The Solemn Covenant of the Church of Christ, meeting in White-street, at it’s Constitution; June, 5, 1696
The Solemn Covenant of the Church of Christ, meeting in White-street, at it’s Constitution; June, 5, 1696
We who desire to walk together in the Fear of the Lord, do, through the Assistance of his Holy Spirit, profess our deep and serious Humiliation for all our Transgressions. And we do also solemnly, in the Presence of God, of each other, in the Sense of our own Unworthiness, give up our selves to the Lord, in a Church state according to the Apostolical Constitution that he may be our God, and we may be his People, through the Everlasting Covenant of his Free grace, in which alone we hope to be accepted by him, through his blessed Son Jesus Christ, whom we take to be our High Priest, to justify and sanctify us, and our Prophet to teach us; and to subject to him as our Law-giver, and the King of Saints; and to conform to all his Holy Laws and Ordinances, for our growth, Establishment, and Consolation; that we may be as a Holy Spouse unto him, and serve him in our Generation, and wait for his second Appearance, as our glorious Bridegroom.159
Being fully satisfied in the way of Church-Communion, and the Truth of Grace in some good measure upon one anothers Spirits, we do solemnly join our selves together in a Holy Union and Fellowship, humbly submitting to the Discipline of the Gospel, and all Holy Duties required of a People in such a Spiritual Relation.160
1. We do promise and ingage to walk in all Holiness, Godliness, Humility, and Brotherly Love, as much as in us lieth to render our Communion delightful to God, comfortable to our selves, and lovely to the rest of the Lord’s People.161
2. We do promise to watch over each other’s Conversations, and not to suffer Sin upon one another, so far as God shall discover it to us, or any of us; and to stir up one another to Love and good Works; to warn, rebuke, and admonish one another with Meekness according to the Rules left to us of Christ in that Behalf.162
3. We do promise in an especial manner to pray for one another, and for the Glory and Increase of the Church, and for the Presence of God in it, and the pouring forth of his Spirit on it, and his Protection over it to his Glory.163
4. We do promise to bear one another’s Burdens, to cleave to one another, and to have a Fellow-feeling with one another, in all Conditions both outward and inward, as God in his Providence shall cast any of us into.164
5. We do promise to bear with one another’s Weakness, Failings, and Infirmities, with much Tenderness, not discovering to any without the Church, nor any within, unless according to Christ’s Rule, and the Order of the Gospel provided in that case.165
6. We do promise to strive together for the Truths of the Gospel, and Purity of God’s Ways and Ordinances, to avoid Causes, and Causers of Division, endeavouring to keep the Unity of the Spirit in the Bond of Peace; Ephes. 4.3.166
7. We do promise to meet together on Lord’s Days, and at other times, as the Lord shall give us Opportunities, to serve and glorify God in the way of his Worship, to edify one another and to contrive the good of the Church.167
8. We do promise according to our Ability (or as God shall bless us with the good things of this World) to Communicate to our Pastor or Minister, God having ordained that they that Preach the Gospel should live of the Gospel. (And now can any thing lay a greater obligation upon the Conscience, than this Covenant, what then is the Sin of such who violate it?)168
These and all other Gospel Duties we humbly submit unto, promising and purposing to perform, not in our own Strength, being conscious of our own Weakness, but in the Power, and Strength of the Blessed God, whose we are, and whom we desire to serve: To whom be Glory now and for evermore. Amen.
Benjamin Keach- The Glory of a True Church, And its Discipline Displayed (1697)
TO MR. PASSMORE
DEAR PASSMORE, —
I want a complete set of my sermons bound best; only mark! must and will pay for them trade price. No nonsense. Then I want six Morning by Mornings, which charge to that account. I want also two of my large Hymn-books good binding, and four of the 5s. small, which charge to Hymn-book account.
Suppose I cannot see this sermon again; ask reader to be careful. Note in Sword and Trowel, errors page 434 “all gain and no loss” should have been “all loss and no gain.” Page 645 — “ men is like” for “men are like.” This last, reader should have noticed. Go ahead with the Almanack. I have more matter if more should be required. I am very much better.
Yours for ever,
C. H. SPURGEON.
“Come unto me all you that labour and are heavy laden and I will give you rest” (Matthew 11:28).
As usual, Mr Spurgeon nailed it when he said of this scripture, “There are mines of instruction in this verse. Superficially read, this royal promise has cheered and encouraged tens of thousands, but there is a wealth in it which the diligent digger and miner shall alone discover.”
