A Church-Covenant lawful 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 honeycomb, 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 harken 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 honour, and that thou mayst 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 me: for who is he, that engaged his heart to approach unto me, 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 Lords eyes, and ever since honourable.  
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 road 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 yong-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 simplo 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 judgement 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 labour of love, he taketh the boldness again to make Application unto you, Craving your judgement, 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 offence 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 judgement in this matter) whether,( there being a Communion of Saints on earth, who, through the supply of the Spirit, are still maintaining their fellowship with the Father, and with His Son Jesus Christ) these may not, yea ought not, in the strength of Christ, enter into Covenant each with other, and all with God, so to do? Briefly, whether the Oath of the Covenant( that is, in the strength of Christ, to stand to it) may not be taken once, as well as the seals thereof, often? he would add, yea taken first, if time serve, and persons are so agreed, before the seals are taken? Herein he craves your righteous judgement, And humbly craves leave to add, or rather entreats you to add it for him what you red spoken in a ease very different, but not more weighty and momentous, Take heed what ye do: for ye judge not for man but for the Lord, who is with you in the judgement.  
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 any thing 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 mayst 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 labour, and not much more cost. And who knows whether thou mayst 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 hearty 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 engaging their hearts to, and Covenanting with God; for suppose we should hear such words as these, would they not be an abhorring to us? Ile 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) so as when the Prince of this world comes in the allurements of the lust of the flesh, the lust of the eye, and pride of life, I may be free to engage to whom I please, which will be to him, that maketh the fullest and fairest offer, and gives it presently, putting it as into my hand. This now is plain English, and his, who will not engage to his God, that he may be free, that is, free from righteousness, the servant of sin, and the Devills bond-slave: for we must engage to the one or the other, we cannot have two, no more than we can engage unto two Masters.  
That we may prepare thy ear for that, which follows, we will goe-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 
Gal. 2. 20. Eph. 5. 25, 26. Rev: 1. 5. Rev: 3. 16.  love indeed, giving Himself for them, and washing them in His blood, cannot endure a lukewarm person, neither hot nor could, 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 must take heed, we wrest not similitudes beyond their scope. What is this then to be spewed out of His mouth? Will Christ, in whose mouth the Truth itself doth reside, take away His Truth from this ( lukewarm person) giving him over into absurd opinions, and that he should again believe a lie? The itching desire indeed, that many have at this day, to broach again to the people monstrous opinions, and such as have been already hissed-out, doth make this interpretation probable. We know what hath been taught within these few yeares in the schools, preached usually in Sermons ( there is nothing now, that is NEW, it hath been already of old time, which was before us) disputed publicly at Commencements, and what it is, that was put in print the last summer. I cannot tell what to say certainly of this matter. The event shall ere long make it plain. In the mean time let us know, That this punishment shall be very dreadful; for first, Christ shall take pleasure in casting away this lukewarm person from himself; for what more acceptable to a man, that is stomacksick with eating meat, he now loatheth, than to vomit it-up, and so to be eased of that, which causeth his sickness? Even as Moses threateneth, unto the Jewish Apostat's, That the Lord 
Deu: 28. 36.  would even so rejoice, to destroy them, and to cut them off, as He did before that rejoice in doing them good. Secondly, That He will cast out this person with great reproach, for an unclean place is sought for to vomit-in. Thirdly, That this person shall never receive his former dignity, he shall never be received-in again, he shall be an abhorred person, as we our vomit, we have cast out. I come yet closer to the thing in hand, and so to draw to a conclusion here, Take we heed of this Middle Temper. It is dangerous to our Bodies. We have heard an healthful person say; It is not with me as it hath been, I am not sick, nor am I well; within a few dayes after, he fell dangerously sick, and unto death: so, a lukewarm person in the matters of His God, will grow quickly, a key-cold person.  
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, Ile be thy Shield and exceeding 
Gen. 15. 1.  great Reward, and not another for me; Ile be so to thee myself, Ile approve myself a God All sufficient to thee, There is Gods engagement: Thou shalt walk before Me and be perfect, 
Gen. 17. 1.  there is Abrahams engagement. He says to His Israel, to every one, in whose heart is no guile; Thou art my people, Ile take thee for My own, and so Ile engage to thee My promise, and My oath; Ile 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, 
Hos. 2. 23. 3. 3.  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; Ile 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 slothfulness, 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 th'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 seest it. Also  
Sith 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 Lord give us to believe, yea to taste the goodness and sweetness, of this engaging ourselves the Lords people, and we shall be humbled before the Lord, that we ever with-stood it.   

