 Timothy 1:9-11) Moreover, since the apostle is manifestly insisting, in the context, upon the doctrine of a sinner’s justification before God, it is reasonable to suppose, that this is what he principally designs by faith; and it is not to be wondered at, that this should he so called; since the grace of faith is of so much use in it, to the apprehension, knowledge and comfort of it and since it is so fundamental an article of faith, that he that goes off from it, is said to he removed unto another gospel; Christ is become of no effect unto him: and whosoever seeks to be justified by the law, is fallen from grace; (Galatians 1:4, 6) that is, from the doctrine of it. Now by this particular doctrine also, the law is not made null and void; nor are good works, done in obedience to it, useless and unprofitable.

By the law, I apprehend, we are to understand not the ceremonial law, that law which stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them, the Jews, until the time of reformation; (Hebrews 9:1) that is, the gospel dispensation, or times of the Messiah; which law only had a shadow of good things to come, but not the very image of the things; and could never, by its daily or yearly sacrifices, make the comers thereunto perfect; (Hebrew 10:1) and therefore there was a disannulling of the commandment, for the weakness and unprofitableness of it. (Hebrews 7:18) This law is indeed made void and useless; Christ has broken down the middle wall of partition which stood between, separated and distinguished between Jew and Gentile; he has abolished in his flesh the enmity, that which was the cause of so much enmity between the people of Israel and the nations of the world, even the law of commandments contained in ordinances; (Ephesians 2:14, 15) wherefore no man should now judge or condemn Christians in respect of meat or drink, or of an holy day, or of the new moon, or of the sabbath-days, which are a shadow of things to come; but the body is of Christ; (Colossians 2:16, 17) he is the sum and substance of all these ceremonies: nor was this law abolished and made void until it was fulfilled in and by Christ; for every type and figure, every shadow and sacrifice, every office and ordinance pertaining to that dispensation, had their entire accomplishment in him. But by the law in this our text, I judge, the moral law is intended; that law which was written in Adam’s heart in innocence; some remains of which are to be observed in fallen man, and even among the Gentiles, destitute of a divine revelation; and because of the depravity of human nature, and the treachery of human memory, and because this law was so much obliterated, and almost erased out of the hearts of men; a new edition of it was delivered to Moses in writing, calculated particularly for the people of the Jews; and which is opposed unto, and contradistinguished from the gospel of Christ; the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:17) The sum of this law is love to God and to our neighbour; and is established by sanctions of rewards and punishments, promising life in case of obedience, and threatening with death in case of disobedience.

Now to make void the law, according to the import of the word here used, is to destroy and abolish it, to render it idle, inactive, weak, useless, and insignificant; and to establish it, according to the notation of the word in the text, is to make it stand, to place it upon a sure basis and firm foundation, or to make it effectual to answer the ends and purposes for which it is designed.

Upon the whole, the observation on the text, or the doctrine of it, is this; that the moral law is not made null and void, but is established both by the grace and doctrine of faith. The proposition consists of two parts, a negative and an affirmative, I shall first consider the one, and then the other.

First, The negative part of the proposition is, That the law of God is not made void either by the grace or doctrine of faith.

1. Not by the grace of faith. It is certain, indeed, that believing and working, or faith and works, are continually opposed to, and contradistinguished from each other in the business of justification; every one that has read his Bible, with any care, will be able to observe this. How often does the apostle say, that a man is justified by faith, without the deeds of the law ; (Romans 3:28) and that a man is not justified by the works of the law, but by the faith of Jesus Christ? Even we, says he, have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law for by the works of the law shall no flesh be justified. (Galatians 2:16) And a gain; To him that worketh not, but believeth, on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5) But then it should he known., that faith is not opposed to the doing of good works, in obedience to the law of God, from right principles, and with right views; but to trusting to, and depending upon them, and glorying in them, as the matter of justification before God, and acceptance with him; for that there is an entire agreement and consistency between faith in Christ, and works done in obedience to the law upon gospel principles, will clearly appear from the following hints. Let be observed then,

That that faith, only is right, which looks to and lays hold upon Christ’s righteousness for justification, that is attended with good works, as fruits of righteousness; for as the apostle James says, What doth it profit, my brethren. though a man say he hath faith, and have not works? Can faith save him? Faith if it hath not works, is dead being alone: (James 2:14, 17) and such a faith can never be true and genuine, nor of any use and advantage; though good works do not, and cannot justify a man’s person before God; yet they justify a man’s faith or evidence the truth of it before men; they are fruits of faith, and so testimonies of the reality of it. A man may say, adds the same apostle, thou hast faith and 1 have works: show me thy faith without thy works, and I will shew thee my faith by my works (James 2:18) Yea, he further observes, that by works faith is made perfect; and that, as the body without the spirit is dead; so faith without works is dad also. Not that the essence, perfection, and life of faith lie in, or flow from works; but because, as one rightly judges, works are second acts, necessarily flowing from the life of faith; and faith is said to be perfected by them, not with an essential perfection, as the effect is perfected by the cause; but with a complemental one, as the cause is made perfect, or rendered actually complete in the production of the effect. Faith is not an idle, inactive, inoperative grace but a very industrious, active, and working one; it works by love to God and Christ, to fellow-Christians and fellow-creatures; and love, by which faith works, takes a large compass of operation; it is very extensive, both as to its objects and its acts. Hence that which is perfect, as it is in Christ, is the fulfilling of the law; and though love is imperfect in the saints, yet so far as it acts aright, it acts in agreement with the law; and therefore the law can never be made void by that faith which operates by it. Owe no man any thing, saith the apostle, but to love one another; for he that loveth another, hath fulfilled the law. For this, Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false Witness; Thou shalt not Covet; and if there be any other commandment, it is briefly comprehended in this saying; namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of the law. (Romans 8:8-10)

Again; As faith without works is dead; so, on the other hand, works without faith, are dead works also; yea, Whatsoever is not of faith is sin: (Romans 14:23) and without faith it is impossible to please God, (Hebrews 11:6) or to perform any duty acceptable unto him. Hence the law, and obedience to it, can never be made void by this grace, and the exercise of it, or its concern in justification: since the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned? (1 Timothy 1:5)

Besides, believers, or such as have true faith in Christ and his righteousness, are the only persons that are capable of yielding spiritual obedience to the law, or of performing good works in a spiritual manner. Men may as soon expect to gather grapes of thorns, or figs of thistles, as to imagine that good works, such as are in all their circumstances so, can be performed by any evil man. Men must become the workmanship of God, and be created in Christ Jesus, in order to perform good works; which. God hath before ordained that we should walk in them; (Ephesians 2:10) they must be made new creatures, and put on the new man; which after God is created in, unto righteousness and true holiness; (Ephesians 4:24) and such as are born again, who have the Spirit of Christ within, them, the grace of Christ bestowed on them, and particularly, have the grace of faith, and that in exercise, are best qualified for doing works of real righteousness, and acts of true holiness: of all men in the world, such as have believed in Christ, as the Lord their righteousness and strength, ought to be careful to maintain good works for necessary uses; and these, indeed, are zealous of them, and are heartily desirous of performing more than they do, to testify their love to Christ, and to adorn his doctrine: which doctrine of grace teaches them, that denying ungodliness and worldly lust, they should live soberly, righteously and godly in this present world. (Titus 3:8 and 2: 11, 12)

Add to these things, that that faith which is concerned in a sinner’s justification, looks to Christ as the end, the fulfilling end of the law for righteousness; it lays hold upon a righteousness which is every way commensurate to the Law of God; which answers all its demands, and gives it all it requires; a righteousness with which God is well pleased, justice is satisfied, and by which the law is magnified and made honourable; (Isaiah 42:21) a righteousness that is complete and perfect, pure and spotless; by which all the seed of Israel shall be justified, and in which they shall glory: wherefore that faith which spies this in Christ, looks to him for it, and says, Surely in the Lord have I righteousness and strength; (Isaiah 45:24, 25) can never be contrary to the law of God, or do any thing by which that is made void and useless.