Let’s then, go mining and see if we can scratch the surface of this marvellous truth.
Who issued the invitation to, “Come unto me?” Was it a psychiatrist? No! Was it a politician? No! It was the lovely Son of God who voiced these words. And who is He? He is the God/Man, the Eternal Word made flesh. He has come to us in our need and invited us to come to Him.
This verse wonderfully demonstrates Christ’s compassion for His people. He loves us. His love, however, is not the kind of love that wants to help but has no available resources. it’s quite the opposite. His is the love of Omnipotence. And what is the message of Omnipotent love? It is simply this, “Rest in Me.”
Are we weary? Then let us come to Jesus and rest.
Disappointment will make us weary.
A broken heart will make us weary.
Sin will make us weary.
Working to gain God’s acceptance will make us weary.
Legalistic religion will make us weary.
To be weary means to be worn down with burdens or to be exhausted. Does that describe any of us? How desperately we need to hear Him say; “Come to me.”
Listen, He’s not angry at you. He loves you! Hear His voice in the Gospel. There’s rest for you. Don’t let unbelief keep you from His rest. How could someone who has gone to the cross for us not care for us? He was wounded and butchered for us. As believers, He wants us to come to Him.
So what qualifies us to come to Him?
It’s our weariness, not our worthiness!
It’s His mercy, not our merit.
It’s our destitution, not our distinction.
It’s our hardship, not our holiness.
It’s His love, not our labour.
As believers, we have no need to drag ourselves around in abject misery. We learn to come to Him. To Him, and not to Moses! To Him, not to a favourite doctrine, an ordinance, priest or pastor. We come to Him, to Jesus Himself.
Let us come to Him for His gift of rest. Since rest is a free gift, it cannot be purchased or worked for. So then, how do we receive it! The answer is by faith alone.
Faith alone takes us to that rest. Faith alone sees that it is a rest received from the hand of the all-powerful God. It is a blood-bought rest. It is a rest bathed in love.
This rest is for the weary, for those who labour. It’s for you and me because we need it. May we all become weary enough to discover Jesus as our resting place.
To conclude, why to thirsty people drink? It’s because they are thirsty. Why do hungry people eat? It’s because they are hungry. Why do people rest? It’s because they are weary.
There is rest in knowing who Jesus is and what He has accomplished in His doing, dying and rising again. There is rest in understanding the cross. There is rest in the Gospel. There is rest because He shed His blood.
May we come to Him and enjoy Him and His rest.
I heard the voice of Jesus say,
“Come unto me and rest;
Lay down, thou weary one, lay down
Thy head upon my breast.”
I came to Jesus as I was,
Weary and worn and sad;
I found in Him a resting place
And He has made me glad.
And that’s the Gospel Truth!
THE FIRST MAN, HAVING BEEN PLACED UNDER A COVENANT OF WORKS, VIOLATED IT, AND BROUGHT ITS PENALTY ON HIMSELF AND HIS DECENDANTS.
The narrative of the Fall, as given in the book of Genesis, is to be considered, not as a mythical representation, but as proper history. It is always so referred to in subsequent parts of the sacred volume; and its connection with other historical events is such as excludes the supposition, that is was anything else than simple fact.
The revelation of God’s will to Adam, as recorded in the book of Genesis, is not there called a covenant; and some have doubted the propriety of using this term to denote it. If the word, in the Scripture use of it, signified, as it does in human transactions, a bargain made between equals, who are independent of each other, we might well reject the application of it to this subject. But in the sacred Scripture, it is used in a more extended signification. It denotes, 1. An immutable ordinance. Under this sense may be included an irrevocable will or testament. 2. A sure and stable promise. 3. A precept. 4. A mutual agreement. With this latitude of meaning, the word must be considered applicable in the present case; yet there would be no necessity to insist on its use, were it not that the Scriptures have used it in this application. See Hosea vi. 7, which may be more properly rendered than in the common version, “They, like Adam, have transgressed the covenant.” So the same Hebrew phrase may be understood in Job xxxi. 33; Ps. lxxxii. 6,7.