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 engaging work?  
Answ. It is a solemn free and voluntary promising, or avowing ourselves, the servants of the most High God, subscribing our names 
a Isa. 44. 5. , and engaging 
b Jer. 20. 21.  our souls unto Him, to hold fellowship with Him, walking together as friends, and well agreed 
d Amos 3. 3. . More briefly, it is 
c 1 Joh. 1. 3.  this, An engaging 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 Lords 
2 Chro. 23. 16.  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  
If this engaging ourselves the Lords people must be free and voluntary, what say we to that Covenant, which was thrust upon the people, every one knows where?  
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 judgement.  
But had it been a simplo Covenant, we mean with-out mixture as Asa's was to seek the LORD GOD of Israel with all 
2 Chro. 15. 12 23. 16.  their heart, and with all their soul; or that they should be the LORDS people as Jehojada'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, onely this we would say more here, because we are upon engaging; What may be said to that engagement charged upon the people some yeares 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 Civill. But this engagement was merely Civill; and as reasonable as reason itself, That our Rulers engaging 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 jewel, and he is a beggarly man, that lays that to pawn; If in truth ye anoint me King over you 
judge 9. 15.  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 Civill matters or civill 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 honour of a King.  
But now, which we would think might answer all that can be said against our engaging 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 
1 Pet. 3. 5.  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 honour 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, engaging 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, Is it lawful to engage ourselves to God, to be the Lords people, to walk and live as His people? surely yes, and never, we think, did any one of the LORDS people make question here. Yet if he did, this may put it out of question, because The Lord God hath promised, yea sworn unto His people, He will be their God, work in them and for them, as their God in Covenant with them. It's but reason now, and altogether just, That they should promise and swear unto Him, to walk as His people, who have the vows of God upon them; For can we think, and 
Psal. 56. 12.  think as men, That the most High God, should bind Himself over to His people, with His own wards, promise and oath, those two immutable things, while yet His people stand loose from Him, 
Heb. 6. 18.  not suffering themselves to be bound with the wards of a man, with bands of love, a gracious God and merciful Father hath provided for them, and calleth them, My commandments, and My 
Math. 11. 29, 30. 1 Joh. 5. 3.  yoke, and makes them to all His, not greivious, but easy and light?   

Q: III. But may Gods people do what they red 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 red 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 swore unto. Surely Gods people stand bound to bind 
Psa. 89. 34, 35.  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 wards of Gods making, but saith still as once it did, for the flesh can speak no other language, being not of itself subject to the law of 
Rom. 8. 7.  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 
Rom. 2. 9.  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 wards, binding now as it would be bound; but anon it shall be bound as it would not, as with fetters, and held 
Job 36. 8. Pro. 5. 22.  with the Cords of affliction, which itself 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 behaviour, there being no such professed rebel, 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 onely 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. 
Col. 2. 18.   
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 
Rom. 7. 7.  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 born, 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 red 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 Asse-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 storme-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 shane, so making sin appear, in its likeness sin, and become exceeding sinful, and so, accidentally, procureth more sin( to break-out, which lay hide 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 
Prov. 29. 15.  sent to himself, that is, left to himself, and put into his own hands, bringeth the Spirit to shane, as he, that ungoverned child, his Mother; yea and his Father too( take it in passage) though the Mother be there onely name, 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. See! He dares not Trust a believer to walk without his keeper, the law, as if he judged no otherwise of him, than of a Malefactor in New-gate, who would kill and rob if his Jailor were not with him. truly the flesh of a believer, and we believe he will say so too, is no more to be trusted than a Malefactor in New-gate; therefore he walketh not without his keeper, and he prayeth to God continually, that He would keep both him and his keeper, and then he is kept. We proceed( 2) It is safe and sure for believers to lay engageupon the flesh, for by the sure mercies of David, which never failed, it is a sanctified means to keep all sure till they come to that inheritance, incorruptible, and undefiled, and that fadeth not away, reserved in heaven for them, where there will be no enemies to annoy them. And( 3) for the Spirit renewed, so we suppose it to be, it hath its filthiness 
a 2 Cor. 7. 1.  also, even its mouth( we speak of that we call flesh in the New Creature, wherein dwelleth no good 
b Rom. 7. 18. ) devoureth iniquity 
c Pro. 19. 28. ; It would drink it in as greedily as a thirsty Beast water 
d Job 11. 16. ; Therefore even the Spirit must have a guard engaged upon it also to keep it in the strength of God, fast and sure. It requireth our observation sure, as it surely argueth the Treachery of our spirits, That the Holy Ghost by His Prophet makes 
Mal. 2. 15, 16.  this Inference once and again, Therefore take heed to your spirit; as if He had said, you observe nothing if you do not observe your spirit; Therefore take heed to your spirit. We find sometimes the same words repeated 
a Pro. 19 5. 9. , and then they should come with much force upon our spirits, and to ascertain us of the good, in the doing of it; as of the evil in neglecting of it. The dream was doubled twice, because the thing is established by God; so, This Inference is doubled; Therefore take heed to your spirit, because it is commanded and established by God, it must be so don, or else you be utterly undone. And so much to that question.   

