A Church Covenant Lawful and Needful
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
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However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A Church-Covenant Lawfull and needful to be entredinto by all, that intend to walk in Church-fellowship according to Gospel-order.
Having tasted the sweetness of that everlasting Covenant God in Christ hath made with His people, ordered in all things and sure; and can say of it as David did, tasting his Words as he did, sweeter than the honey, the first droppings of the honey-comb, This is ALL my salvation, and ALL my desire.
Quis pacto credit, & pactum negat? who believes the Covenant of his God, and refuseth to enter Covenant with his God?
He, that finds himself concerned in it, will engage unto it, the keeping the Conditions of it, in His strength, who hath promised to enable for it, and to stand unto it.
Thou hast avouched the Lord this day to be thy God, and to walk in His ways, and to hearken unto His voice. And the Lord hath avouched thee this day to be His peculiar people, and to make thee high above all nations, which He hath made in praise, and in name, and in honor, and that thou mayest be an Holy people unto the Lord thy God, as He hath spoken,
Deut. 26. 17, 18, 19.
I will Cause him to draw near, and he shall approach unto Mee: for who is he, that engaged his heart to approach unto Mee, saith the Lord,
Jer: 30. 21.
LONDON, Printed by M. S. for Henry Cripps in Popes-head-Alley. 1656.
TO THE MINISTERS of the Gospel, the Glory of Christ, called, chosen, and faithful, precious in your Lord's eyes, and ever since honorable.
SIRS;
THe Author, in behalf of a sew Names, charged too rashly by a Godly Minister, (as is meet for Him to think, for a Godly man may be rash, but he will quickly bethink himself of his rashness and repent) to walk by a fancy, not walking, which is the abhorring of their souls to do, in the broad, or Rode way of the Nation, in point of Church Communions, or Gospel administrations, The giving-out the signs and seals of the Covenant, To old-men in Covenant with sin and death, brawned in their villainies, accursed by the Lord; To young-men strong and stout against the Lord and His Christ, who never take the glorious and fearful NAME, The LORD, Thy God into their mouths but in vain; nor make mention of Christ and His precious blood (A simple folk are commonly mistaken here) not as to the substance of it, that is spilled and perished, and if we had it, as some say they have, it could not wash us, but defile us, as our blood would, but precious as to the glorious Merit of it, being the blood of God-man) never making the least mention, of Christ and His blood (the Churches Treasure; for it is their Righteousness, as our blood is our sinfulness) but in an oath: To Babes in understanding, who, take them altogether, old and young, and Babes, are as wholly ignorant of Christ, and of the Covenant of God established in His Blood, as are the Babes they present to Baptism: This Author, he was saying, made his Address unto you at the first, Craving your righteous judgment in these matters; Also as to a Church-way, and their walk therein, who walk together well agreed in Gospel-fellowship, Whether their way is not, as a Causey way, paved-out before them in the Holy Scriptures? And
Now at the last, and full close of his undertaken Task, work of Faith, and labor of love, he taketh the boldness again to make Application unto you, Craving your judgment, which, he is assured shall be, according to Truth, as before about a Church-way, so now about a Church-Covenant (that Apple of strife, and bone of offense cast-in among the Churches, he says not by whom, but he says the hand of—Joab is with them in all this, and therefore, the more earnestly he craves your judgment in this matter)
This is all he commends to your thoughts, which, he fears not will be less serious, because offered unto you with a trembling hand, because by so inferior a person, as if, (it was a proverb once) he had been offering to an Elephant, and not to such he knows you to be, as well the sheep of Christ meek and gentle, can bear, believe, hope, endure all things, according to the right sense and meaning thereof, being clothed with charity, as ye are with humility: he was saying, as well the Sheep of Christ as ye are His Shepherds. Notwithstanding, his heart should tremble more than his hand, Considering wisely the weight of the matter he craves, your judgment-in, The oath of the Covenant being as momentous almost, as the seals are, and they are Tremenda mysteria. But indeed, this causeth his fear, least anything should be taken amiss by you, or don uncomely by him, such a Nothing as indeed he that tendereth this unto you is
HEZEKIAH WOODWARD.
READER,
POssible thou mayest be one of a few into whose hands this may come. If so, know (1) There was good reason, if not a necessity of printing this, That whereas there must be half an hundred Copies thereof, we might have an hundred of them or more with less labor, and not much more cost. And who knows whether thou mayest not be one of those few among many, that hast been instrueted to this discretion, To make a virtue of necessity in this case also, proving all things: holding fast that which is good. Thou knowest (2) if thou art not a stranger in our Israel; nor to the life of Israel, the living God in the midst of Israel; That there is nothing in the world except the power of Godliness, because it is a God-likeness, so much struck at (not to say contradicted by the good, and blasphemed by the evil, if it were considerable as to this matter, what the last do) as a Church-Covenant is. Now we profess heartily we see no more reason (possible it may be conceived to be, for want of that eyesalve) why good men should stick at it, we mean, to receive the oath of the Covenant, than they do, to receive the seals of the Covenant: or than they should stick at this, the going to God in prayer and praises: for we humbly conceive praying and praising is but an implicit engageing their hearts to, and Covenanting with God; for suppose we should hear such words as these, would they not be an abhorring to us? I will pray unto Thee, LORD, for what I would have, and praise thee for what I have, but I will not engage unto Thee, I am resolved to be free (speak-out man, what thou meanest, by being free? it follows)
That we may prepare thy ear for that, which follows, we will go-on a little; Know then for thy good, That neither the God of Israel, nor the god of the world, whom the world hath made so, can endure a servant halting between two Masters, he must stand bent to one with his back upon th' other. Know also, That the Lord Christ, who so loved His people, as one sick with love indeed, giving Himself for them, and washing them in His blood, cannot endure a luke-warm person, neither hot nor cold, a middling person; he will not engage to Christ, nor professedly against Him; he will be for Him in show, against Him indeed. The Lord Christ cannot endure this man; He will spew him out of His mouth. Worthy Brightmans words follow,
We will add but this for the preparing of the ear; If we look that God should avouch us for His people, we must avouch Him for our God. God saith to Abraham, I will be thy Shield and exceeding great Reward, and not another for Mee; I will be so to thee My self, I will approve My self a God All sufficient to thee, There is God's engagement: Thou shalt walk before Me and be perfect, there is Abraham's engagement. He says to His Israel, to everyone, in whose heart is no guile; Thou art my people, I will take thee for My own, and so I will engage to thee My promise, and My oath; I will give thee faithful witnesses besides, the Sun and the Moon: so the Lord saith, and so He engageth; So must Israel to Him, for th' engagement is mutual, as election, when it is made known; and love is, when it is shed adroad in the heart; we choose Him; we love Him; we engage to Him; All betwixt God & His Israel is reciprocal; so is this engagement too; Thou art my people saith the Lord; And they shall say, Thou art my God; I am for Thee, saith the Lord; I will not be for another, say His people, as their Lord saith, they shall not. What God saith, He will swear too, I have sworn unto David. We shall hear anon David swearing unto Him. It is mutual; it is reciprocal; The sum is this, when God makes His promise to us; I will be your God, He tendereth His yoke to us also, You must be my people, drawing together in that yoke, if not, ye are Children of Belial, saith the Lord, no more in Covenant with Me, nor I with you, no more than children of the Ethiopians are. In the last place, and to shutup.