2. Nor is the law made void by the doctrine of faith, particularly by the doctrine of justification by faith in the righteousness of Christ. Indeed, according to this doctrine, the law does not justify, nor can any man be justified by the deeds of it; the law neither has, nor can it have, any such use, since the fall of man; this makes the righteousness of another necessary, and justification to proceed on another foot; For what the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us. (Romans 8:34) Man, through sin is dead; and he must be made alive before he is capable of working righteousness, or of yielding obedience to the law: there must be life before there can be righteousness. Now if there had been a law which could have given life, verily righteousness should have been by the law: (Galatians 3:21) but inasmuch as there never was any such law which could give life to a dead sinner, there can he no justification by it. The argument used by the apostle, is sufficient to give satisfaction to any one that has any regard to Christ or true Christianity; if righteousness come by the law, then Christ is dead in vain; (Galatians 2:21) but though this use of the law is set aside by the doctrine of faith, yet all its real and proper uses continue untouched by it, and remain in full force; we know that the law is good if a man use it lawfully. (1 Timothy 1:8) There is a lawful and there is an unlawful use of the law; the unlawful use of the law is to seek for life, righteousness and salvation by it; the lawful uses of it, and which are not made void by the doctrine of faith, are such as these:

One use of the law is, to inform us of the mind and will of God; it is a transcript of his holy nature and unchangeable will; and therefore is itself holy just and good,(Romans 7:12) as it must needs be, since it comes from him; it teaches us what is that good, and acceptable, and perfect will of God; it points out to us our duty both to God and man; what should be done or not done by us; it directs us to love the Lord our God with all our heart, soul, and strength; and to love our neighbour as ourselves; which, in a few words, contain the sum and substance of it.

Another use of the law is, to convince of sin: for by the law is the knowledge of sin; (Romans 3:20) of sin original and actual, of the sin of our hearts and nature, as well as of the sin of our lips, lives and actions: I had not known sin, says the apostle but by the law: for I had not known lust, that is, known it to, be a sin, and sinful, except the law had said, Thou shalt not covet. (Romans 7:7) Not that the law can or does of itself, really and thoroughly, spiritually and savingly, convince of sin; for this is the work of the Spirit of God: but then the Spirit of God makes use of the law to work in men thorough convictions of their sinful, lost, and miserable condition by nature.

Again; Another use of the law, not made void by the doctrine of faith, is, to be as a glass to believers themselves; to behold therein by the light of the divine Spirit, the deformity of their souls by sin, and the imperfection of their obedience; whereby they grow out of love with themselves, and quit all dependence on their own righteousness for justification. So the apostle Paul, comparing himself, his heart and services, with the pure and holy law of God, thus expresses himself; We know that the law is spiritual; but I am carnal, sold under sin. (Romans 7:14) In this view of things the psalmist David was able to make such an observation as this; I have seen an end of all perfection: thy commandment is exceeding broad; (Psalm 119:96) that is " I see that the law of God is so large and broad, and my obedience to it so short of it, and so imperfect, that I despair of ever attaining perfection by the deeds of it." It was, no doubt by the light of the Spirit, and as beholding herself in the glass of the law, that the church saw, and so said, that her righteousness was as filthy rags, and herself as an unclean thing. (Isaiah 64:6) Hence,

There is a farther use of the law to believers, and that is, to make the righteousness of Christ more dear and valuable to them for when they see how imperfect their own righteousness is, and how far short of the demands of the righteous law of God their obedience comes; and when they behold what an everlasting righteousness Christ has brought in; how perfect it is in itself, and how agreeable to the law; insomuch that it is not only fulfilled by it, but magnified and made honourable; they are at once delighted with it, fix upon it, and desire to be found in Christ not having their own righteousness which is of the law, but that which is through the faith of Christ; the righteousness which is of God by faith. (Philippians 3:9)

Once more; Another use and office of the law is, that. it is a rule of life, that is, of action, walk and conversation to the saints; who are not without law to God, but under the law to Christ: (1 Corinthians 9:21) and as it in the hands of Christ, and held forth by him, as King of saints, and lawgiver in his church, it is to be observed and attended to by them; and as persons born again, being under the influences of the blessed Spirit, and having his gracious assistance, they delight in the law of God, after the inward man; and though with the flesh, they sometimes, to their great regret and sorrow, serve the law of sin; yet, at other times they are enabled cheerfully, and with the mind, to serve the law of God. (Romans 7: 22, 25)

To say no more; though God’s justified ones, are as such, delivered from the wrath and condemnation of the law; Christ having redeemed them from thence by being made a curse for them; (Galatians 3:13) and having the sentence of condemnation executed upon him, which their sin deserved, so that there is now no condemnation to them that are in him; (Romans 8:1) they are passed from death to life, and shall never enter into condemnation: yet the law remains a cursing and damning law to others; it lies against Christless sinners; it pronounces them guilty, and accurses them; it says to them that are of the works of it, and are under it, Cursed is every one that continues not in all things which are written in the boo/c of the law to do them; (Galatians 3:10) yea, it is the killing letter, the ministration of condemnation and death unto them. Thus the law, as to these uses of it, both to saints and sinners, is not made void by the doctrine of faith.

Perhaps it will he asked, Is not the law, in some sense, destroyed and abolished? Does not the apostle say to believers, Ye are not under the law, but under grace? (Romans 6:14) Yea, he affirms that they are become dead to the law by the body of Christ; and that they are delivered from the law, that being dead wherein they were held. (Romans 7:4, 6) And elsewhere, (2 Corinthians 3:11) he argues from the former glory of the law, to the more excelling glory of the gospel, thus; If that which is done away, that is, the law, was glorious, much more that which remaineth, that is, the everlasting gospel, is glorious. To which I answer,

That the law, as a covenant of works, is abolished, and done away; in this sense, it is made void to believers. Adam was a covenant head and representative of all his posterity, in which he was a figure of him that was to come; the law was given to him and to all mankind in him, promising life on condition of obedience, and threatening with death in case of transgression. Adam soon broke this covenant, whereby sin entered into the world, and death by sin; and so death passed upon all men! for in him all have sinned, (Romans 5:12, 14) God’s elect themselves not excepted. These were considered in Adam, their natural and federal head; they sinned in him, and fell with him; the sentence of death passed on them as on others; the reason why it was not, and never will he executed upon them is, because Christ, in the everlasting covenant, became their surety and substitute: engaged to bear the punishment of their sins, and make satisfaction to the law and justice of God for them; which he has done by his sufferings and death; and so has delivered them from the law, as a covenant of works; and from all that misery, destruction and death, it entailed upon them wherefore they are not under the law, as a covenant of works, but under grace, the covenant of grace.

Again: The law is abolished and done away, as to the form of administration of it by Moses. The whole frame of the Mosaic economy is broke to pieces; which was signified by the two tables of stone being cast out of his hands and broken, when he came down from the mount; which were afterwards renewed, and put into the ark, a type of Christ; in whose hands, and not in the hands of Moses, is the law to be considered. The Jews said to the poor blind man, that was cured by Christ, Thou art his, that is, Christ’s disciple; but we are Moses’s disciples. (John 9:28) They valued themselves upon the latter; we Christians upon the former. Moses, indeed, was a faithful servant; but he was only a servant: Christ is a Son over his own house; and it is he that we are to hearken to. When Moses and Elias were with Christ on the mount, at the time of his transfiguration, a voice was heard, saying, This is my beloved Son, in whom I am well pleased: hear ye him; (Matthew 17:5) not Moses and Elias, but hear the well-beloved Son.