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 practise or manner of Gods 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 
2 Sam. 20. 18.  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 labour 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 th'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, 
〈◇〉. 5. 4.  of sacred Truth. His darkness doth marvelously benight him; The corruption of his affections fumes-up into his understanding; and streams in the lower faculties do cast a mist on the higher. So then it is a conclusion of experience, That the heart must be clean, else the Head cannot be clear to apprehended the Truth, as it is in Jesus. For as long as the heart is so desperately distempered, the Head can never be duly Disposed for the reception of such a Thing as Truth is, which is so contrary as light and darkness are, to a wicked mans lie; we mean his whole Religion, being all as his ways are, but a lie; for as all the Popish religion, with all the Faith-devouring, and Conscience-wasting-errours that ever the Man of sin vented to the world, are wrapt-up 
2 Thes. 2. 11.  in this one syllable or word, a lie; so also is all our Religion, as are our ways, nought else but a lie, while we are ourselves out of the way, and not changed or renewed in the spirit of our minds by the glorious work of the Spirit with His Word; Till this work be wrought, every lust in us is an enemy to every Truth as it is in Jesus, and will do its utmost to keep it-out, that it may enjoy its self with more security in the dark. So then to come to a close of the first thing we would engage the Reader in, we would in the next place show the emphasis, force, or how significant that word 
James 1. 25. 1 Pet. 1 12. 〈◇〉.  is, we translate look into, for it denotes such a prying into a thing, as the blessed Angells, prying into the glorious mysteries of the glorious Gospel, whereby the unsearchable Riches of Christ, are held-out to us, immortality and life brought to light. It is such a looking as Commands the bending of the Body and Spirit both before the Father of spirits. And  
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-pleasing, 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 red, all which is don by, That Guide or interpreter onely, supposing now the Reader hath engaged 
Act. 8. 30, 31.  hitherto, these are the Scriptures which we will set down at length, as we said, and then pass on to the next Question.  
And Jacob vowed a vow saying If God will be with me, and 
Gen 28. 20, 21 22.  will keep me in this way that I go, and will give me bread to eat, and raiment to put on, then shall the LORD BE MY 
Jacobs vow.  GOD—  
And Hannah vowed a vow and said, O LORD of HOSTS, 
1 Sam. 1. 11. Hannahs vow.  if thou wilt indeed look-on the Affliction of thine Hand maid, and remember me, and not forget thine Hand-maid, but wilt give unto thine Hand-maid a Man-child, then I will give him unto the LORD all the dayes of his life; there shall no razor come upon his head.  
I have sworn and I will perform it: that I will keep Thy 
David. vow. Psa. 119. 106.  Righteous Judgements.  
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 
Prov. 1. 11.  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 
1 Joh. 4. 4. 5. 19.  with that whole world, that lieth in wickedness: for the evidencing of this, LOOK we, as has been said, into these Scriptures.  
And they entred into Covenant, and swore unto the Lord, 
Asa's Covenant. 2 Chro. 15: 12.  to seek the Lord God of their fathers, with all their heart, and with all their soul.  
And Jehojada made a Covenant between him and between 
Jehojada's Covenant. 2 Chr 23 16. 2 Chr. 29 & 30.  all the people, that they should be the LORDS people.  