Know (3) That the Author in his last Treatise pag. 59. hath made mention of a Church-Covenant, And the lawfullness, in the strength of God, to engage thereunto. The special service then that these papers are engaged upon, relates to ourselves specially, to hold-out (1) the reasonableness and equity, yea the necessity of a Church-Covenant, for all them that walk in Church-fellowship. (2) To resolve one the other, as to the exceptions against it, rendering it, as we could, and was our duty to do, as plain and clear before us as was possible to do, that we might each of us ponder it well, and muse on it; which could not possibly be don by us, but by making it as legible as thou see'st it. Also
Since than (4) it hath chanced so, That thou hast met with it, much good may it do thee. Every private person should be a public good; then no public person should be a private good, for that were as sad as it is uncomely. We intend but this, If a person or thing be good, the more common, the more good.
We will point to his words and close with them here and hereafter, where we shall set them down, having such full weight in the balance of the Sanctuary;
The engagement of fellow-helpers to the Truth, walking together in Gospel fellowship.
Ten Questions, with their Answers, are premised, whereby to give a good understanding, as to this engagement. (1) What it is. (2) How lawful it is. (3) What manner of persons they must be, who do engage. (4) What they must engage-in; In whose strength, and for what ends.
Q: I. WHat it is to engage; or what is this engageing work?
Answ. It is a solemn free and voluntary promising, or avowing ourselves, the servants of the most High God, subscribing our names , and engageing our souls unto Him, to hold fellowship with Him, walking together as friends, and well agreed . More briefly, it is this, An engageing our hearts for our Lord and Christ: And against all that most, which is most contrary to Him. In a word, It is an avouching of God for our God, and ourselves the Lord's people.
For the clearing this first Question we will take-in what may scruple or offend the weak and in passage, remove it, as we can. And
To this we say (1) That we would say nothing to it at all, ask them, who can better resolve you than can the most knowing among us Yet for the sake of them that are weak, we would say this (2) That this is nothing to the business or Question in hand: we are holding forth a Church-Covenant, and how reasonable a thing it is, That all, who are truly and indeed of the Church of Christ, and walking in fellowship together, should engage to Christ. (3) We would say for our own satisfaction, who are as weak as the weakest (others may say and think as they please) That Covenant had so many ingredients in it, it was so full of mixture, as that an hail, strong and healthy stomach might, haply nauseat at it. Therefore (4) It should not, we humbly conceive, have been pressed upon the people, specially because the chief Article therein, or Head thereof was not understood by us (the most of us) and then we could not enter into Covenant about it, nor swear in judgment.
But had it been a simple Covenant, we mean with-out mixture as Asa's was to seek the LORD GOD of Israel with all their heart, and with all their soul; or that they should be the LORD'S people as Jehoiada's was, we would Query here, might it have been pressed upon the people? The Answer to this makes something for the clearing the business or question in hand; but we will take it-in to our answer unto the sixth Question, only this we would say more here, because we are upon engageing; What may be said to that engagement charged upon the people some years since? To this we say, much more might be said, for the pressing of that engagement (though some thought themselves then, and so do now, oppressed by it, grossly if not sinfully mistaken, we think) than can be said for the pressing, of the other said Covenant, which was, we know not well what it was, but partly Religious it was, and partly Civil. But this engagement was merely Civil; and as reasonable as reason it self, That our Rulers engageing to us to do all they could for us, we should again engage to all we could for them, at least, to do nothing against them. Why? the Bramble itself would have the Trees engage to Him, the best thing they had, their Faith, and their Troth, as we too commonly say, their very Jewell, and he is a beggarly man, that lays that to pawn; If in truth ye anoint me King over you come and put your TRUST under my shadow; It riseth to as much as this; If you will make me your Ruler or Parliament Man, you must engage to Me your Trust; We must come up to the terms of the Bramble, in Civil matters or civil Trust. Surely it was but right and good, That our Rulers should engage us to as much as the Bramble, did the other Trees. If they will give him the Title of a King, they must give him, the honor of a King.
But now, which we would think might answer all that can be said against our engageing to God, whereof more will be said anon. If we take Him for our Lord and Christ, all the Reason in the world we should engage our Trust unto Him, and that is our All, a serious profession of our faithfulness to God, and adhering to His ways. Look what the Man is, such is his Trust, if he be earthly and sensual, his Trust is the same; If heavenly and spiritual, such is his Trust also; Holy men as well as Holy women, are described by this, They Trusted in God; which Trust in a large sense, is put for the whole Compass of our duty to Him; And in the strictest sense, it is a great part of Divine worship, because it is the highest exercise of Faith in God, giving the highest honor to Him. Now if this Trust be in us, it will be professed by us, being like fire there, besides we seldom or never being called forth unto it, make profession of less than we have, but of as much as we have, as the wicked profess more. The short of this matter is, If this Trust be in us, we cannot but make serious and hearty profession of it, engageing ourselves to Him, who by His Word and Spirit wrought it in us. If our Trust be right set on God and selling, we cannot be ashamed thereof, for that shall never make us ashamed—But so much for the clearing our Answer to the first Question: we proceed.
Q: II. Is this lawful to be don?
Ans: We think he that makes this question is ashamed to speak it-out,
Q: III. But may God's people do what they read and hear God hath don?
Ans: Yes; All things commanded and made possible for them to do. In all such things, they must learn of Him, and do as they hear and read He hath don. As in this Case, They must avow themselves His servants, as He hath vowed Himself their Lord; and to walk as His people who hath chosen them for His people, even as He walked, and follow God as dear Children, 1 Joh: 2. 6. Eph. 5. 1. He hath made a promise unto them, and to evidence the immutability thereof, He hath ratified it with an oath, and given witnesses and pledges, the Sun and the Moon for the Continuance and endurance of the same thing He promised and sware unto. Surely God's people stand bound to bind themselves as strongly, as possible can be, to Him again. And so much the rather because the flesh, the unregenerate part, in the Regenerate person is still ready to draw back, like a bullock unaccustomed to the yoke, or like that which was to be bound with Cords to the horns of the Altar. This flesh cannot abide bands and cords of God's making, but saith still as once it did, for the flesh can speak no other language, being not of it self subject to the law of God, neither indeed can be; Let us break their bands asunder, and cast away their cords from us. The flesh is all for this and this it is craving all the day long, give me ease and liberty, though it will prove little ease anon, (which we translate Anguish, straightness of place) and a cursed liberty. Yet give me it saith the flesh. Truly it would endure no more than the Devil & Satan would, to be bound, unless with its own Cords of vanity, which at present are pleasant Coards, binding now as it would be bound; but anon it shall be bound as it would not, as with fetters, and held with the Cords of affliction, which it self hath twisted. Indeed it dearly loves, as was said, a cursed liberty, and would know no other law but that, which rules in its members. Therefore we conclude; The flesh must be strongly bound to its good behavior, there being no such professed Rebell, than this is in the whole world, or the National Church there. And not to speak better of our parts than they do deserve, as they are ours, and not overpowered, these deserve bands too, and to be laid upon them by Him, who only can make them binding.
Q: IV. Is it safe then for the people of God to lay bands or engagements upon that in them is called flesh, as, in some sense, the mind may be said to be, having something of the flesh there.