As the term covenant is sometimes applied to a free promise, in which no condition is stipulated; it is proper to characterize that which was made with Adam as a covenant of works. It was a law, with a penalty affixed. “Of every tree of the garden, thou mayest freely eat; but of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die.” No promise was given, that Adam would continue to enjoy the divine favor if he continued obedient; but this may be understood to be clearly implied. Whether higher favor than he then enjoyed, would have been granted on condition of his persevering in obedience through a prescribed term of probation, we are not informed. We have reason to conclude, that a continuance in well-doing, would have received stronger marks of divine approbation according to its progress; and, from what we know of the power of habit, as tending to establish man in virtue or vice, (a tendency which it has, because God has so willed it) the conjecture is not improbable, that, had Adam persevered in his obedience, he would, after a time, have been confirmed in holiness. But, where the Scriptures are silent, we should not frame conjectures and make them articles of faith.
It is vain and sinful, to arraign God at the tribunal of our reason, for having prescribed such a test of obedience, as the eating of an apple. We may so far forget the reverence due to God, as to call in question the wisdom and goodness, of making so much ado about so little a matter; but in this we betray great impiety. Shall not the Judge of all the earth do right? It is enough that God has done it. God’s acts are not little, when he creates the minutest atom; and God’s requirements are not to be contemned, when he gives one of the least of his commandments. The very simplicity of the thing, though human folly may scoff at it, may best agree with the wisdom of God. Had Adam made an attempt to dethrone his Maker, human reason would admit the magnitude of the crime; but no greater evil would have been inflicted on omnipotence by his puny effort, than when he ate the forbidden fruit. What difference, then, is there, in the magnitude of the crimes? None, in their effect; and none in their principle. To disobey, is, as far as the creature can go, to dethrone. Shall men mock God by permitting him to occupy the seat of universal authority, while they refuse obedience to that authority? Be not deceived; God is not mocked. He that disobeys God, rejects his reign; and so God views it. The test of obedience prescribed to Adam was easy; and this very fact makes the transgression the more inexcusable. It showed the greatness of Abraham’s faith, that it stood so severe a test when he was required to offer up his son Isaac; and it proves the greatness of Adam’s sin, that it was committed, when he might so easily have avoided it.
What kinds of fruit the tree of life, and the tree of the knowledge of good and evil, bore, we have no means of knowing; and the knowledge, if we could attain to it, would do us no good. Some have asked, whether one fruit had a natural efficacy to produce immortality, and the other to produce death; but this also is an unprofitable question. Nature has no other efficacy than the will of God, and his appointment of these trees, for the use which it was his pleasure they should serve, was as efficacious as any law of nature.
The sacred narrative informs us that the garden of Eden, in which the innocent and happy pair were placed, abounded with trees, yielding all sorts of pleasant fruits. In the midst of the garden, were two trees distinguished from all the rest, and designed for special use. What that use was, may be inferred from their names. The tree of life, of which they were permitted to eat, secured to them immortality, or exemption from the penalty of the covenant. The tree of knowledge of good and evil, was designed for a different purpose; and its fruit was prohibited. Not to know good and evil, is a distinction ascribed to children. Good and evil, when spoken of in contrast, may refer to the moral quality of actions; but they are not restricted to this signification. When Job said, “Shall we receive good at the hand of God, and shall we not receive evil?” he did not refer to the moral distinction between actions, but to enjoyment and suffering. When Bazillai declined to accompany David to Jerusalem, and live with him there, and assigned as a reason his inability to distinguish between good and evil; his reference was to enjoyment, not to moral quality. Eve decided to eat of the forbidden fruit, because “she saw that it was good,” not in a moral sense, but “for food.” Children, who have not the knowledge of good and evil, are instructed by their parents, both what to do, and what to enjoy; and it is their duty and interest to follow the instructions received. The first human pair stood in the relation of children to their Creator; and, while they abstained from the forbidden fruit, they acknowledged their inability to know good and evil, and their dependence on the guidance of infinite wisdom. In abstaining, they acknowledged the prerogative of God, to decided for them what was good, and what was evil. The two trees were very significantly placed near to each other, and in the midst of the garden. The tree of life was the symbol of the divine favor; and the other tree, the symbol of the divine prerogative. The trees of the garden, generally, yielded fruit that was pleasant and life-sustaining; but the fruit of the tree of life was distinguished from the rest, as a special pledge of divine favor. Yet the proximity of this tree to that which bore forbidden fruit, perpetually reminded the subjects of this probation, that the favor of God could be enjoyed only by respecting his prerogative. This token of the divine authority was in the midst of the garden; to remind them, that they held the privilege of eating all the pleasant fruits, by the grant of the Supreme Lord; and that their desire and enjoyment of natural good, was to be regulated by the decision of him, whose prerogative it was to know good and evil.