King Hezekiah proclaiming a Passeover, 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. 
Josiahs Covenant. 2 Chr. 34. 31, 32.   
King Josiah stood in his place, and made a Covenant before the Lord to walk after the Lord, and to keep His Commandements with all his heart, and with all his soul to perform the words of the Covenant: And he caused all that were present in Jerusalem, and Benjamin to stand to it. And the Inhabitants of Jerusalem did, according to the Covenant of God, the God of their Fathers.  
When Ezra had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great Congregation, of men and women, and 
Ez 10. 1, 2, 3.  children: for the people wept sore. And Shechaniah answered and said unto Ezra, we have trespassed against our God; yet now there is hope in Israel concerning this thing. Now therefore let us make a Covenant with our God.  
It shall come to pass in the last dayes, That the mountain of the Lords House shall be established in the top of the Mountaines, 
Isa. 2. 1, 2, 3.  and it shall be exalted above the Hills[ that is, the spiritual Glory and Grace of Christs kingdom, shall be advanced above all worldly state and power] and many people shall say Come ye, and let us goe-up to the mountain of the Lord, to the House of the God of Jacob[ that is, They shall embrace the ways of Christ readily, freely, and willingly, yea surprisingly.  
One shall say I am the Lords and another call himself by the Name of Jacob: and another shall subscribe with his hand 
Isa. 44. 5.  unto the LORD, and surname himself by the name of Israel.  
The Gentiles shall come to thy light, and Kings to the 
Isa. 60.  brightness of thy Rising—  
The Children of Israel shall come, they and the Children of Judah together, going and weeping, they shall go and seek the LORD their God. They shall ask the way to Zion with 
Jer. 50. 4, 5.  their faces thetherward, saying, Come and let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten.  
And the Inhabitants of one City shall go to another, saying, let us go speedily to pray before the Lord; and to seek 
Zec. 8. verses 21, 22, 23.  the Lord of Hosts; I will go also.  
And it shall be, That who so will not come-up of all the families of the earth unto Jerusalem, to worship the King the 
Zec. 14. verses 17, 18, 19, 20, 21.  LORD of Hosts, even upon them shall be no rain.  
We humbly conceive these Scriptures speak out fully the practise of the Saints, alone and apart; and altogether when they were of one mind, heart, and judgement in the matters of their God.  
We suppose now the Reader that hath called for the eye-pleasing, will not ask for Scriptures out of the New Testament, thence to hold-out the practise 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 red] 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 red in the first Chapter of Johns Gospel; Nor what growth the Church had in Christs time during His personal abode with them, whereof we red, Act. 1. 15; Nor how it did increase presently after, He was taken into Heaven with the increase of God; nor the manner 
Joh. 14. 12.  of their Converse one with another, walking together in Church-Communion, whereof you may red, Act. 2. 41, 42. 44. 5. 14. 9. 31. 11. 23.— Nor will we set down here what we red in our Church Chronicles recorded of the servants of Christ in perilous or fierce times; They met together every Lords day, where they could, early in the morning, and there, after mutual exhortations, and singing of psalms, they engaged before God each with other, in the strength of Christ to walk in All pleasing, as was comely for Saints. We will conclude, There is a way of Gods worship, wherein He walks or meets with His people, and they with Him, as once it was. And it is a sad sign, That our 
Exod. 25. 22. 30. 36. 2 Cor. 6. 16.  ways please not God, when His ways pleaseth not us. Therfore since His Tabernacle is with men, and they that go not up to His feast of Tabernacles to worship the King the Lord of Hosts, upon them shall be no rain, no blessing, but barrenness and drought shall be upon them; It is time for us to look about us, and to Consider the times, and what we ought to do. If we will not join ourselves to the Lord in a perpetual Covenant, we give too clear witness against ourselves, that we are joined to our Idols, and little difference betwixt us and the Anti-Christian-world, whose judgement now of a long time lingereth not, and their damnation slumbereth not. For the Righteous Lord will certainly make His threat good to th'utmost upon them shall be no rain, expounded by Isaiah Chap. 60. 12. The kingdoms and the nations which will not serve the Church shall perish: yea th●se nations shall be utterly wasted. We proceed.   