Ans: We conceive the reason of this question is, because it is commonly said, That this laying engagements upon the flesh, and making its watch strong, is like the Law opposed to a lust, it irritateth and provoketh the flesh; or it is as a boundary or stop set against an impetuous stream, it puts some stoppage to it, but it makes the waters swell and roar; or like that restraint upon Shimei, 1 Kings 2. 36. or as we may have heard, was laid upon another, who was an old-man, yet never went five miles from the place he was borne, his Ruler hearing that laid a restraint upon him, that he, that would not, for after time should not; But the Man was not at rest till he had that restraint taken off. And we read what Shimei did. There is a truth in this, we like not to be bound, but then, if we lay no bounds upon the flesh, we shall runriot after the flesh, as the manner is, like a wild Ass-colt, or like a pampered horse, that hath cast his Rider; if we do lay bands upon the flesh (woe unto us if we do not) It will fret kick and rage, and be very troublous, yet is it kept within bounds, like fire upon the hearth; but take off the bands, let flesh do all its pleasure, what is right in its own eyes, it never doth more wrong to the soul. It will be like a fire raging upon the house-tops. We would come closer to the thing in hand.
Grant we then, as well it cannot be denied, That bands laid upon the flesh, as the law forbidding or opposing a lust, makes the flesh for a time more impetuous and storm-like, yet doth not all this, as we conceive, so much as accidentally cause more corruptions in us, and procure more sin, but makes them or it more fomeout its own shame, so making sin appear, in its likeness sin, and become exceeding sinful, and so, accidentally, procureth more sin (to break-out, which lay hid before) and so more guilt, and matter of Condemnation. But yet all this speaks nothing, at least proves nothing against this laying bands or engagements upon the flesh, but rather is mighty through God, to prevail with us, to make the bands firmer, and the watch stronger; Remembering this for our comfort, that the people of God are delivered from the irritating or provoking power of the Law (as well as from the Curse thereof) so far as that it shall do them no hurt at all, but much good.
So then to bring our answer nearer to the question, we say it is very safe and sure to lay bands upon the flesh, and spirit both; for, as was said, it is in some part flesh too. (1) It is safe; for the laying bands upon the flesh is the great means appointed by God to safeguard the Spirit, the renewed part in the New-Man. And if it be not don, and with all care and diligence, flesh will after the manner, run-riott in the day time, and like a child, sent away, or sent to himself, that is, left to himself, and put into his own hands, bringeth the Spirit to shame, as he, that ungoverned child, his Mother; yea and his Father too (take it in passage) though the Mother be there only named, because she, usually, is most to blame in that matter. Therefore if we look to find all fast and sure, shut we the gates, doors and windows of our souls, as carefully as we do those at night, belonging to our houses, and when we must set them wide open, set we a good guard about them, and make we our watch strong. It was spoken, in mockage, we may be serious in mentioning of it.
Q: V. Can it be held-out from the Holy Scriptures, that this Covenanting or swearing to God to walk before Him, to keep close to Him, hath been the practice or manner of God's people in former times?
Ans: It is holy, right and good we should ask Counsel at that Abel, inquire what the Scripture saith, and so resolve our selves and end the matter, we will then set down some Scriptures at length, because some are so negligent, that they will not be at the labor to turn to them in their Bibles, which will inform us what the servants of the Lord have don alone, and apart, then what they have don in Company and Fellowship one with the other. And when we have so don the Reader shall be Judge in this matter, so be he will engage in these two things, (1) That he will look into those Scriptures, so much he will do, he may say, for it is the easiest thing in the world so to do, to look into them. No, that is a deceit, it is the hardest thing, nay more, it is impossible for a man not changed, nor renewed, nor looking after that glorious work, impossible for him (how sharp-sighted soever he may think himself, for his knowledge, learning, prudence, wisdom) to look into, that is, To understand savingly, one jot, of sacred Truth. His darkness doth marvelously benight him;
Therefore (2) He must engage to look-up and cry for that Anointing, that teacheth all things; For it is in vain to look into these, or any other Scriptures, with-out that eye-salve, which unscales the eye, reveals the ear, opens the understanding, in a word, unvailes the heart, that we may see what we see, hear what we hear, understand what we read, all which is don by, That Guide or Interpretor only, supposing now the Reader hath engaged hitherto, these are the Scriptures which we will set down at length, as we said, and then pass on to the next Question.
Thus the Saints did severally and apart; and who sees not—but we forget ourselves; It is left to the Reader to judge (so he keep the Conditions,) whether it be not the Duty of Saints so to do now?
Then again, Come with us say the wicked. Come with us, say the Godly, let us join together as one Man, in one thing to promote the Glory of God, His Church, and His Truth. We believe verily the Reader will judge it as comely for the Godly to join together, for God in one and the same thing, as it is for the wicked to join together, pla • ted together like thorns, against God, and His Christ, and against all that which is truly and indeed Christian. Surely the Spirit of God is as prevailing (we should say infinitely more) with His servants as is the spirit of the world with that whole world, that lieth in wickedness: for the evidencing of this, LOOK we, as has been said, into these Scriptures.
King Hezekiah proclaiming a Passover, sending his posts from City to City, together with his preparations, and instructions, as to that solemn service, came-up, we conceive, to the very same thing, of making the people enter Covenant with their God.
We humbly conceive these Scriptures speak out fully the practice of the Saints, alone and apart; and altogether when they were of one mind, heart, and judgment in the matters of their God.
We suppose now the Reader that hath called for the eye-salve, will not ask for Scriptures out of the New Testament, thence to hold-out the practice of the Saints in those primitive times and ever since; because all those Scriptures cited out of the Old Testament, refer wholly to the manner of Saints under the New. To whom, prepared now as a Bride adorned for her husband [And a Bride among the Jews was dressed and decked in all gayitry, her own or lent her, so that that day she appears, a moving Mine of gold and precious stones as we read] God hath made this Glorious promise; Behold the Tabernacle of God is with men, and He will dwell with them, and they shall be His people; and God Himself, shall be with them, and be their God, Revel 21. 2, 3. So now we shall forbear to mention the day of small things, as we read in the first Chapter of Johns Gospel; Nor what growth the Church had in Christ's time during His personal abode with them, whereof we read, Act. 1. 15; Nor how it did increase presently after, He was taken into Heaven with the increase of God; nor the manner of their Converse one with another, walking together in Church-Communion, whereof you may read, Act. 2. 41, 42. 44. 5. 14. 9. 31. 11. 23.—Nor will we set down here what we read in our Church Chronicles recorded of the servants of Christ in perilous or fierce times;
Q: VI. May not the wicked vow themselves the servants of Christ, and engage themselves the LORD'S people?
Ans: No, by no means; their engagement will not be taken; they are not free, they are engaged already, and tantum non sworn servants to other Lord's, being ready servants and willing slaves to sin and Satan; These are their great Lord's and Masters, Satan himself their Lord and their God ruling in chief in their hearts and lives; to whom they have engaged their best service, according to the utmost of their power and skill they have and are still receiving from him. So that suppose now they should engage to God which yet they can no more do, than can their God, and Prince of the world, but against Him: but suppose it so for teaching sake, Their Father the Devil, whose lusts they will do, would hear it, and could not hold his peace, but would disallow his children's vows in the day, that he heareth them, saying; Not any of their vows or of their bands, wherewith they have bound their souls shall stand. Most certainly so it would be; for as that possessed man (though a good man, and designed for high work, to speak-forth the high praises of his God) was so exceeding fierce , that no man might pass by that way: and so mighty in the Devils Might, that no man could bind him, no not with chains ; so is it with his children, his sons and daughters too (for he keepeth their Palace) If an Almighty Hand holds them not in, they will pluck asunder the chains, and break in pieces the fetters, as burnt flax, neither can any man tame or hold them.