The departure of Eve from the straight line of duty is distinctly marked in the sacred narrative. “When the woman saw that the tree was good for food,” &c. When she saw. She judged for herself what was good. God’s account of the transgression is: “Behold, the man has become as one of us, to know good and evil;” he has usurped our prerogative. This was the first transgression. The desire of natural good was made the rule of action. “When she saw,” &c. The desire of natural good prevailed over reverence for the authority of God; and, in the transgression may be seen not only a desire of the pleasant fruit, but also a desire to be exempt from the necessity of referring to God’s decision as the rule of conduct–“a tree to be desired to make one wise;” to make one independent of God’s wisdom. Such was the first transgression. It cast off the authority of God, usurped his prerogative, and gave the mind up to the dominion of natural desire.
Because of his violation of the covenant, man was excluded from the symbol of the divine favor. A cherub, with a flaming sword, was placed to guard the approach to the tree of life, lest he should eat thereof and live for ever. He had incurred the threatened penalty, and it began at once to be inflicted on him.
What was the precise import of death, as the penalty threatened to Adam, is a question of some difficulty. If it imported the death of the body, the threat was not executed at the time designated: “in the day that thou eatest thereof thou shalt surely die.” He did not literally die on the day of his transgression. Some have accounted for this by supposing that the mediation of Christ interposed, and prevented the execution of the threat. That God’s purpose of mercy, through Christ, was kept in view in his dealings with Adam, we have no reason to doubt; but the Scriptures nowhere explain that it rescued man from the threatened penalty. If immediate literal death was the proper import of the threatened penalty, and if Adam was rescued from it by the mediation of Christ, he was delivered from a less evil to endure far greater. He was spared to live a life of depravity, and to die, if he died impenitent, under the wrath of God, and be doomed to eternal misery. If it be said that eternal misery would have followed his death had it taken place immediately, how can it be accounted for that this dreadful consequence of transgression was not intimated in the threatening? If it be said that the term death included this also, then the literal interpretation of it is abandoned, and its chief import is made to relate to another matter, of far greater magnitude than the dissolution of the body. The Holy Spirit is the best expositor on this subject; and, after stating that death was introduced into the world by the sin of Adam, sets this death in contrast with the eternal life procured by Christ: “The wages of sin is death; but the gift of God is eternal life, through Jesus Christ our Lord.” As eternal life does not consist in exemption from literal death, so its opposite does not consist in the mere loss of life to the body.
We may understand that the threatened penalty was executed on Adam, in its proper import, when he was denied approach to the tree of life. This has been to him the symbol of the divine favor. What notion he had of death, as pertaining to the body, we know not; and he may never have been taught anything on this subject until he heard the sentence, “Dust thou art, and unto dust shalt thou return.” But Adam, besides having a body made of dust, had received from God “a living soul,” which could not suffer dissolution. Some idea of this living principle, which distinguished him from the brutes around him, must have formed a part of that “knowledge” with which he was endowed, and in which the image of God in part consisted. What was death to his living soul? He knew, by happy experience, what it was to have the communion and favor of the living God; and to be cut off from these was the most dreadful death, and the only death of which the immortal spirit was capable. This penalty was inflicted in its awful import. The separation of the body from the soul, to which the name death is given, bears some likeness to the separation of the soul from God; and the dissolution of the body, whether by worms, or the funeral fire, leads the mind to the worm that dieth not, and the fire that is not quenched, which are consequences of the second death. Of this full and most momentous import was the death of the soul. If Adam became a believer in Christ, he was delivered from under the penalty, and not merely prevented from falling under it. The dissolution of the body, which is the extension of the penalty to the material part of his constitution, he was not prevented from enduring; but from this, too, he will be redeemed at the resurrection.
The fallen pair were not only excluded from the tokens of God’s favor, but they began to suffer positive inflictions of his displeasure. They were banished from Eden, the home of their innocence and joy. Its pleasant shades, its beautiful flowers, its fragrant odors, its delicious fruits, they are compelled to leave forever. The delightful employment of dressing and keeping the garden, which yielded sustenance without painful toil, was to be exchanged for hard labor in cultivating a cursed soil, yielding briers and thorns; and bread, hardly earned by the sweat of the face, was to be their food. On the woman, first in the transgression, a woe was denounced; “In sorrow shalt thou bring forth children.” The first pain, thus intimated, became the model pain of exquisite suffering. These denunciations foretold a sad future. Stung with remorse, harassed with fears, God offended, and their souls undone, they bade farewell to their late blissful abode, and became wanderers on the earth, until their bodies, sinking under the weight of the ills inflicted, should crumble into dust. What other evils were included in that dreadful penalty, death; what the full import of the word, they and their posterity were to learn by woeful experience.