Q: VI. May not the wicked vow themselves the servants of Christ, and engage themselves the LORDS 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 Lords, being ready servants and willing slaves to sin and Satan; These are their great Lords 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 
John 8 44.  do, would hear it, and could not hold his peace, but would disallow his childrens vows in the day, that he heareth them, saying; Not 
Num. 30. 4, 5.  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 
a Mark. 5. 18. 20. ( though a good man, and designed for high work, to speak-forth the high praises of his God) was so exceeding fierce 
b Math. 8. 28. , that no man might pass by that way: and so mighty in the Devills Might, that no man could bind him, no not with chains 
c Mark. 5. 3. ; so is it with his children, his sons and daughters too( for he keepeth 
Luk. 11. 21.  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 
a John 8. 36. , who indeed engage to walk as is comely for the Lords freemen 
b 1 Cor. 7. 22. ; They must be living in Jerusalem 
c Isa. 4. 3. , and free of that Mother-City 
d Gal. 4. 26. , 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 
Eph. 2. 2.  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. 
Col. 1. 10, 11.   
Here we would take-in that we have heard spoken for a wicked mans engaging to God; and Covenanting with Him.  
They have entred into Covenant willingly; or if that could not be, unless to engage with their tongues onely, yet they were forced 
a 2 Ch 15. 1●.  into it, and made to stand to it: for it must be granted that some, if not the most of them, in Asa's time, were wicked, 
b 2 Ch 34. 3●  yet all engaged. To this we say;  
That King Asa and Jehojada; King Hezekiah and Josiah engaging the people to seek the Lord, and to be the LORDS 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 Gods first born, as He says of them; An 
Deut. 7 ●. Levit. 20. 26.  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 Lords 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 any where, 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 Gods 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 across 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 practise) 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 thether 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 
Isa. 28. 15.  disannulled, disclaimed first, yea abominated, & abhorred; And then they may have thoughts of entering Covenant with God. Which thing the Lords people have don, through Him, who shewed 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 LORDS people. We proceed.   

Q: VII. Who is sufficient for this engaging work, to walk with God as aforesaid?  
Ans: They and onely they who can humble themselves to 
Mich. 6. 8.  walk with their God; Can think themselves to Nothing; and do know, that His Grace shall be sufficient for them, so as they shall 
2 Cor. 12. 9.  be sure in their visible straights of invisible succours. 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 
Prov. 2. 3.  chapped earth( where so many clefts there are as so many tongues calling to the clouds for rain) opens its mouth for the showers 
Tot linguae quot tissurae.  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 
Phil. 4. 13. Joh. 15. 5.  them; without Him they can do nothing; No, great thing, no, nor the smallest thing; not the least good motion heaven-ward; not any thing that is good: their sufficiency is of God, to Him 
2 Cor. 3. 5.  they look.   

Q: VIII. How must this engagement be entred upon?  
Ans. There must be serious thoughts, engaging 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 Judgement, and in righteousness; and in His 
Jer. 4. 2.  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 
Eccles. 5. 6.  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 entred 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 engaging, giving clear evidence against themselves, That they took no pleasure in God, and His matters; nor He in such fools 
a Eccles. 5. 4. . 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 Gods people, though never so unlike them in their walk: we mean, there may be some, who put their engagement in the room of Christ, as if that could help them alone, or else they have made their engagement alone without their reliance upon the power of Christ. That Rule of th' Apostle, which obtains in all Cases of Duty, doth most in this Whatsoever ye do in word or dead, do all in the Name of the Lord Jesus, Col. 3. 17. That is, feel the need ye have of Christ in it; and look not that God should accept of you or your engagement, or of what else you do, but onely through Him, in whose NAME you have don it.  
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 
Eph. 2 18. 3. 12.  unto the Father, there to speak all our mind, which is ever accompanied with praising of Him, and engaging to Him, and is always don in the Name of Christ, that is( 2) in the strength of Christ; And( 3) in the virtue of the present mediation of Christ which carries this acknowledgement in it, That what we ask on earth, as to the living-up to our engagement, Christ obtains in heaven for us.   

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, Whether we may vow or engage to the doing of that, which is directly commanded or forbidden in the Law of God?  
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 
James 5. 17.  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.  