The short of the matter is this, and the very conclusion of experience; They must be free indeed , who indeed engage to walk as is comely for the Lord's freemen ; They must be living in Jerusalem , and free of that Mother-City , who will vow themselves the servants of the living God, and live as a people, that have engaged themselves to the work, and service of their God. They must be well agreed that walk together. Friends of God who walk with God; as they are friends of the world, that walk with the world, according to the Course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience. In a word, They must be strengthened with All-might, who walk up to their engagement to All pleasing.
Here we would take-in that we have heard spoken for a wicked man's engageing to God; and Covenanting with Him.
That King Asa and Jehoiada; King Hezekiah and Josiah engageing the people to seek the Lord, and to be the LORD'S people; to enter Covenant with Him, and to stand to it, did in so doing altogether right. And yet if our Rulers should do so with us, they would do altogether wrong. The Reasons, as we conceive, are these; Israel was God's first borne, as He says of them; An Holy people unto the Lord, the whole Nation was; They were a people SOUGHT out, and had engaged themselves to seek the Lord; they had avouched themselves the Lord's people, truly we cannot readily tell how often. But hence we conclude, Those excellent Kings and Priest did their duty, in binding the people fast with their own Cords, laying them straighter and closer upon them, which they did wear too loose. Now for us, we mean the people of this Land, It is not said anywhere, That we are an Holy people to the Lord; Nor have we as Israel did, avouched the Lord for our God, nor sworn to seek Him; at least if so we did do, it was not in obedience to God's Command, nor, for the generality of us, knew we what we did. And to go about to force us to it, otherwise at the best, but with our tongues, as formerly we might do, were as hard a task, yea as impossible, as to force the Prince of the Air, or spirits of the world to do it, that is, to engage to God, and Covenant with Him, who in all things stand so cross and contrary to Him. Indeed something we have heard was don at our Baptism, where the fathers and grandfathers stood (that word some will use, and accordingly will practice) minding no more (the most of them) and understanding as little what the Minister did there, or they themselves engaged to, than did the little thing was brought thither in the Arms.
We are wholly indisposed to speak more to this. So much may assure us, That they, who have made a Covenant with sin, death, and Hell, and with these are, in conceit, at an agreement, cannot possibly enter Covenant with God. The first Covenant must be disanulled, disclaimed first, yea abominated, & abhorred; And then they may have thoughts of entering Covenant with God. Which thing the Lord's people have don, through Him, who shown them abundant mercy, together with the iniquity of their first Covenant; and strengthened them to break that, and to keep this. Yea He still strengtheneth them to stand to their engagement, and to keep their vow, vowing themselves the LORD'S people. We proceed.
Q: VII. Who is sufficient for this engageing work, to walk with God as aforesaid?
Ans: They and only they who can humble themselves to walk with their God; Can think themselves to Nothing; and do know, that His Grace shall be sufficient for them, so as they shall be sure in their visible straights of invisible succors. Therefore these are still craving this grace, as an hungry-man (for they feel the want of it, for all uses and employments, as he of his bread, and thence the spring of desire) crieth for an Alms, or as the chapt earth (where so many clefts there are as so many tongues calling to the clouds for rain) opens its mouth for the showers of heaven. So Grace must be sought for, and is by them who know what it is, and desire nothing much, but the Fountain and Head-spring thereof, whom they cannot desire too much. Through Him they can do All things, continually strengthening them; without Him they can do nothing; No, great thing, no, nor the smallest thing; not the least good motion heavenward; not anything that is good: their sufficiency is of God, to Him they look.
Q: VIII. How must this engagement be entered upon?
Ans. There must be serious thoughts, engageing our Consideration, and deliberation about it, before determination or resolution one way or other pass upon it. It must be taken as an oath must (for it is, if not the very same, yet is it as weighty every whit and momentous, nay it is a swearing to God, and must be taken) In Truth, in Judgment, and in righteousness; and in His strength alone All-sufficient for them as to the performance of it, in whom they bless themselves, and do glory. This is the very hinge of all, the ground and foundation where on all beareth, That this vow or Engagement, call it as you please, be undertaken in the strength of Christ. It commands all observation, which Solomon saith; Say not thou before the Angel [before Christ the Angel of the Covenant] It was an error [It was my ignorance what this engagement was, as to the matter or substance of it, means or manner of performing it, that I entered into it] wherefore should God be angry at thy voice, and destroy the work of thy hands? [as if He had said, that will not excuse thy rashness in suffering thy heart to be hasty to utter a thing before God: But rather such an excuse will anger the Lord, and provoke Him to accurse thee in whatsoever thou takest in hand] Therefore the people of God will put it upon their thoughts, and roll it about there, what they engage upon; what their aims and ends are in their undertaking; and in whose strength they can perform. For they that have engaged for their own ends, and in their own strength, or not wholly in the strength of Christ, have turned back in the hour of temptation; they have dealt deceitfully, turning aside like a deceitful or warping bow; they have grown worse after their engageing, giving clear evidence against themselves, That they took no pleasure in God, and His matters; nor He in such fools . And may it not be feared, at least it may be Cautioned, That some, we hope good in the main, have put more upon their engagement, than upon Christ Himself; As some may think it enough to walk in fellowship with God's people, though never
The Name of Christ is the very essence of all the Church doth, of all her prayers, all her praises [which are upon the matter, but so many engagements of the eye, ear, tongue, hand, and heart unto and for God] so that to pray, to praise, to engage in the Name of Christ is (1) To look up to Christ with the eye of faith, and to fix upon Him, who hath purchased this glorious privilege, and blessed liberty through Him to have access by one Spirit unto the Father, there to speak all our mind, which is ever accompanied with praising of Him, and engageing to Him, and is
Q: IX.
If this engaging to God, that is, as ye expound it, The vowing back that mercy again to God, we have asked of Him in prayer, and received from Him, by a conscionable improvement of the same to the Glory of the Giver, which we think you called, paying our vows: If this engaging to God (we were saying) be commanded us of God, as prayer and praises are, directly commanded us in the Word; then our doubt is, and thereupon our question,
Ans: We would speak to this first very briefly and in a word; and then more largely afterwards. This first; That as we conceive, we are not to vow to God, That we will pray to Him as long as we live, and praise Him as long, because He hath heard, and we are assured, He will hear us; we are not to vow all this, because it is directly charged upon us in His Word. And yet we did not pray unto Him, nor did we praise Him, unless we did engage (1) To stir up ourselves in prayer, and to watch thereunto which is to pray in prayer, we translate earnestly, or, praying in the Holy Ghost; And (2) If we did not engage to God to use all possible care and diligence that what we through Christ gained in prayer from God, we would return by praise unto Him, in a blessed improvement of all for Him, through Jesus Christ our Lord. So now we come more directly to Answer the Question; wherein we will be a little larger, that we may be plainer.