Moreover, the law is destroyed as a yoke of bondage. As it was a covenant of works, and as administered under the former dispensation, it tended to bondage, and induced a servile spirit on those that were under it, It was not. only a rigid schoolmaster, but a severe taskmaster; not only setting hard lessons, but requiring strict and perfect obedience, without giving any strength to perform, or directing where it is to he had; but now, in Christ’s hands, it is a perfect law of liberty; (James 1:25) and such as are called by grace, are made a willing people in the day of Christ’s power upon them; not only to he saved alone by him, but to yield a cheerful obedience to the law, as given forth by him. In this view of it, its commandments are not grievous; this yoke is easy, and this burden is light; the saints serve it with pleasure, not in the oldness of the letter, but in newness of spirit! (Romans 7:6)

Likewise, As has been already observed, the people of God are freed from the malediction of it, and condemnation by it, and so from the terror of it; it is a terrifying law, as it is a cursing and damning one; wherefore, to such, who desire to be under it, it may be said, what the apostle did, Do ye not hear the law? (Galatians 4:21) it speaks wrath and vengeance, cursing and bitterness: it is a voice of words, of terrible Words; which they that heard at mount Sinai in treated that the word should not be spoken to them any more; for they could not endure that which was commanded. But now the case is different with us under the gospel-dispensation; the scene is altered; the face of things is changed; we hear a different voice; love, grace and mercy, instead of wrath and vengeance: blessing and salvation, in the room of cursing and condemnation: we are not come unto the mount that might he touched, and that burned with fire, nor unto blackness, and darkness, and tempest; but we are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem; and to an innumerable company of angels; to the general assembly, and church of the firstborn, which are written in heaven; and to God the judge of all; and to the spirits of just men made perfect; and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12:18-20, 22-24)

Once more; The law is abrogated and made void, with respect to justification. We are not to seek for, and expect life and righteousness by obedience to it; and should we, our seeking would be in vain, and our expectation would be disappointed. Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? because they sought it not by faith but as it were by the works of the law. (Romans 9:31, 32) The same success attends all those who pursue the same scheme; by which they discover their ignorance, vanity and pride; their ignorance of the strictness of the justice of God; their vain opinion and conceit of their own righteousness; and their haughty and contemptuous rejection of the righteousness of Christ; all which is expressed in these few words; For they being ignorant of God’s righteousness, and going about to establish a righteousness of their own, have not submitted themselves unto the righteousness of God. (Romans 10:3) This is to act contrary to God’s declared way and method of justifying sinners. There can he no justification by the deeds of the law; this use of the law is entirely abolished; we are not to obey it with any such view, or for such a purpose; no, we are to yield obedience to it, as in the hands of Christ from a principle of love to him; and to express our gratitude for the numerous mercies we receive from him, and through him; and to testify our professed subjection, and. our sense of obligation to him.

But now, though the law is made void as a covenant of works, it still continues a rule of action, walk and conversation; though it is done away as to the form of the administration of it by Moses, the matter, the sum and substance of it remains firm, unalterable, and unchangeable in thc hands of Christ; though it is destroyed as a yoke of bondage, it is in being as a perrfect law of liberty; and though believers are delivered from the curse and condemnation of it, they are not exempted from obedience to it; and though they are not to seek for justification by it, they are under the greatest obligations, by the strongest ties of love, to have a regard to all its commands. So much for the negative part of the proposition. I proceed,

Secondly, To consider the affirmative, and to shew that the law is established by the grace and doctrine of faith.

The perpetuity of the law is maintained hereby. The race of faith always views the law in the hands of Christ, looks to him as the fulfilling end of it, and is attended with works done in obedience to it. According to the doctrine of justification by faith in the righteousness of Christ, all the precepts of the law are fulfilled, its penalty endured, and itself continued as a rule of righteousness. The Law, upon the gospel-scheme, is as unchangeable, and more so than the laws of the Medes and Persians; not one jot or tiddle of it has passed away, nor shall ever pass away; for all is fulfilled, and will he preserved.

The spirituality of the law is asserted and secured upon the foot of faith, and the doctrine of it. The Pharisees of old, as much as in them lay, made void the law, as to the spirituality of it, at the same time they pretended to be advocates for it; by insinuating as though the law only regarded the external actions of life, and was not concerned about the secret motions, inward thoughts and lusts of the heart: whereas, such as have believed in Christ, and understand his gospel, have other notions of the law; and know that it is spiritual. (Romans 7:14) A true believer, in the exercise of the grace of faith, beholds the inward corruption of his heart and nature; and mourns over it, as contrary to the pure and holy law of God; and at the same time, according to the doctrine of faith, with pleasure views, that he is justified by the blood of Christ, even by that blood which cleanseth from all sin, (Romans 5:9; 1 John 1:7) of heart, lip, and life.

The perfect righteousness of the law is established by faith, and the doctrine of it. Whatever the law requires, according to this doctrine is given it. Does it require pure and spotless holiness of nature? There is in Christ an entire conformity to it in this respect; who is holy, harmless, and undefiled; and as such, is an high priest that becomes us, is suitable to us, as being our sanctification and our righteousness. Does the law require sinless and perfect obedience to all its commands? Christ has always done the things that pleased his Father, and done all things that are pleasing to him; he has perfectly obeyed the whole preceptive part of the law. Does the law require of, and threaten transgressors with the penalty of death? Christ being made sin, was made a curse for his people, and became obedient to death, even the death of the cross. So that the law, in all respects, is magnified, and made honourable by him, according to the doctrine of faith,. We bring to the law in Christ our head, or rather he in our room and stead, a righteousness which answers all the demands of it, and casts a lustre and glory upon it and indeed, all the obedience of angels and men put together, does not, and cannot give the law such glory and honour as the obedience and righteousness of Christ does. Whence it is clear, that the law is so far from being made void, that it is thoroughly established by it.

Obedience to the law by believers, is enforced upon them by the best of motives, and yielded to it by them, under the best of influences; it is enforced on gospel motives and principles. Read over the epistles of the apostle Paul, particularly those to the Ephesians and Colossians, and you will easily see how the saints are exhorted to all the duties of life, incumbent on them in their families, the churches, and the world; and are encouraged to a performance of them upon the principles of grace, and by the doctrines of it; and according to the covenant of grace, they have the best assistance promised, provided and afforded to them. I will put my law in their inward parts, says the Lord, (Jeremiah 31:33) and I will write it in their hearts. And again; I will put my spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them.

Once more; By the doctrine of faith we establish the law, or make it stand; because we place it in the best of hands, and upon the surest foundation. The law was put into the hands of Adam; but it did not long continue there; it was quickly transgressed and broken. The two tables of stone, with the law written on them, were put into Moses’s hands; but he, as he came down from the mount, cast them out of his hands, and broke them to pieces beneath it: but now the law, according to the doctrine of faith, is put into the hands of Christ; and there it stands, and will stand firm and sure to all generations; yea, it will stand unchangeable and unalterable to all eternity. We say, The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, and he will save us. (Isaiah 38:22)

In this view of the law, how amiable and lovely must it look in the eyes of saints; they cannot but delight in it, as satisfied by Christ, and take pleasure in obeying it, as it is in his hands; the language of their souls is that of’ David’s O how I love thy law! it is my meditation all the day. (Psalm 119:97) And as there is a pleasure attends an observance of it, there is peace in it; though it doth not arise from it, nor is founded on it: Great peace have they which love thy law, and nothing shall offend them. (Psalm 119:165) Such as are believers in Christ, ought not only to he careful to maintain, but even to excel, to go before others in good works. Let us therefore, by divine assistance, shew by our lives and conversations, the truth of this doctrine, that "the law is not made void, but established by the gospel." Let us, as it is the will of God we should, with well-doing pat to silence the ignorance of foolish men; and shame them who falsely accuse our good conversation in Christ. Let us make it appear, throughout the whole of our conduct, under the gracious influences of the Spirit of God, that we have a proper regard to the unchangeable law of God, as to the everlasting gospel of Christ Jesus.

September 2010 Update

2010-08-26T17:45:00.000-04:00

We are rejoicing in the grace of God and our Lord and Savior Jesus Christ!

It is a privilege to be counted worthy to serve in the ministry of Christ. Ministering to the saints of God is an awesome, yet, serious responsibility. It is important for the Church and its ministers to return to the essential duties in which we have been called.

Much, if not most, of American Christianity is focused on the sensational rather than the eternal truth of God. We seek the rewards of this life forsaking the eternal treasures of God.

Covenant Baptist Church is seeking the old paths where God is worshipped according to His regulations; where discipleship is fulfilled in teaching the whole counsel of God; where fellowship is not a country club but rooted in the fellowship we have in Christ; where ministry is the function of the church; and, where evangelism is not circus gimmicks but a substantial covenant in Christ.

As a result, this means we are focused on quality and not quantity. We desire everyone to come to saving knowledge and fellowship with the saints, but we are building a fellowship of God’s people. The church is for God’s people and evangelism is our commission to go and make disciples.

Therefore, CBC is not a place where we assimilate sinners but seek their transformation by regeneration and sanctification.

The modern Church is being typified as a Pharisaical institution. Much of this is true and the reason is that the Church is catering to the world.