The Question is, whether we may vow or engage to do that which is directly commanded or forbidden in the Law of God? Whereto we Answer, as we are taught, No; We must not vow the doing of th' one or not to do th' other; as for example, we must not vow absolutely, we will not worship Idols; That we will not swear; That we will keep the Sabbath, observe the Lords-day; That we will honour our parents; That we will do no murder; for all these Duties are expressly commanded by God; and therefore are past being vowed by us; onely thus we,( observing the Treachery of our hearts) may vow and engage to a greater care and stricter watch over ourselves either for the doing of th' one, or not to do th' other. In a word, we may and must, vow more care and diligence in and about all those things, required of those that have subscribed their names to the God of Jacob.  
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. So then, the conclusion of the whole matter is this; when 
See Job 22. ver. 27. Mr. C. exp: there. p. 271.  we vow( or engage to) things already commanded or forbidden, we must pitch and place our vow not upon the matter of the Commandement, but upon the manner, and intensivenesse of our spirits in keeping it.   

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 
1 Joh. 2. 20.  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 
1 Joh. 2. 3.  Him, keeping His Commandements( in desire and endeavour) as we keep the apple of our eye, our ornaments or jewels; or as a weary 
Prov. 7. 2.  traveller keeps his way: we desire and endeavour with all diligence also to know Him more, and to grow in that knowledge; and 
2 Pet. 3. ●.  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 
Col. 3. 11.  therefore to speak farther to this, and to tell our persuasion, and judgement 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 dear 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 engaging our hearts to Him, whom we praise, and pray unto, we conclude, That what is our duty to do every one 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 
Eph. 3. 15.  name. 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 
2 Tim. 2. 19.  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 
1 Cor. 12. 1●. Act. 10. 38.  be so, and we are, as we profess to be, and are name. 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 Hierom 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, If I perceived, said he, the Man were not holy, not so much as a show of Holiness appears in him, or no more than a show, by his works he denies it; of any name in the world 
Nemo Christianus nisi qui placè tantum Christianus nulli enim Christianus malus est. tart As: Cap. 43. No bad manin the world, and a true Christian.  I would not name him a Christian; That excellent Name would worse become him, as a jewel in a swines snout; for Holiness is of the very essence of Christianity. A Christian without holiness, is a Christian without Christ. It is Contradictio in ad pecto, an Holyman without Holiness; a gracious man without grace, as fault without savour; a vine without fruit in the season thereof.  
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 Bucers lamentation, as we red it Englished unto us by Mr Palmer, whom His God hath made one of the excellent of the earth. Oh that we had renewed and established the Covenant of eternal life, as we have done a Civill Covenant. The Churches of the Martyrs were joined together by the severe Religion of Discipline. I miserable fear what may become of our Churches, unless they are more closely graffed into Christ, and that they restore Discipline among themselves. There are some of all orders, who are against the restoring of solid fellow-ship and Discipline. These are holy Bucers words, which that worthy man Englished as he saith; That we, the weakest above many, and other like, as we are may observe the concurring judgements of holy men, as to this practise of engaging our hearts to God; and Covenanting each with other in the strength of Christ to keep them up so engaged, that when a temptation comes to take away the heart from Christ( and then the eye, ear, tongue and hand, and all are gone, when the heart is gon) we may say and say truly, every one for himself, my heart is engaged to Him, who asked it of me; and He hath it, and, according to my earnest desire, will keep it, engaged to Him, And all I have engaged for Him; for who made me to differ, or what have I which I have not received from Him? And Now we cannot forbear, the love of Christ constraining, who loves a people walking 
Jer. 30. 21.  with Him should engage unto Him, we cannot forbear to set down Mr Palmers own words, which being so full-up to the will of Christ, and mind of His people, shall end this matter.  
Now as that, which is styled a Church-Covenant, so much debated among the Godly, we take it to be no more, than such a mutual agreement and joining together mentioned, that solid fellowship and discipline may be set up, else how can there be an unity and fellow-membership in a particular Church?  
Say such even who dispute against this practise, This is implied in the very principles of Christianity. We then apprehended, it is not unlawfully but indeed necessary, expressly to profess what flows from the principles of it; specially in this Case, where it is a mans own free act, that constitutes him a member of a particular Church. Such a profession and express consent to walk in fellowship, and to submit to Discipline, we call for. And we believe without it, it will hardly be set-up unless a catechistical Answer or two of a person examined( though never so dead-hearted, and a close enemy to the power of godliness) shall be thought enough, which will to settle again where we were, in old ignorance, luke-warmensse, looseness and formality; In stead of such as fear the Lord, walking in fellowship with the Father, and one with another in the Spirit. We proceed in his words.  