And thus we are to understand that of Jacob, Gen 28. 21. vowing that the LORD should be his God. Also That of David, Psal. 119 106. Jacob had avowed or avouched the Lord for his God before; but then he did it with more intensiveness of spirit than before. So likewise, David had kept the words of his God before, but now he would be more strict than before in keeping of them.
Q: X. Whence is it then that we hear this Covenanting one with another, as much almost contradicted by some good men (as is meet for us to judge) as it is blasphemed by the evil?
Ans: Truly it seems a Mystery unto us, and that enemy and adversary of all Righteousness, hath his hand in it, as we said, That good men should contradict it. Indeed, That wicked men should blaspheme it, that is no Mystery, for, as the works of the flesh are, it is manifest. We desire humbly to give in our persuasion here, though we are the poorest of the flock, and the simplest among many, if we may be numbered amongst them; our knowledge is very small, the Lord knows, and hath made us to know it, to what it might have been, had we well husbanded our time, and parts, and means. But He knows also, That we, through the supply of the Spirit, are increasing therein, giving all diligence that way; and we trust it may be said of us, We have an unction from the Holy one, and we know all things, chiefly needful for us to know; we know Jesus Christ savingly, and we know that we know Him, keeping His Commandments (in desire and endeavor) as we keep the apple of our eye, our ornaments or Jewels; or as a weary traveler keeps his way: we desire and endeavor with all diligence also to know Him more, and to grow in that knowledge; and then we may be said truly and indeed to know all things; for He is All; All in all persons; All in all things. We will make bold therefore to speak farther to this, and to tell our persuasion, and judgment in this matter; and then the Reasons why we are so persuaded, and do so judge; first then our persuasion is, That the close of the Answer given to the ninth Question is abundantly sufficient to cut the synnewes of all that much, which always hath been or now is, and still will be argued against this engaging ourselves, and our best services for our Deare Lord and Christ; and against all that which is contrary to Him; and to enter into Covenant each with other, and all with Him, in the power of His Might to stand to it. What more reasonable than is this? To vow (and engage to) a greater care and stricter watch over ourselves; and more care and diligence in and about all those things required of all them that have subscribed their Names to Him? What more agreeing to the mind of Christ express in His Scriptures, than to vow more intensiveness of spirit in keeping to Him, and serving of Him? Surely we may vow in His Name (as before expounded) to give all diligence, that we may be fervent in spirit serving the Lord. Else, as we humbly conceive, we never make, our prayer to Him, or praises of Him, if we do not, at the same time, engage our hearts unto him about the same thing. And then, supposing that praying and praising is an implicit kind of engageing our hearts to Him, whom we praise, and pray unto, we conclude, That what is our duty to do everyone alone and apart, is comely and decent to be don by us altogether, walking in fellowship according to Gospel-order. We would add a little more in prosecution of this matter, & so give our reasons of our persuasion therein: and
First, We may and ought, engage to stand to that Covenant made to us in Christ, comprehensively ALL the Saints salvation, and ALL their desire, because they have judged themselves meet to receive the seals thereof, having received first the witness of the Spirit, bearing witness with their spirit, that they are the children of God, Rom. 8. 16.
Secondly, We may and ought engage to live-up to that Name is called upon us, of whom the whole Family of heaven and earth is named. This surely will be granted on all hands, That we may engage to hold-out the Name we are called by; which is but to engage in the strength of Christ, to be Holy as He is Holy; To depart from iniquity; To touch no unclean thing; for we name the Name of Christ, and which is more, if more can be, we have His Name called upon us, and put within us. They that are true members of That Body may be called, as we think the whole Body is, CHRIST, The Anointed of God with the Holy Ghost and with power, as the Lord Himself was, but in our Measure. Now if this be so, and we are, as we profess to be, and are Named. Then we may engage sure to a greater care and stricter watch over ourselves, as was said, we may vow more intensivenesse of spirit, to live-up to our Name, to make full proof thereof; as he that was a true Minister; so we, that are true Christians. Live-up to thy Name, saith Jerome to those he wrote unto, that had very significant and teaching Names. Now no Name is so significant as this, or so teaching. Which remembers us of that, we have heard said of Tertullian,
We have told our persuasion and Reasons thereof, from the seals of the Covenant; and our Christian Name. We will for a close of this give in here Holy Bucer's lamentation, as we read it Englished unto us by Mr Palmer, whom His God hath made one of the excellent of the earth.
And now having premised these things, for the clearing our way and undertaking before us; And Commending all this hitherto spoken to each others hearing, we proceed to hold forth the matter and manner of our engagement; what that is whereunto, in the strength of Christ, we do engage, but this after we have shown what did draw us thereunto; And to this, we conceive, we are in the first place to speak fully and clearly, as is requisite for us to do in so solemn and great a matter.
The engagement of certain Brethren, walking under the Band of a Church-Covenant in Gospel-Communion one with another.
After they had made an humble and hearty acknowledgement of what they had received from their God, and are, by the supply of the Spirit, still receiving from Him, for their enabling to keep close unto Him.
WE, whose Names are under-written, having through Him, to whom we lifted up our souls, each of us, alone and apart and altogether, beseeching Him to take us by the Arms, and teach us how to go; Who is All in all ; All in all persons; All in all things, and continually strengtheneth ; therefore He being the strength of Israel , and the Glory of Israel , must have the glory of His own strength in us & with us, who are Nothing : having through Him, we were saying,
I. Thought on our ways , that is, thoroughly considered them, what those ways were, and whether they did lead, yea drive us , being our own , after the flesh , ways of sin and death. And the same good Spirit, That gave us a sight of our ways, giving us to loath them also, and so to leave them (for we cannot truly leave that, we do not truly loath) turned our feet from out of those ways, towards Himself, which before time were running from Him with our backs upon Him as the swiftest and most impetuous stream run's from the fountain head; Indeed we fled from Him (that is our natural flight, and so He complains , they have fled from Me) like as they fled from before the earth-quake. But He, the Al-mighty God laid His Hand upon us, and put forth the exceeding greatness of His power towards us, being so merciful to us; and Called us out of our Sodom, that horrible pit of Darkness (such it appears to us now) that horrid state of Nature, or of Death, into His marvelous light ; therefore it is called light and Glory together .
II. Having received for our dear Lord and Savior's sake this first Grace this special favor (so we call it being the same He showeth to His peculiar people) we are incited and stirred-up (hence we conclude the Truth of our Grace) to cry for more grace, more and more of the Spirit of wisdom and revelation in the knowledge of Him (for we, that have received this Grace can discern in ourselves the want of Grace which they cannot possibly do, that wholly want it) that we may grow-up into Him in all things, which is the Head, even Christ: For this is to grow in Grace, increasing therein with the increase of God, to grow in the knowledge of our Lord Jesus Christ. A gracious man never says he has enough Grace, till Grace be consummate in Glory. Also.