We have been commissioned to preach the word and to gather the elect into the fold. This is our mission and one we take seriously. If you are looking for a church that is serious about the religion of Jesus Christ, we invite you to find out more information by emailing us at covenant@covenantcommission.org

Please keep CBC in your prayers that God would use this congregation to advance Christ’s kingdom here in the heart of Georgia.

For Christ & Covenant,

James Brown Jr., Pastor

I Will Never Leave Thee

2010-08-16T20:28:00.001-04:00

By Arthur W. Pink (1886-1952)

“He hath said, I will never leave thee, nor forsake thee.”—Hebrews 13:5

CONTENTMENT is a tranquility of soul, a being satisfied with what God has apportioned. It is the opposite of a grasping spirit that is never appeased, with distrustful anxiety, with petulant1 murmurings. “It is a gracious disposition of mind, arising solely from trust in and satisfaction with God alone, against all other things whatever that may appear to be evil.”2 It is our duty to have the scales of our heart so equally poised in all

God’s dealings with us as that they rise not in prosperity, nor sink in adversity…When tempted to complain at your lot, meditate upon Him Who when here had not where to lay His head, Who was constantly misunderstood by friends and hated by innumerable enemies. Contemplation of the cross of Christ is a wonderful composer of an agitated mind and a querulous3 spirit.

“Be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee.” Here is an enforcement of what has just gone before, a reason for the duties enjoined, a motive supplied for the performance of them. One of the divine promises is quoted, which if it be duly appropriated by us, we shall be dissuaded from covetousness and persuaded to contentment. Resting on this divine assurance will both moderate our desires and alleviate our fears. “I will never leave thee nor forsake thee” is a guarantee of God’s continual provision and protection, and this rebukes all inordinate desires and condemns all anxious fears. The evils are closely connected: in most instances, covetousness in the Christian is rooted in a fear of need, while discontent generally arises from a suspicion that our present portion will prove to be inadequate for the supply of our needs. Each such disquietude4 is equally irrational and God-dishonoring.

Both covetousness and discontent proceed from unbelief. If I really trust God, will I have any qualms about the future or tremble at the prospect of starvation? Certainly not: the two things are incompatible, opposites—“I will trust, and not be afraid” (Isa 12:2). Thus, the Apostle’s argument is clear and convincing: “Let your conversation be without covetousness; be content with such things as ye have: for he hath said, I will never leave thee nor forsake thee”…“He has said”—who has? Why, One Whose power is omnipotent, Whose wisdom is infinite, Whose faithfulness is inviolable,5 Whose love is unchanging. “All the efficacy, power, and comfort of divine promises arise from and are resolved into the excellencies of the divine nature. He Who is truth hath said it and cannot deceive.”6 And what is it that He has said, which, if faith truly lays hold of, will subdue covetousness and work contentment? This: “I will never leave thee nor forsake thee.” God’s presence, God’s providence, God’s protection are here assured us. If due regard be paid to these inestimable blessings, the heart will be kept in peace. What more would we have save a conscious realization of the same? O for a felt sense of His presence, for a gracious manifestation thereof to the soul! What were all the wealth, honors, pleasures of the world worth, if He should totally and finally desert us? The comfort of our soul does not depend upon outward provisions so much as on our appropriation and enjoyment of what is contained in the divine promises. If we rested more on them, we would crave less of this world’s goods. What possible cause or ground for fear remains when God has pledged us His continual presence and assistance?

“I will never leave thee nor forsake thee.” It is almost impossible to reproduce in English the emphasis of the original, in which no less than five negatives are used to increase the strength of the negation, according to the Greek idiom. Perhaps the nearest approximation is to render it, “I will never, no, never leave thee, nor ever forsake thee.” In view of such assurance, we should fear no want, dread no distress, nor have any trepidation7 about the future. At no time, under any circumstances conceivable or inconceivable, for any possible cause, will God utterly and finally forsake one of His own. Then how safe they are! How impossible for one of them to eternally perish! God has here graciously condescended to give the utmost security to the faith of believers in all their difficulties and trials. The continued presence of God with us ensures the continued supply of every need.

“For he hath said, I will never leave thee, nor forsake thee.” These words were first spoken by Jehovah to the successor of Moses (Jos 1:5), whose task it was to dispossess Canaan of all the heathen nations then inhabiting it…This precious promise of God belongs as truly to me now as it did to Joshua of old. Let us then tenaciously hold this principle: the divine promises that were made upon special occasions to particular individuals are of general use for all the members of the household of faith…Are not the needs of believers the same in one age as another? Is not God affected alike unto all His children? Does He not bear them the same love? If, then, He would not desert Joshua, He will not any of us…“Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope” (Rom 15:4)…“So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Heb 13:6).

Once more, the Apostle confirms his argument by a divine testimony, for he quotes from Psalm 118:6. In this citing of David’s language, Christians are again taught the suitability of O.T. language unto their own case and the permissibility of appropriating the same unto themselves: “we may boldly say” just what the Psalmist did!...The believer is weak and unstable in himself and constantly in need of assistance, but the Lord is ever ready to take his part and render all needed aid. “The Lord is my helper” implies, as William Gouge (1575-1653) pointed out, “a willing readiness and a ready willingness to afford us all needed succor.” Those whom He forsakes not, He helps—both inwardly and outwardly. Note carefully the change from “we may boldly say” to “the Lord is my helper”: general privileges are to be appropriated by us in particular. “Man can do much: he can fine, imprison, banish, reduce to a morsel of bread, yea, torture, and put to death; yet as long as God is with us and standeth for us, we may boldly say, ‘I will not fear what man can do.’ Why? God will not see thee utterly perish. He can give joy in sorrow, life in death.”8 May the Lord graciously grant both writer and reader more faith in Himself, more reliance upon His promises, more consciousness of His presence, more assurance of His help, and then we shall enjoy more deliverance from covetousness, discontent, and the fear of man.

1 petulant – childishly bad-tempered.
2 John Owen, Exposition of the Epistle to the Hebrews, Vol.7, 412-413.
3 querulous – complaining in a whining manner.
4 disquietude – feelings of anxiety that make one tense and irritable.
5 inviolable – incapable of being broken.
6 Owen, 413.
7 trepidation – feeling of alarm or dread.
8 Thomas Manton, “Sermon upon Hebrews 13:5,” The Complete Works of Thomas Manton, Vol. 18, 452.

From Studies in the Scriptures, reprinted by and available from Chapel Library.

A.W. Pink (1886-1952): Pastor, author; born in Great Britain, immigrated to the U.S., and returned to his homeland in 1934; born in Nottingham, England.

The Right Hand of Fellowship

2010-08-09T03:08:00.001-04:00

Yesterday, Covenant Baptist Church (CBC) was blessed with the confirmation and covenanting of a new family into membership. We rejoice in the work God is doing in the life of CBC.

In a day when the America Church no longer value's Church membership it is exciting to see foundational premises being reclaimed. CBC is a covenanted body of believers who take membership seriously. We have been called out of darkness into the light of Christ to show forth the praised of God as His people (1 Peter 2:9-10).

CBC is presently studying God's Covenant and eschatology. During our Sunday worship, service we are looking at the characteristics needed for reformation. After going through the Sovereignty of God and the doctrines of grace, we are now focused on Covenant Theology. During the afternoon, we are engaged in a less formal study of eschatology using American Vision's Basic Training for Understanding Bible Prophecy. This allows for plenty of discussion time and pinpointing each participant's questions and topics where more in-depth study is needed.

CBC has enjoyed a tremendous time of worship, study, and fellowship the last several weeks. God is continually compacting and making us a body "fitly joined together."

"For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." -Ephesians 4:12-16

Please continue to pray for CBC and ministries. If you would like more information or would like to worship with us, you can contact us at covenant@covenantcommission.org

August Update

2010-07-27T11:08:00.002-04:00

Greetings in the name of our Savior and King, Jesus Christ!

We were unable to post an update for July due to a full schedule. However, several things have transpired.

First, Covenant Baptist Church is blessed with a new family. We are rejoicing in the fact that God is still working not only here in our local area but throughout the world. It has been a great couple of months of fellowship and work at CBC.