 Gen. ii. 17; iii. 6, 16, 17, 18, 19; Rom. v. 12, 15, 16, 17, 18, 19.
 Jer. xxxiii. 20.
 Heb. ix. 15–17.
 Acts iii, 25; xxxiv. 10; Isaiah lix. 21.
 Ex. xxxiv. 28.
 Gen. xxxi. 44; xxvi. 28, 29; 1 Sam. xviii. 3.
 Gen. ii. 16, 17.
 Duet. i. 39; Heb. v. 14.
 2 Sam. xix. 35.
 Gen. iii. 6.
 Gen. iii. 22.
 Gen. iii. 6.
 Rom. v. 12.
 Rom. vi. 23.
 Gen. iii. 19.
 Gen. iii. 16.
John L. Dagg- Manual of Theology
16. The elucidation of the types. No treatise on hermeneutics would be complete if it ignored this important and interesting department of exposition. Yet such a vast field pertains thereto that it is impossible to do it justice in a few sentences. The New Testament plainly teaches that there is not a little in the Old which anticipated and adumbrated things to come. From earliest times it pleased God to prepare the way for the grand word of redemption by a series of parabolical representations, and the business of the interpreter is to explain the same in the light of the fuller revelation which God has vouchsafed since then. Types belong to that sphere which concerns the relation of God’s earlier and later dispensations, and therefore a type may be defined as a model or sign of another object or event which it depicted beforehand, shadowing forth something which should later correspond to and provide the reality of the same. But the question arises, How are we to avoid the erroneous and the extravagant in our selection and unfolding of the types? Space will only allow us to offer the following hints and rules.
First, there must be a genuine resemblance in form or spirit between any person, act or institution under the Old Testament and what answers to it in the Gospel.
Second, a real type must be something which had its ordination from God, being meant by Him to foreshadow and prepare the way for the better things under Christ. Thus the resemblance between the shadow and the substance must be real and not fancied, and designed as such in the original institution of the former. It is that previous intention and pre-ordained connection between them which constitutes the relation of type and antitype.
Third, in tracing out the connection between the one and the other, we have to inquire, What was the native import of the original symbol? What did it symbolize as a part of the then existing religion? And then the expositor is to proceed and show how it was fitted to serve as a guide and stepping-stone to the blessed events and issues of Messiah’s kingdom. For example, by means of the tabernacle and its services God manifested toward His people precisely the same principles of government, and required from them substantially the identical disposition and character, that He does now under the higher dispensation of Christianity.
Fourth, due regard must be had to the essential difference between the actual natures of the type and the antitype: the one being material, temporary and external; the other spiritual, eternal and often internal.
Arthur W. Pink-Interpretation of the Scriptures
2. He changes not in his attributes. Whatever the attributes of God were of old, that they are now; and of each of them we may sing ‘As it was in the beginning, is now, and ever shall be, world without end, Amen. “Was he powerful? Was he the mighty God when he spake the world out of the womb of non existence? Was he the Omnipotent when he piled the mountains and scooped out the hollow places for the rolling deep? Yes, he was powerful then, and his arm is unpalsied now; he is the same giant in his might; the sap of his nourishment is undried, and the strength of his soul stands the same for ever. Was he wise when he constituted this mighty globe, when he laid the foundations of the universe? Had he wisdom when he planned the way of our salvation, and when from all eternity he marked out his awful plans? Yes and he is wise now he is not less skillful, he has not less knowledge, his eye which seeth all things is undimned, his ear which heareth all the cries, sighs sobs, and groans of his people, is not rendered heavy by the years which he hath heard their prayers. He is unchanged in his wisdom; he knows as much now as ever, neither more nor less; he has the same consummate skill, and the same infinite forecastings. He is unchanged, blessed be his name, in his justice. Just and holy was he in the past, just and holy is he now. He is unchanged in his truth;- he has promised, and he brings it to pass; he hath said it, and it shall be done. He varies not in the goodness, and generosity, and benevolence of his nature. He is not become an Almighty tyrant, whereas he was once an Almighty Father; but his strong love stands like a granite rock, unmoved by the hurricanes of our iniquity. And blessed be his dear name, he is unchanged in his love. When he first wrote the covenant, how full his heart was with affection to his people. He knew that his Son must die to ratify the articles of that agreement. He knew right well that he must rend his best beloved from his bowels, and send him down to earth to bleed and die. He did not hesitate to sign that mighty covenant; nor did he shun its fulfillment. He loves as much now as he did then; and when suns shall cease to shine, and moons to show their feeble light, he still shall love on for ever and for ever. Take any one attribute of God, and I will write semper idem on it (always the same.) Take any one thing you can say of God now, and it may be said not only in the dark past, but in the bright future it shall always remain the same: “I am Jehovah, I change not.”