III. Having this knowledge of Him, and growing therein, whereby He justifies many, even all them, and none but them, that have this saving, justifying, experimental, fiducial knowledge of Him, (for a National, or speculative knowledge, a bare work of the understanding, swimming in the brain, having some light as the Moon hath, but no heat, and purifieth not, no more than a notional or dead hope doth, causing but a wind there, which puffeth up, no nourishment, and so is, nothing, or a thing of naught worth, nothing) but having we were saying, this knowledge of Him, we are purifying ourselves, even as He is pure. We have also, through the same Grace, a fuller and clearer knowledge of ourselves what cursed creatures we were, as all now are, while they are, as we were, with-out Him. Therefore flesh, the wisdom, goodliness, and excellency thereof (the corruption and filthiness thereof is not to be named without indignation, as becometh Saints?) though it would be trusted, for so the Bramble would, yet no confidence must be put therein. And we beseech Him daily, and hope in His mercy we shall hold on seeking, That He would anoint our eyes with eye-salve, that we may have a fuller sight of Him, that we may, the move love and admire Him; and a clearer in-sight into ourselves, that we may more abhor ourselves, (then we shall put no confidence in ourselves) repenting in dust and ashes. Also
IV. Having received this heavenly wisdom and power from above, to take heed unto ourselves; and to rule well our own house, having our children in subjection with all gravity, we are in a good posture of spirit, through the supply thereof, (in our station, and according to our measure and gift received) to take care of the Church of God; For, as we have learnt,
V. Having this in the purpose of our hearts to beg of Him [who put good motions, purposes and resolutions into our hearts, where there was not so much as a good thought before; no, but a resisting thereof, of anything, everything that was good; therefore this putting into the heart is a mere Creation, as that was, the speaking light out of Darkness; and more wonderful; for that darkness made no resistance but our darkness do's, so great was our darkness] we were saying, having this in the purpose of our hearts to beg of Him, to keep that in the purpose of our hearts, He hath so graciously, and as wonderfully put there (for the present preparation of the heart is of God, and this must be still begged of God to continue prepared hearts in a gracious frame), and having persuaded with us to beg this thing; and kept it in our hearts, hitherto, and we are persuaded, will so do to the end , we give all diligence to work out our salvation with fear and trembling,
VI. Lastly, Having followed us with His eye upon us , and dealt so well with us, as to enable us to follow-on to know Him more, we apply ourselves in His fear, and power of His might, to all those means He hath appointed for the increase of Grace, diligently attending them in public and in private at home and abroad, hearing the Word preached in season and out of season, (for the charge is full of Dread to the people as well as to Ministers) Reading the Holy Scriptures, giving attendance to exhortation, to Doctrine (for we think that Counsel given to Timothy is for our learning also) Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all.
We are Conversant also as our time and occasions can give leave [for our Callings must be attended, with all care and diligence, else we should walk as unruly ones, like disorderly soldiers out of rank; Nay we should else (not providing for our own house, which we cannot do, not attending our Callings as we ought to do,) be worse not only than an infidel, because the light of nature teacheth him to provide for his house, but we should be worse than Beasts, the fowls of the Air, and creeping things of the earth, for these provide for their own, the light of Nature teaching them; we should also, showing the least neglect there, wrong ourselves, and prove snares to others, before whom we stand charged to walk in wisdom, that without the word they may be won by our good Conversation] we were saying, as our Callings, our attendance thereupon will give us leave, we are conversant in other books, specially those, that may most concern us, walking together in a Brotherhood, and decently in our families with a perfect heart, wisely in a perfect way; As that full and excellent Confession of Faith, held-out to us by the Assembly of Divines; with their larger and short Catechisms. Also, relating to our daily practice, that excellent Book, that magnum in minimus, that much in a little; that greatest book in the smallest volum, Dr Owen's ESCHOL. We take special notice also of that fourth Epistle to the Christian Reader set before the Treatises.
Having now, in the integrity of our hearts, and innocence of our hands, premised all this for the reasons beforesaid: And desiring daily and earnestly, That all this may be much in our thoughts, and held-out in our lives.
I. We do in the sight of God and Father; In the Name of His Son; and Continuall supply of the Holy Spirit, engage ourselves, all we are, all we have, all we can unto Him, in whom we are by a most special in-Being (and not as the whole Creation is in Him, and He in it, by a general in-being, by the right of a Creator upholding all things by the word of His power, Heb. 1. 3. without which they could not but be annihilated and resolved into their first Nothing) by a most special In-Being, we said, and from whom all our fruit is; and for whom as all was laid-in, and laid-up, so must it be laid-out, All for Him alone, as sure as He is our only Beloved and we His. And
We do (2) engage in the strength of All Might to walk worthy of the Lord, to All pleasing, as becometh a people of His choice and care & love, that are called by His Name, and wrought for the self-same thing, being planted in Him, bearing upon Him; made one with Him, and conformable to Him; and are still in the conscionable use and improvement of all His Appointments, maintaining fellowship with Him, by prayer specially, the beaten way of the souls Communion with God, saith one; It is a conference with God, a Company-keeping with Him, saith another. Also
II. We do through Him, who makes us have dominion over the Mighty [Enemies and Adversaries within and without we know not well, which are the greatest, more deadly, flesh and blood, or principalities and powers; We think, and so we speak, as those that have tasted our own thoughts, That the flesh, though so far from terribleness, that it is all pleasingnesse, is the most dangerous and deadly enemy; for were it not for flesh in us, principalities and powers could do us no hurt. A tried Truth it is, that children of Anak are in this way terrible enemies, Angels of Darkness, and sometimes turning themselves into Angels of light, standing as with their swords drawn, to keep from entering into that Narrow way; or, being entered, to walk with a right foot in it, according to the Truth of the Gospel, so holding-up to the Covenant of their God; or if none of all this, they can effect he by his own, his children by their Fathers wiles, methods, and devises, then they will cast a spewing upon the way] therefore we said, through Him, who maketh us more than Conquerors over these mighty enemies, in whose strength we wrestle, and by whose blood we overcome, do engage ourselves each to other as members one of another in the same Body, whereof our Lord and Christ is the Head and the Savior.
First, To take special care, as of the whole Church of Christ, the Mother, and her Daughters, or sister-Churches, so far as their state and Condition can be represented to our thoughts by our eye or ear, or other ways. And of the Word of Truth which, with the Spirit, begetts children to Her, That the everlasting Gospel may spread it self, through the midst of Heaven, as the morning upon the Mountains: so also (we engage) as
Secondly, To take care one of another, as fellow-helpers of the Truth, so also fellow-helpers one of another, as fellow-members use to do. And in saying so much, and doing thereafter, we have said and don all for this Natural caring for one the other, as the member careth for its fellow-member, naturally, sincerely, heartily, comprehends the whole duty required of us one towards another. It is a walking full up in desire and endeavor, to those prescriptions set before us in God's Word summarily, according to this rule (which obtains in all Cases of Duty to the Church abroad, to our enemies with-out, (for they with us are members of the politick Body) and to our Brethren within) whereafter all True Gospellers always have, still do, and still shall walk, by the good hand of God with them, walking uprightly according to the Truth of the Gospel, upon whom is peace and mercy, as upon the whole Israel of God; yet
Because this feeling expression, Members one of another, contains much, yea all, that can be said in this matter, we would insist a little more upon it.