Second, the church building and property we were inquiring into fell through. Although we were disappointed, we know it is in God's control. We will keep looking and waiting for God's direction in this matter.

Church planting is not an over night sensation but a commitment plant and water leaving the increase in the hands of God. As Lt. Gen. "Stonewall" Jackson said, "Duty is ours; consequences are God's."

In addition, when we came to this area we were not completely sure where God would have us focus. We knew we were going to be in the Barnesville, Thomaston, Forsyth, or Griffin area. Over the last few months, God is seemingly directing us to the Griffin (Southeastern Spalding County) and Northern Pike County area. This is now where we are concentrating our efforts in looking to establish our church location.

Please continue to pray for CBC and if you are looking for a church that declares the whole counsel of God please contact us for worship times and location. God bless!

For Christ & Covenant,

James Brown Jr.

New Article Series from Covenant Commission

2010-06-10T14:13:00.000-04:00

Tim LaHaye and Jerry Jenkins wrote in their book Are We Living in the End Times:

"...history reveals that many interpreted the events of their day as fulfillments of end-time prophecies. In some cases their date setting and speculation turned off more people than it inspired, but at least they were studying the Scriptures in an attempt to properly discern the times."

After this preposterous statement in their introduction, the book sets forth the premise we are living in the end of time. Along with this false eschatology time table is a system that includes a rapture of the Church proceeding a seven year tribulation. This seven year tribulation commences with the Anti-Christ taking over the world. The tribulation ends with the Second Coming of Christ to defeat the Anti-Christ and establish His millennial reign as Satan is bound during this time. At then end of this 1,000 years Satan is turned loose and deceives the nations for a final battle to end the once and for all the rebellion of Satan against God.

Of course, there are many other details within this system called Dispensationalism. Many of the passages used for its theory are prophecies already fulfilled in history. However, they pull them out of context to apply a literal fulfillment in our day. With some textual changes they make them fit by violating clear commands of Scripture.

“Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.” -Deuteronomy 4:2

“What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.” -Deuteronomy 12:32

“Add thou not unto his words, lest he reprove thee, and thou be found a liar.” -Proverbs 30:6

As throughout history, these false prophecies and heretical teachings are causing many to turn away from the faith. Do not be deceived. For this very reason, Covenant Commission, a ministry of Covenant Baptist Church is producing an article series entitled Christian Expectations. The Introduction and Part One are currently online. Two more articles are coming soon!

May 2010 Update

2010-05-31T22:27:00.005-04:00

Greetings in the name of our Savior and King!

May has already came and gone! Time is passing fast as the work increases due to the erosion of the home, church, and civil government in our society. However, we have the answer in the Word of God, which dictates our need to proclaim and publish it throughout all of Georgia.

We hope everyone had a great Memorial Day and weekend with family and friends. Most of all, we would like to thank our veteran's for their sacrifice and service. Thinking about our veteran's, I came upon a quote from Gen. Douglas MacArthur's Duty, Honor, and Country speech. In recognition of those who have died for liberty, he said:

"I do not know the dignity of their birth, but I do know the glory of their death. They died unquestioning, uncomplaining, with faith in their hearts, and on their lips the hope that we would go on to victory. Always for them Duty, Honor, Country."

Would to God we had Christian soldiers with the same character to advance the Kingdom of Christ today!

Lord willing, next month we will receive a conclusive answer about a church building we are hoping to use for services. It is an older building west of Griffin, GA. If this is the Lord's will, it will give us the stability and permanence we are looking to establish to attract families in establishing this congregation. There are still many obstacles and much work to do, with or without a regular meeting place.

Please keep this in your prayers and the establishment of Covenant Baptist Church.

For more information about CBC please email us at covenant@covenantcommission.org

God bless!

April 2010 Update

2010-04-07T18:34:00.000-04:00

Greetings in the name of our Lord and Savior Jesus Christ!

It has already been a frantic year and one that is flying by. We are already a week into April and we are pressing forward as hard as we can. For those looking for a Reformed Baptist church home and believe God would have you to be part of a church planting experience, please pray about it and contact us a covenant@covenantcommission.org

There are several things we hope y'all will be in prayer with us about:

1. Church meetinghouse. We have been searching into the possibilities of older, former church facilities no longer in use. Pray that God will open up a place for us to meet on a regular basis from which Christ's Church can be built in this area.

2. Reformed families. Pray that God will send like-minded families to covenant with us for the advancement of Christ's Kingdom.

3. Resources. Pray that the resources needed will be supplied in the next few months to do the work.

We appreciate your prayers and support! God bless!