Charles H. Spurgeon- The Immutability of God- A sermon delivered on Sabbath morning, Jan 7th, 1855
Know my Brethren, That God loves the Gates of Sion more than all the dwelling places of Jacob.141 Therefore the publick Worship of God ought to be preferred before private.
1. This supposeth there must be a visible Church.
2. And that they frequently meet together to worship God.
3. That they have an orderly Ministry and one ordained Elder, at least, to administer all Publick Ordinances.
4. Moreover, that all Persons have free liberty to assemble with the Church, and to partake of all Ordinances, save those which peculiarly belong to the Church; as the Lord’s Supper, holy Discipline, and days of Prayer and Fasting. Then the Church of Old separated themselves from all Strangers.142
Yet others may attend on all other publick Ordinances with the Church; as publick Prayer, Reading, and Preaching the Word and in Singing God’s Praises, as hath formerly been proved. May others my Brethren, join in Prayer with us, and not praise God with us?
But, O my Brethren! Let me beseech you to shew your high Value, and Estimation for the publick Worship of God.
1. Since God prefers it thus: Or has so great Esteem of his publick Worship.
2. Because he is said to dwell in Sion; It is his Habitation for ever. The place, where his Honour dwells.143
3. Here God is most Glorified. In his Temple every one speaks of his Glory; My Praise shall be in the great Congregation.144
4. Here is most of God’s gracious presence (as one observes it.)
(1.) His effectual Presence, in all Places; Where I record my Name, thither will I come; and there will I bless thee.145
(2.) Here is More of his intimate presence: Where two or three are gathered together in my Name, there am I in the midst of them.146
(3.)He walks in the midst of the seven Golden Candlesticks.147
5. Here are the clearest manifestations of God’s Beauty, which made holy David desire to dwell there for ever.148 See the appearance of Christ to the Churches, Rev. 2. cap. 3.
6. In that it is said, that those that should be Saved, in the Apostles days, God added unto the Church.149
7. Here is most Spiritual Advantage to be got: Here the Dews of Hermon fall, they descend upon the Mountain of Sion. Here God commands the Blessing, even Life for evermore, I will abundantly bless her Provision, and satisfie her Poor with Bread. Here David’s Doubt was resolved.150
8. Here you received your first spiritual Breath, or Life, many Souls are daily Born to Christ. That good which is most Diffusive, is to be Preferred; but that good which most partake of, is most Diffusive; O magnifie the Lord with me! Let us exalt his Name together.151 Live Coals separated, soon die.
9. Brethren (as a worthy Divine observes) the Church in her publick Worship is the nearest Resemblance of Heaven, especially in Singing God’s Praises. What Esteem also had God’s Worthies of old, for God’s publick Worship? My Soul longeth, yea, even fainteth for the Courts of the Lord. How amiable are thy Tabernacles, O Lord of Hosts!152
10. See how the Promises of God run to Sion, or to his Church.153 He will bless thee out of Sion. O let nothing discourage you in your waiting at the Posts of Christ’s Door.154 David desired Rather to be a Door-Keeper in the House of God, than to Dwell in the Tents of Wickedness.155 Yet nevertheless do not neglect, for the Lord’s sake, private Devotion; viz. Secret, and Family Prayer: O pray to be fitted for publick Worship! Come out of your Closets to the Church:156 What signifies all you do in Publick, if you are not such that keep up the Worship of God in your own Families?
O neglect not Prayer, Reading, and Meditation! And take care also to Educate and Catechise your Children; and live as Men and Women that are dead to this World; and walk for the Lord’s Sake as becomes the Gospel.157
See that Zeal and Knowledge go together; a good Conversation and a good Doctrine go together. These Two together, are better than One.
Brethren, he that makes the Word of God his Rule, in whatsoever he doth, and the Glory of God his end in what he doth shall have the Spirit of God to be his strength. This is like Solomon’s Three-fold Cord, that will be One, or it will be Three; it can’t be Two; nor can it be broken.158
Benjamin Keach- The Glory of a True Church, And its Discipline Displayed (1697)