This being a member of another, and dealing with him, and forth unto him as a member doth to his fellow-members, is to have the same soul with another, like minded indeed, as naturally to care for my Brethren, and to deal forth to them as one member deals with th' other, very studiously readily and carefully as to himself, so to the Church of Christ, so to every particular member there, and welfare of the whole and every part; he naturally careth for it; he serves the Church and every Brother and sister there, as they did, they took no gain of money Indeed his work is his wages; The member of the Natural body, be it the eye or hand (these are the helping members,) it is abundantly sufficient, it hath given ease and comfort to its fellow-member; To speak it in a word, If we live-up to the engagement (as through Christ we may) to care for each other as members one of another, we shall care for the Churches of Christ, & for the promoting The Truths of Christ, that the Gospel may run and be glorified also, for each others welfare; specially that our souls may prosper; we shall do all this as naturally, as that good Woman the Mother of Moses, took her own child, and nursed it; I will give thee thy wages, said the Princes; No great matter whether you do or no, thought the Mother, it shall make no difference, she had her dear child in her Arms again, whom she feared she should never see more, and she had leave to keep it in her house, and command to nurse it there; that was abundantly sweet wages for her sweet work;
Thirdly, We engage as members one of another, against all that may hurt us; for such is the care and watchfullnes, of one member, for and over each other, by making our watch strong against the flesh, borne with us, bred-up with us, feeding with us at the same Table, lying with us in the same bed; the worst enemy in our bosom, though seemingly our best, as it pretendeth to be, and nearest friend; Therefore against the flesh we engage our watchfullnes, as against the world and the Devil. And
Fourthly, Not to meddle in matters too high for us, or which will engender strife, or doubtful disputations; as they use to do, who will not endure sound doctrine; but after their own lusts, heap to themselves teachers, having itching ears, turned from the Truth, and unto Fables. But we engage in the strength of Christ to watch in all things. And so
Fifthly, To save ourselves from this untoward, froward, perverse and crooked generation, not by leaving our places; or leaving undon any one of those services, we, in duty, are bound to perform to those, that are without. But by keeping our garments pure and unspotted of the world; and girding up our loins (for all care and diligence must be given this way) that we may be kept clean) from the impurities, pollutions or defilements of the world we must abominate, and then we shall fly from their damnable Doctrines, and horrid practices; Those that obey not sound doctrine, we are charged, (and then we must engage to it) to note such men) and have no company with them. The companion of fools shall be destroyed. There is an elegancy here, which our English cannot reach-to. But this is to our purpose; why must a Companion of fools be destroyed? Because he will be such an one, as vile, base, and abominable, as is he, with whom, upon choice, and with delight, he converseth. If Satan take us among his own, he will reckon us for his own, and quickly make us his own. A sad story might be told here, but daily experience assureth it. If we will work the thing, that good is, we must depart from the workers of iniquity; Depart from me ye evil doers: for I will keep the Commandments of my God. We engage not to keep company with them; no not to eat with such an one, upon choice, with delight, no nor bid him God speed; For he, that biddeth Him God speed, is partaker of his evil deeds.
Sixthly, We engage to live as is comely for sons and daughters; Followers of God as dear Children, calling Him Father, who, without respect of persons, judgeth according to every man's work; and so to pass the time of our sojourning here in fear; That we may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation, amongst whom, we do engage, in the strength of God, to shine as lights; that, as He, who hath called us, is Holy, so we may be Holy in all manner of conversation; having no fellowship with the unfruitful works of darkness, but by the exactness of our walk (for we should walk even as He walked, 1 Joh. 2. 6.) and by the Holiness of our lives, or Godliness of our conversation; we should (as well as with our tongues declare against sinners, which is not don but by divine assistance , and so) condemn , testify against, and reprove them. For so is the will of God, that with well-doing, we should put to silence the ignorance of foolish men; having a good Conscience, that whereas they speak evil of us, as of evil doers they may be ashamed, that falsely accuse our good Conversation in Christ. And
In the last place, Because God hath heard our voice, and inclined His ear, we can say, as He said, who was not more in the ways of God, than the ways of God were in Him ; for all whose strength is in the Lord as David's was, can say as He did, and engage so to say, We will call upon Him as long as we live . We will never cease praying, the Command being , (and the practice was answerable ,) pray without ceasing; though the words of prayer cease in the mouth, the Grace of prayer, shall not cease in the heart: For when the voice of His people cannot be heard, the voice of their breathing may. The heart has a tongue, that God can hear; and the Spirit has a tongue, which none can cut-out: when the man cannot speak, the Spirit may pray: so we are resolved, and do engage in the strength of Christ, to call upon Him as long as we live, and to praise Him as long as we have any being; For hitherto, He hath inclined His ear, and heard us, granting to us, what was best for us, if not the same always we asked in kind, yet that, which was better, yea best for us; if not to our will, yet to our weal. He hath heard our prayers, therefore we will Call upon Him as long as we live. And so
We do engage to one another, to go to God each for other, entreating Him for His Great Names sake to perfect the work He hath begun—And for His Churches, seeing our meanness is such, for the most of us, that we cannot Contribute our Counsels, nor purses, nor bodily pains, we will with all the Israel of God, engage our prayers, as a combined strength, as sure as we have set our affections that way; for no man, how poor soever in outwards, is poor that way, if rich in faith, and poor in spirit: we were saying, we engage to pray with-out ceasing, to the Hearer of prayers for His Churches, That He would remember them with the favor, He beareth towards them; Which He most certainly will do. But He must be inquired off by the house of Israel to do it for them; To raise-up Zion so gloriously, That the Gentiles shall come to her light, and Kings to the brightness of her Rising. And that Babylon may be cast down like a Milstone into the great waters; That the vengeance that is written, may be executed upon that City of God's Curse, by Armies chosen, called and faithful, whose aims shall be pure, and ends holy in shooting all the Arrows of God's indignation, against that bloody City, and all those her helpers, or well willers, that cleave unto her in love, making both her and all her lovers, as we read it written, an abhorring to all flesh, chiefly because she hath SINNED AGAINST THE LORD. As for the evil she hath don to the people of God, those execrable cruelties, she has exercised against them, and terrible wrath, whose rage went up to heaven, she hath poured out upon them. All this and much more the people of God leave with their God, to whom belongeth vengeance, and recompense, as He hath said, only they say, as the Inhabitants of Zion are allowed to say; The violence don to me and to my flesh be upon Babylon. O Lord God to whom vengeance belongeth: O God to whom vengeance, show thyself, shine forth clearly, lift up thyself Thou Judge of the earth: render a reward to the proud; LORD, how long shall the wicked, how long shall the wicked Triumph? No longer, saith the Lord, not one minute longer, than while These Mine Enemies and Adversaries shall have made themselves meet for that astonishing desolation is prepared for them, filling up their measures; and I have made My people meet, for that Glorious salvation, is preparing for them; and for their making them meet for it, My fire is in Zion, and My furnace in Jerusalem. So soon as this refining work is don (yet the Lord will not refine His people as silver is refined, for their dross will never out, as long as flesh is with-in, besides He will sit by them while they melt; But so soon as ever this refining work is don, The salvation that is written shall come to Zion, flying as upon Eagles wings; for Her Lord Himself shall bring it, riding upon the Heaven for her Help; and in His excellency on the sky, (that is,) He will help speedily, and He will show His state and magnificence in Helping: And as speedily, but terribly shall utter desolation come upon Babylon, as it is written, in a moment, in one day, her plagues shall come upon her in their perfection. The Lord hath said it, and He will do it, Travelling in the greatness of His strength, when He do's this thing; He will tread this wine-press alone; His own Arm shall bring this salvation; His own fury shall uphold Him; and of all the people there shall be none with Him: none; (to explain it in passage) He shall have multitudes with Him, Armies following Him upon white Horses, called and chosen and faithful; And yet He treads this wine-press alone, and of all the people there was none with Him, none to eclipse the Glory of His wisdom, power, righteousness, goodness, mercy; All these shall be with Him but all their wisdom, is but His wisdom with them; the same may be said, of their power, goodness, and help, they brought in that way, all was but His help in them and with them; so that we must find at the foot of the account, Jehovah God did all; And the creature how beautiful soever with the beauty his Lord cast upon him, though a diademe and as a Crown of Glory in His Lord's hand, yet was he nothing; nor did he ought else at all in his own strength but sin; for which he must take to himself shame: for as sin is all the creature doth in his own strength; so shame is all he must assume to himself, giving to Him to whom it doth belong, all the Glory, for He did all. When the Day of vengeance, which is in His heart, and the year of His Redeemed is come, It shall appear to all the world, That He treads the wine-press alone; and of all the people, there was none with Him.