From the Seventh Day to the First by Rev. R. L. Dabney

2010-02-16T14:28:00.001-05:00

We shall now attempt to show the ground on which we assert that the Sabbath, "from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord's day, and is to be continued to the end of the world as the Christian Sabbath." This proof is chiefly historical, and divides itself into two branches; first, that drawn from the inspired history of the New Testament; and second, that found in the authentic but uninspired testimony of primitive Christians. The latter, which might have been thought to demand a place in our review of the history of Sabbath opinions has been reserved for this place, because it forms an interesting part of our ground of argument. But let us here say, once for all, that we invoke this patristic testimony, in no popish or prelatic spirit of dependence on it. In our view, all the uninspired church testimony in the world, however venerable, would never make it our duty to keep Sunday as a Sabbath. We use these fathers simply as historical witnesses; and their evidence derives its whole value in our eyes from its relevancy to this point; whether or not the apostles left a custom of observing Sunday, instead of the Sabbaths, established by their example in the Churches.
Our first, or preliminary argument for the observance of Sunday as the Sabbath, is that implied in the second Scripture reference subjoined by our Confession to the sentence we have just quoted from it. If we have been successful in proving that the Sabbath is a perpetual institution, the evidence will appear perfect. The perpetual law of the decalogue has commanded all men, in all time, to keep a Sabbath-day; and "till heaven and, earth pass, one jot or tittle shall not pass from the law of God till all be fulfilled." The Apostle, in Col. 2:16-17, clearly tells us that the seventh day is no longer our Sabbath. What day, then, is it? Some day must have been substituted; and what one so likely to be the true substitute as the Lord's day? The law is not repealed; it cannot be. But Paul has shown that it is changed. To what day is the Sabbath changed, if not to the first? No other day in the week has a shadow of a claim. It must be this, or none; but it cannot be none: therefore it must be this.
The other main argument consists in the fact that disciples, inspired apostles, and their Christian associates, did observe the Lord's day as a religious festival. And this fact must be viewed, to see its full force, in connection with the first argument. When we find them at once beginning, and uniformly continuing, the observance of the Lord's day, while they avow that they are no longer bound to observe the seventh day, and when we couple with this the knowledge of the truth that they, like all the rest of the world, were still commanded by God to keep His Sabbath, we see that the inference is overwhelming, that the authority by which they observed the Lord's day was from God, although they did not say so. That which is inferred from Scripture, "by good and necessary consequence," is valid; as well as "that which is set down expressly in it." Examination shows us, then, that the disciples commenced the observance of the Lord's day by social worship the very next week after the resurrection. From John 20:19, we learn that the very day of the resurrection, at evening, the disciples were assembled with closed doors, with the exception of Thomas Didymus. Can we doubt that they had met for worship? In verse 26 we learn: "And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, 'Peace be unto you.'" None will doubt but that this was also a meeting for worship, and the phraseology implies that it was their second meeting. In Jewish language, and estimates of time, the days at which the counts begin and end are always included in the counts; so that "after eight days," here indisputably means just a full week.
By consulting Leviticus 23:15-16; Deut. 16:9, we find that the day of Pentecost was fixed in this way. On the morrow after that Sabbath (seventh day) which was included within the passover week, a sheaf of the earliest ripe corn was cut, brought fresh into the sanctuary, and presented as a thank offering to God. The day of this ceremonial was always the first day of the week, or our Sunday, which was, to the Israelites, a working day. From this day they were to count seven is God's day, the Lord's day should mean a Christian Sabbath. And the occupation of the Apostle this day, with peculiar spiritual exercises, gives additional probability to the belief that it was observed by the New Testament Christians as a day of devotion.
We come now to the second branch of the historical argument --the testimony of the early, but uninspired Christian writers. The earliest of all cannot be called Christian. In the celebrated letter of inquiry written by Pliny the younger to the Emperor Trajan, on the treatment of persons accused of Christianity, this pagan governor says, that it was the custom of these Christians, "to meet, stato die, before light, to sing a hymn to Christ as God, and bind each other in an oath, (not to some crime but) to refrain from theft, robbery and adultery, not to break faith, and not to betray trusts." This letter was written a few years after the death of the Apostle John. We cannot doubt that this stated day, discovered by Pliny was the Lord's day. Ignatius, the celebrated martyr-bishop of Antioch, says, in his epistle to the Magnesians, written about A. D. 107 or 116, that this is "the Lord's day, the day, the day consecrated to the resurrection, the queen and chief of all the days."
Justin Martyr, who died about A.D. 160, says that the Christians "neither celebrated the Jewish festivals, nor observed their Sabbaths, nor practised circumcision." (Dialogue with Trypho, P. 34). In another place, he says, that "they, both those who lived in the city and those who lived in the country, were all accustomed to meet on the day which is denominated Sunday, for the reading of the Scriptures, prayer, exhortation and communion. The assembly met on Sunday, because this is the first day on which God, having changed the darkness and the elements, created the world; and because Jesus our Lord on this day rose from the dead."
The epistle attributed to Barnabas, though not written by this apostolic man, is undoubtedly of early origin. This unknown writer introduces the Lord, as saying: "The Sabbaths which you now keep are not acceptable to me; but those which I have made when resting from all things, I shall begin the eighth day, that is the beginning of the other world." "For which cause, we (Christians) observe the eighth day with gladness, in which Jesus rose from the dead," &c. Ephesians 15.
Tertullian, at the close of the second century, says: "We celebrate Sunday as a joyful day. On the Lord's day we think it wrong to fast, or to kneel in prayer."
Clement of Alexandria, contemporary with Tertullian, says "A true Christian, according to the commands of the Gospel, observes the Lord's day by casting out all bad thoughts, and cherishing all goodness, honouring the resurrection of the Lord, which took place on that day."
But, perhaps the most important, because the most learned, and, at the same time, the most explicit witness, is Eusebius, the celebrated bishop of Cæsarea, who was in his literary prime about the era of the Council of Nice, A.D. 325. In his Commentary on the xcii Psalm, which the reader will remember, is entitled "a psalm or song for the Sabbath-day," he says: "The Worb, (Christ), by the new covenant, translated and transferred the feast of the Sabbath to the morning light, and gave us the symbol of true rest, the saving Lord's day, the first (day) of light, in which the Saviour gained the victory over death, &c. On this day, which is the first of the Light, and the true Sun, we assemble after the interval of six days, and celebrate holy and spiritual Sabbath; even all nations redeemed by Him throughout the world assemble, and do those things according to the spiritual law, which were decreed for the priests to do on the Sabbath. All things which it was duty to do on the Sabbath, these we have transferred to the Lord's day as more appropriately belonging to it, because it has the precedence, and is first in rank, and more honourable than the Jewish Sabbath. It is delivered to us that we should meet together on this day, and it is evidence that we should do these things announced in the psalm."
The first Church council which formally enjoined cessation of labour upon the Lord's day was the provincial synod of Laodicea, held a little after the middle of the fourth century. The twenty-ninth canon of this body commanded that none but necessary secular labours should be carried on upon Sunday. But Constantine the Great, when he adopted the Christian as the religion of the State, had already enacted that all the labours of courts of justice, civil and military functionaries, and handicraft trades, should be suspended on the Lord's day, and that it should be devoted to prayer and public worship. This suspension of labour was not, however, extended to agriculturists, because it was supposed they must needs avail themselves of the propitious season to gather their harvests, or sow their seed, without regard to sacred days. But the Emperor Leo (who came to the throne A.D. 457) ultimately extended the law to all classes of persons.
The Christians did not for several hundred years apply the word Sabbath to the first day of the week, but always used it distinctly to indicate the Jewish seventh day. Their own sacred day, the first day, was called by them the Lord's day as they said, because it was dedicated to the honour of Christ, and because it was the head, crown, and chief of all the days. They also called it Sunday (Dies solis, a phrase frequently found among the Latin Christians), because, according to their interpretation of Genesis 1:3, the sun was created on the first day of the week; but still more, because on that day the brighter Sun of Righteousness arose from the dead, with healing in His beams. The objection often made by persons over-puritanical, that it smacks of Pagan or Scandinavian profanity to say Sunday, because the word indicates a heathenish consecration of the day to the sun, is therefore more Quakerish than sensible. We are willing to confess that we always loved the good old name Sunday --name worthy of that day which should ever seem the brightest in the Christian's conceptions, of all the week, when the glorious works of the natural creation first began to display the honours of the great Creator, and when that new and more divine creation of redeeming grace was perfected by the resurrection of Jesus Christ. But, in the application of the phrase "Christian Sabbath" to the first day, the Westminster Assembly had a definite and truthful design, although the early Church had not given it this name. It was their intention to express thus that vital head of their theory; that the Old Testament institute called Sabbath, which was coeval with man, and was destined to coexist with all dispensations, was not abrogated; that it still existed substantially, and that Christians were now to find it in the Lord's day. To the Christian the Lord's day is the Sabbath (such is the significance of the name), possessing the Divine authority, and demanding in the main the sanctification which was formerly attached to the seventh day.
Another head of the Sabbath argument remains: from its practical necessity, as a means of securing man's corporeal and mental health, his morality, his temporal success in life, and his religious interests. This is the department of the discussion which has been more particularly unfolded in the "Permanent Sabbath Documents," published under the auspices of Dr. Justin Edwards, and more recently in the remarkable essays on the Sabbath, produced by workingmen in Great Britain. It is now by so much the best understood part of the Sabbath discussion that we should not have introduced it at all except that it was one of the stones in the arch of our attempted demonstration, that there is a natural necessity in man for a Sabbath rest. The Creator, who appointed the Sabbath, formed man's frame; and all intelligent observers are now agreed that the latter was adapted to the former. Either body or mind can do more work by resting one day in seven, than by labouring all the seven days. And neither mind nor body can enjoy health and continued activity without its appointed rest. Even the structure of the brutes exhibits the same law. Again: As a moral and social institution, a weekly rest is invaluable. It is a quiet domestic reunion for the bustling sons of toil. It ensures the necessary vacation in those earthly and turbulent anxieties and affections, which would otherwise become inordinate and morbid. It brings around a season of periodical neatness and decency, when the soil of weekly labour is laid aside, and men meet each other amidst the decencies of the sanctuary, and renew their social affections. But above all, a Sabbath is necessary for man's moral and religious interests. Even in Paradise, and in man's state of innocence, it was true that a stated season, resolutely appropriated to religious exercises, was necessary to his welfare as a religious being. A creature subject to the law of habit, of finite faculties, and required by the conditions of his existence to distribute his attention and labours between things secular and things sacred, cannot successfully accomplish this destiny without a regular distribution of his time between the two great departments. This is literally a physical necessity. And when we add the consideration that man is now a being of depraved, earthly affections, prone to avert his eyes from heaven to the earth, the necessity is still more obvious. Man does nothing regularly for which he has not a regular time. The absolute necessity of the Sabbath, as a season for the public preaching of religion and morality, as a leisure time for the domestic religious instruction of the young, as a time for private self-examination and devotion, is most clear to all who admit the importance of these duties. And now, it is most obvious to practical good sense, that if such a stated season is necessary, then it is proper that it should be ordained and marked off by Divine authority, and not by a sort of convention on man's part. To neglect the stated observance of a religious rest, is to neglect religion. And when there is so much of mundane and carnal affection -- so much of craving, eager worldly bustle -- to entice us to an infringement of this sacred rest, it is certain that it will be neglected, unless it be defended by the highest sanction of God's own authority. Nay, do we not see that this sanction is insufficient, even among some who admit its validity? Again: If such a stated rest is necessary, then it is also necessary that its metes and bounds be defined by the same authority which enjoins the rest itself. Otherwise, the license which men will allow themselves in interpreting the duration of the season, and in deciding how much constitutes the observance of it, or how little, will effectually abrogate the rest itself. If, then, the necessities of human nature require a Sabbath, it does not appear how God could ordain less than we suppose He has done, in requiring the whole of a definite length of time to be faithfully devoted to religious exercises, and in making this, command explicit and absolute.

On the Duty of Observing the Christian Sabbath by Rev. Davis Collins

2010-02-16T13:48:00.000-05:00

Charleston Baptist Association (SC)
Circular Letter, 1809

Beloved Brethren,

The laws and ordinances of God have been ever, by the wise and good, justly held most sacred. The ancient Jewish Church had many of them, which were either moral, judicial, or ceremonial. Of these, some were typical of Christ; such, with all which strictly belonged to the Jewish state and polity, were at his appearance abrogated; but the moral precepts remain obligatory on Christians, and are incorporated with the duties and worship of the New Testament Church Such is the institution of the Sabbath -- The subject on which we promised to address you in this Letter.

Convinced of the morality of the Sabbath, and of the propriety, and necessity of observing it, we can but greatly lament its many and gross violations by the unbelieving part of the world; and indeed, by many professing the holy religion of Christ, who notwithstanding their sacred profession, lightly esteem, abuse, or neglect it.

Our design is, therefore, to maintain the authority of the sacred precept which enjoins it, that pious souls may be guarded against the temptations which lead to its abuse; that backsliders, who are chargeable with this sin may be reclaimed; and that the disobedient may be warned, and taught to remember the Sabbath day, that they may keep it holy.

The form of expression used in the 4th Commandment implies, that the duty it enjoins was known before the giving of the law by Moses; it is not, ye shall observe a sabbath day; but "remember the sabbath day, to keep it holy:" the day of God's rest, concerning which ye have been already instructed. A day blest and sanctified by God at the creation of the world; enjoined in the most solemn manner, by him, from the top of Sinai; observed by patriarchs and prophets; and regarded as sacred by Christ and his Apostles, merits our highest esteem and veneration.

In viewing the doctrine of the sabbath, there are two things, especially, to be noticed and seriously regarded: first, the separation of a portion of our time to the immediate service of God, for the glory of his holy name; secondly, the provision made by this appointment for our good, personal and social, temporal and eternal. These are intimately connected in the institution; and no doubt, for these reasons the law of the sabbath had a place given it in the Ten Commandments. But the exact proportion of time to be kept as, a sabbath, and the particular day, seem to be enjoined by positive law; and therefore are liable to be changed. Hence these may change under different dispensations, according to the particular design of the dispensation to which the positive command which governs in such case belongs, without the least violation of the moral precept. Such, We conceive, is the change of the sabbath from the seventh day under the former dispensation, to the first or Lord's day, under the Gospel. The same portion of time, both as to order and duration, being observed under the latter, as obtained under the former dispensation.

With great propriety, therefore, may the first day of the week be stiled the Christian Sabbath; especially, as it is the 7th day, or part of time in the series of days, from the completion of man's redemption by the Son of God -- a work no less important and glorious than the work of creation. But the moral nature of the institution will admit of no change, the reason for its observance, which originates in our relation & obligations to God, & in holiness, without which no man shall see the Lord, being invariably the same. God also, who gives us all our time, ever claims, under every dispensation, that part from us in return, which he has consecrated to himself. The portion of time allotted for the sabbath, is one whole day in seven; which should be kept free from worldly business and cares.

There was, no doubt, a difference of sentiment among Christians about the sabbath day, in the time of the apostles; not, it should seem, on the question, whether there was or should be a sabbath day (the propriety and Divine authority of which seem not to have been doubted by any but infidels;) but concerning the Jewish sabbath, or sabbaths, as distinguished from the Lord's day, or New Testament sabbath. The judaizing teachers insisted on the observance of the former, in the same manner as they did on that of circumcision. The observance of this day by those who thought it right, or by such as would not willingly wound the consciences of others who thought so, might be lawful, as was Paul’s circumcising of Timothy; but it could not be required, as a duty enjoined by God. This accounts for the reasoning of St. Paul; who does not attempt in his address either to the Romans, or Colossians, to ‘whom he writes on this subject, to show that there was no day sacred; but that in respect of the Jewish sabbaths, as may be inferred, every man should be fully persuaded in his own mind; and that they should not censoriously judge each other on account of this difference in sentiment. His own example was in favour of observing the first day of the week, as the Christian sabbath; and with him all the apostles and primitive Christians agreed. To this day they gave the sacred title of the Lord's day, a name which corresponds to that other important, sacred term, the Lord’s Supper; and ought to be esteemed and reverenced at all times by the Christian church, in honour of him who is the Lord Christ, the beginning of the creation of God, the redeemer of the elect, and heir of all things.

The original design of the sabbath, next claims our attention. We cannot view it as merely a day of rest, much less of idle amusement; but as a day blest and hallowed of God; as a feast to the Lord; and for the holy convocation of his people. This appears to have been David's view of the subject, when he exclaimed, "A day in thy courts is better than a thousand." We are told by the blessed Redeemer, "that the sabbath was made for man" -- not to suffer his violation and abuse; but for his bodily refreshment, & the promotion of his spiritual, eternal interests, in the contemplation of the perfections, and counsels, grace, and works of his Creator, Redeemer, and Sanctifier; and in his seeking, admiring and adoring his God, in a holy, humble, thankful, and reverential manner.

In this regard to the sabbath the whole human family are concerned; and for neglect therein, God will bring them into judgment. We have very weighty reasons assigned for keeping the sabbath -- Creation being completed in six days, on the seventh God rested from his work, and blessed the seventh day and hallowed it. God's being the Lord, or convenant God of his people, who sanctified them, of which the sabbath is said to be a sign, is another reason. The emancipation of Israel from Egyptian bondage, which answers, in its typical meaning, to the deliverance of the Church at large from spiritual bondage, is one of great weight. To those from the Old Testament, the New adds these considerations, which furnish at once, additional motives for keeping the sabbath, and for the change of the day --

First, the resurrection of Jesus Christ from the dead on the first day of the week, when he rested from the labour and sufferings he had endured in the work of man's redemption.
Secondly, his frequently appearing to his disciples and blessing them on that day, after his resurrection.

Thirdly, the extraordinary descent of the Holy Ghost on the assembled Church on that day, endowing the disciples with miraculous gifts for the propagation of the Gospel.
Fourthly, the example of the inspired apostles and primitive church, who used on that day to assemble for public worship, & for the administration of the most sacred ordinances. All these considerations conspire to prove, that the sabbath is to be held sacred; that God has appointed it for a day of holy convocation to his church, in which they should assemble to attend on his public worship, & have the most solemn ordinances of his appointment administered to them.

Surrounded as we are, with rich displays of the Divine perfections, love, and grace, furnishing us with motives the most powerful, for keeping the sabbath, shall we not esteem the holy day of the Lord honourable, keep it as a feast to the Lord, and unite with the thousands of joyful saints who at that sacred season approach the sanctuary of the Most High, to learn his will and celebrate his praises?

Should any still object to the moral obligation of keeping the sabbath day, under a persuasion that the institution was altogether of a ceremonial nature, and urge, as some have done, that it was only typical of the gospel dispensation, under which every day is to be esteemed alike; -- We reply, that though the force of this objection has been obviated already, by the rational and scriptural arguments we have introduced in the support of the sabbath, we have to observe further, that the difference between things sacred and common, is as real as between things innocent and sinful: that from the nature of man and the state of the world, there appears to be as great need of a sabbath under the Christian dispensation, as there was under the Jewish, both in respect to human happiness, and the honour of God. To which may be added that if our obligations are increased by the greatness and rich variety of blessings which the gospel affords, reason would dictate, that the sabbath is admirably suited to the nature of such a blessed dispensation, & we should he the more earnest to honour God its divine author, by attending on his worship & fulfilling all his institutions, to which the sabbath invites.

With respect to every day being alike, it is certain that the word of God does not declare this. We have seen, that what the apostle says on this subject, appears to have its application to the distinction made between days by the judaizing teachers; but God has commanded us to labour six days, which therefore becomes an indispensable duty, a duty discoverable in part from the very nature of things; but on the seventh, saith the Most High, "Thou shalt do no manner of work, nor suffer it to be done within thy gates," or limits of thy authority. Will any then pretend to say, every day ought to be esteemed alike? Surely not. It would be a dreadful curse to a people to be deprived of the sabbath, and left without a day of public worship, instruction and rest. Likewise, to have no days in which to labour for support would be a heavy affliction, under which, in the present state of things, we could not long exist. Hence we conclude, that the great Creator in his infinite wisdom, has by the fourth Commandment disposed of our time in a manner best suited to our advantage, as well as to his own glory. -- We fear therefore, that those who can dispense easily with this ordinance of God, can make light of others also; are unfriendly to the interests of religion, and far from the kingdom of heaven.