Yet, as was said. He will be inquired off by the house of Israel to do this for them. Therefore
We engage in the strength of Christ, and as that shall come in to join with those, that cannot keep silence at such a time at this. And Blessed be God, who hath wrought a people for this very thing, and gives them leave to Command Him, to wrestle with Him, and prevail These people are acquainted with their Lord's mind; He withholds that, which He is most willing to give; as we to our child, that they may tugge at it, and with strong wrestlings mighty through Him, get it from Him; He prolongeth the Deliverance, that they may prolong, and stretch-out their prayers; do as His dear Son did, and the very same His dear children can do, in His strength; And being in an Agony, He prayed more earnestly; the longer that was stretched-out, so likewise was his prayer. So are the Churches prayers too, longer now than ordinary, and more fervent; Dearely bought and long a coming, is marvelous welcome, when it is come, and sweetest in enjoying. The sum is, and the Conclusion of all; The Churches mercies must be wrestled out of her Fathers hand, her mercies, and everyone of her Children's mercies, they must be won by prayer, and worn by praises; And blessed be God, His dear Children followers of Him, can wrestle with Him, overcome Him, Command Him, prevail over Him, in the power of His own might, for which they ascribe to Him all the Glory. Amen.
This is the sum of our engagement, who have found it in our hearts with full purpose of heart to cleave unto the Lord; and to beg his Grace continually, That He would keep it in the purpose of our hearts, so to do, Amen, and Amen.
A Postscript.
ALthough thus we have spoken touching a Church-Covenant and our engageing one to th' other, in the strength of Christ, to stand thereunto; And as we have believed, so we have spoken, That the Oath of the Covenant, as before explained, is as much the Duty of Saints by Calling to enter-into, as to receive the seals thereof is their privilege: Notwithstanding, though we, or the most of us, do freely and heartily profess our consent to all this; yet we do not intend it for such a necessary Test of our humbling ourselves to walk with our God, as this cannot be without that; or that he, who cannot enter into it, shall not be admitted to walk with us. We cannot doubt, but that many walk humbly with their God, strengthened with All might to All-pleasing, yet never heard of a Church-Covenant, or bestowed thoughts about it. We shall not then obtrude it upon any, if we had power so to do, for that were to reckon of it of Necessity to salvation, at least to Church-Communion; and so, perhaps, we might reflect some blame upon others, more righteous than ourselves. We only said, it is lawful and needful; and truly we cannot conceive how matters can be carried-on, according to right order, with-out it; Therefore, to some of us, there seems a necessity thereof, as was said.
But yet, if we shall observe in any the least Breathings after Christ, a love to Him, a delight in Him, a zeal for Him, and against all is contrary to Him, such an one should be gladly received by us, and welcomed with all acceptation, though he might, modestly, perhaps conscientiously refuse to enter a Church-Covenant, for he may scruple at it, whether there be any such Custom among the Churches of Christ. This rather is the rule we would go-by; The Test we would take; the thing we would have made out with the tongue, and evidenced by the life, That there is Holiness at the Heart; sincerity at the bottom. And if this be made appear, (as Holiness with-in, will appear without) we ask no more for Conscience-sake, but with such an one would we walk, and would make no doubt, but he or she would be an honor to us, and an help also. And for th' other matter, it may abide leisure for farther Consideration. We would look after that in others, and no more, than what our gracious God and tenderest Father looks after in us; TRUTH now, in the Covenant of Grace, not Measure; though that should be according to that we have received; for he that soweth liberally, looks to reap plentifully; let us then, in the strength of Christ, go-on unto perfection, such as is required of us, and accepted from us under the Grace of the Gospel; If by any means we may attain unto the Resurrection of the Dead; growing in Grace, and in the knowledge of our Lord and Savior Jesus Christ: To Him be Glory, both now and forever. Amen.
This only we would add (which should have been inserted pag. 2. line 15.) That we may call to remembrance, not only what the Churches of Christ may now do, as to a Church Covenant, their entering thereinto; But what they, with the whole nation, have don, when loe, we gave our hands, lifting-them-up to the Most High God, and did swear, according to this form of words,
Therefore will the Lord, for He is the same still reckon of us and account with us, as He hath don with mighty sinners before Him, dispisers of His oath, and Breakers of Covenant with Him; for so saith the Lord in a very like case, and as terrible the words are against a Nation, as against that man only, seeing he despised
Blessed are all the people, that shall hear and fear, be truly humbled for what they have done, if they knew not what they did; pray for Grace continually, that more may be given unto them, whereby they may be kept-back from doing anymore so presumptuously as once they did, when they lifted up their hands to the Most High God, swearing to Him, to perform with Him in those things, they might know, and acknowledge to be Holy, just, and good; and yet had no purpose to do thereafter, yea which they abhorred so to do; others also lifting up their hands to perform those things, they were willingly ignorant of, as they were of the Law, they desired to teach, understanding the while, neither what they say, nor whereof they affirm.
Notwithstanding from hence, the Conclusion is this,
When thou shalt vow a vow unto the LORD thy GOD, thou shalt not slack to pay it; for the Lord thy GOD will surely require it of thee, and it would be sin in thee. Deut. 23. 21.
Reader, thou shalt now have the last words of a Dying man, and dead to thee, so soon as he has spoken them, therefore let them command thy best observation. Thou mayest have met with a flat Contradiction to all our dear Lord hath said, all they also that have spoken from His mouth, in reference to all Gospel Administrations, having met with a cursed Pamphet called a legal Resolution of two important Queries, so saith the Lawyer; most illegal and irrational will every man say that reads him, having the use of natural Reason, not to say a sanctified understanding, as appears all along, specially at the 11 page. where he takes his comparisons from a Gentleman's Shepherd, his Cook, Landresse, Groome. And since he refers thee to his four serious Questions, you may read the marrow of them (like that in a swine's bone) in a Book called four Grand Enquiries, page 15. to page 22. And having so don, this is the earnest desire (1) that thou takest heed of putting thy finger upon the light of Reason, least the righteous God putts it quite out, as is to be feared he hath don upon this man, and those Ministers of the same judgment with him. And (2) pray for him and them, that repentance towards God, and faith towards the Lord Jesus Christ may be given them, and so the sword removed from off their Arm and right eye. Amen.