It has appeared, that the very nature of the sabbath entitles it to continuance, esteem, and veneration: we cannot therefore consider it as merely ceremonial, but as having to its moral nature an evangelical use annexed under the gospel. It is now an important mean of grace to the church, in which they enjoy much of that spiritual rest which Christ has brought to his people, and have an anticipation and earnest of the eternal rest, at which they will arrive when this imperfect state of things shall end. After that period, the present means of grace will not be necessary; but the saints will enjoy rest uninterrupted by labour, and day without intervening night to eternity.

While viewing our subject as connected with the glory of God as our creator, redeemer, and sanctifier; with the public worship of God; the peace and salvation of the church, and of men in general; with the most important temporal interests of all men, of servants in particular, and even as consulting the comfort of beasts who labour for man -- in a word, with the happiness of the whole creation -- How must the sabbath be endeared to every devout, humane, and benevolent heart! How delightful to the pious man must be the prospect, when after the labour and fatigue of six days, he beholds the seventh ushered in, shining with blissful radiance, stilling the tempest of the mind, refreshing the wearied limbs with salutary rest, and filling the admiring soul with wonder, love and praise, by the discovery and enjoyment of that rich profusion of blessings which as the Lord's day it brings to man! Surely, none but blind zealots, careless profligates, or men of minds unsanctified, can allow themselves to violate or disregard the sabbath! A cause so just, important, & beneficial, as to its divine authority and sacredness must engage for its support the zealous attention and regard of all the pious, humble worshippers of God.

A correct judgment of what things may be lawfully done on the sabbath, and what may not, is an attainment of importance. The nature and design of the sabbath will teach you, that works of piety, necessity and mercy, may be lawfully done on that day, because congenial to its nature and design, and especially, because the doing of them is sanctioned by the instruction and example of our Divine Redeemer: But the common business of life is thus doubtedly to be laid aside on the sabbath day.

Unhappily, through the influence of custom and habit, such things grow familiar, and lose too much the appearance of evil in our eyes; especially, when we compare them with those of a more criminal nature, which we see practised by others, on God's holy day: such as hunting, fowling, and fishing; collecting in companies at public houses, or other places of resort, for the purposes of excessive drinking, gaming, and sporting; and too frequently, in the event, for quarreling, fighting and profanity; for all which the wrath of God cometh on the children of disobedience.

"But, brethren, we are persuaded better things of you, and things which accompany salvation." Permit us therefore, to exhort you by the mercies of God, to "remember the sabbath day, and keep it holy;" "not speaking your own words, nor thinking your own thoughts," but devoting your heart and mind, your words and actions truly to God, on that sacred day. The public worship of God claims on it, your particular attention; but let not private devotion be neglected. You will profit but little by the exercises of devotion in the church, if those of the family and closet are not sincerely and regularly performed. Devout meditation on the truths we have heard, is as necessary for our spiritual improvement as attending on sermons. If there is not a favourable opportunity afforded you in providence, for attending public ordinances in the church, more of course should be performed in the family, for the purposes of religious instruction and devotion.

Use your best endeavours to restrain and keep in sub-section your children and servants, that they, profane not the day of the Lord; and lest you, like Eli of old, be chargeable with knowing their evil actions, without restraining them, and so bring the curse of God on your families. Teach them at home, and take them with you to church, that both in private and public they may be taught to fear the Lord. Suffer no manner of work to be done on the sabbath, which is inconsistent with the divine rule. Beware of covetousness, that it do not induce you to think those things necessary which are not so. Rob no members of your family of that rest which the laws of God, and of your country, have allowed them; but let them have time and opportunity to seek salvation; lest by your example you cause them to disregard the sabbath, or esteem it lightly; to forsake the place of public worship, frequent the haunts of wickedness, and rush with the ungodly down to destruction.

The many flagrant abuses, and alarming profanations of the sabbath which we behold, call on the friends of God and religion, not only for a strict attention to their own personal conduct, and the state of their families, but for zealous exertions in their respective neighbourhoods, to reclaim their friends and neighbours; and for their fervent prayers to Almighty God, that it may please him to revive the decayed morals of the people at large, by granting them worthy views, and a heart-affecting sense of the wisdom, righteousness, and excellency of all his laws and ordinances, and particularly of the usefulness, necessity, and sanctitude of the sabbath; that they may forsake all their iniquitous practices, and no longer abuse God’s holy day, but learn to improve it for all the sublime purposes of its appointment, lest the Lord arise, and swear in his wrath, that they shall not enter into his rest.

Brethren, be not weary in well-doing. Follow the foot-steps of the flock -- the example of holy reformers, and primitive saints, who kept, and were tenderly concerned to keep, the sabbath holy; rejoicing in the hope of eternal rest: And be not partakers with those, who without the fear of God before their eyes trample his sacred laws and ordinances under their feet. Some whose unjustifiable conduct, with respect to the sabbath, we have noticed, seem to be strongly prompted by interests they depart from the rule of duty in the hope of gaining wealth and pleasure. But let transgressors know, that by their sins they are heaping up wrath against the day of wrath; for God will render to every man according to his works.

Finally, brethren, learn to rejoice in God, and be thankful that he hath cast your lot in a land of sabbaths. Think not the observance of them a loss of your time; but improve them in providing for your better interests. You are called to labour for a crown of glory that fadeth not away; for an inheritance incorruptible, undefiled, and eternal in the heavens. Let your efforts correspond with the object of your hope and high calling.

Exert yourselves with becoming zeal and prudence in providing houses for public worship, if you are not already provided, in as convenient situations as possible for yourselves and neighbours to attend; and on a plan of decency which may command respect; to which with your families you may resort as often as the sabbath invites you there, or you have an opportunity of hearing the gospel, and joining in the public worship of your God. Even though you should not have a settled minister, it would be useful and commendable to assemble there, to have the Scriptures and sermons lead, by some capable person, for public instruction, and to offer up united supplication and praise to our God and Redeemer.

With a view to discountenance the visits which are unfavourable to a right use of the sabbath, we would recommend, that should any of your friends or neighbours visit you on that day, you would invite them to church with you; and should they be unwilling to go, let them know, that your sense of duty and obligation will not admit of your absenting yourself from the house of God on their account. You may welcome them to your house, and to the use of your books, until your return; but like faithful Abraham, do you, with your sons and daughters, and servants, go to the place of divine worship.

Thus may you preserve your families from profaning the sabbath of the Lord, and furnish an example worthy of imitation, without giving just cause of offence to any, and be a mean of sweetly constraining others to go up with you to the house of the Lord, and keep his solemn day. So may you hope, that in a short time, you will have the pleasure of seeing the church filled with attentive hearers, religion flourish, the places of vice and immorality forsaken, and joyful converts crouding the gates of Zion.

May the God of all grace be with you, and add his blessing to your efforts.

We are happy in saying on this as on former occasions, that it hath pleased God to favour us with a peaceful, friendly interview. Many sermons and exhortations have been delivered during our session, to attentive, serious hearers; of whose friendship, and kindness, we have had ample proof; and we trust the blessing of God has accompanied, and will follow our meeting. Our Minutes will manifest what we have attempted for the interests of Zion, and the honour of God. To those articles which are of an important nature, we invite your serious attention. With some exceptions, the accounts from the Churches which we have received, have been favourable, and lead us to hope, that the interests of our Redeemer’s cause are advancing in our country. In some neighbouring Churches of our faith, belonging to a sister Association, a glorious work of grace is at this time carried on by the power of Jehovah’s arm.

We request an interest in your prayers: and commending you to God, and to the word of his grace, we remain,

Beloved Brethren,
Your's affectionately in Gospel bonds.

From the Charleston Baptist Association Minutes, 1809, Wood Furman A. M., A History of the Charleston Association of Baptist Churches, pp. 149-156.