Now that any, that truly fear the Lord should stick at this, viz. to profess to own the Covenant of Gods free grace; to give-up themselves unto it, and to Jesus Christ the mediator of it in all His Offices; To walk under His Discipline, and in fellowship with His people; We cannot but justly wonder, and why any godly men of parts should frame and raise up bugbeares against it. The Lord give them to taste the goodness & sweetness of it, and they will be humbled before the Lord, that they ever withstood it. There is a little more; we can spare none of it. To the Novelty of this practise as it is objected to us and others we could answer at large here, That it is as old as the Gospel, for believers to walk together in fellowship in the duties expressed: We will add no more here; but beg the God of all Grace, That He would give us His Grace and make it sufficient for us, that we may practise according to that we have red.  
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 underwritten, 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 
a Hos. 11. 3.  is All in all 
b Col. 3. 11. ; All in all persons; All in all things, and continually strengtheneth 
c Phil. 4. 13. ; therefore He being the strength of Israel 
d 1 Sam. 15. 29 , and the Glory of Israel 
a Luk 2. 32. , must have the glory of His own strength in us & with us, who are Nothing 
b 2 Co 12. 11. : having through Him, we were saying,  
I. Thought on our ways 
c Psa. 119. 59. , that is, thoroughly considered them, what those ways were, and whether they did led, yea drive us 
d Deut. 4. 19. , being our own 
a Act. 14. 16. , after the flesh 
b Rom. 8. 13. 2 Pet. 2. 10. , ways of sin and death. And the same good Spirit, That gave us a sight of our ways, giving us to loathe 
c Jer. 31, 19. Ezec. 6. 9 20 43.  them also, and so to leave them( for we cannot truly leave that, we do not truly loathe) 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 runs from the fountain head; Indeed we fled from Him( that is our natural flight, and so He complains 
d Hos. 7. 13. Zech. 14. 5 , 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 
Eph 1. 19. Gen. 19. 16.  horrible pit of Darkness( such it appears to us now) that horrid state of Nature, or of Death, into His marvelous light 
a 1 Pet. 2. 9. ; therefore it is called light and Glory together 
b Isa. 60. 1, 2, 3 .  
II. Having received for our dear Lord and Saviours sake this first Grace this special favour( so we call it being the same He 
Psal. 106. 4.  sheweth to His peculiar people) we are incited and stirred-up( hence we conclude the Truth of our Grace) to cry for more 
Prov. 2. 3.  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 
Eph. 1. 17. 4. 15. Col. 2. 19. 2 Pet. 3. 18.  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, 
Isa 53. 11.  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 
1 Cor. 8. 7.  up, no nourishment, and so is, nothing, or a thing of nought worth, nothing) but having we were saying, this knowledge of Him, we are purifying ourselves, even as He is pure. We have 
1 Joh. 3. 3.  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, 
Eph. 2. 12. Isa. 40. 6. Rom. ●. ●.  goodliness, and excellency thereof( the corruption and filthiness thereof is not to be 
a 1 Cor. ●. ●.  name without indignation, as becometh Saints?) though it would be trusted, for so the Bramble would, 
b Eph. 5. 3.  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-pleasing, that we may have a fuller sight of 
Rev. 3. 18.  Him, that we may, the move love and admire Him; and a clearer in-sight into ourselves, that we may more abhor ourselves, 
Phil. 3. 3. ( then we shall put no confidence in ourselves) repenting in dust and ashes. Also  
IV. Having received this heavenly wisdom and power from 
Act 20. 28. 1 Tim 4. 16. 1 Tim. 3. 4.  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 
Joh 5. 24. 387. first impression.  Church of God; For, as we have learnt, the same wisdom and justice, and holinesse, for kind, onely more enlarged and extensive, acts in either sphere, and, will regularly move in the little and the greater house. But we have experienced the Apostles Conclusion; He, that knows not how to rule his own house, cannot take care of the house of God. If we be darksome within doors, we cannot be lightsome without; for, though our lightside may be outward, yet it is dark as darkness itself, the more dark because we make a mere show of light, which is not in us, 
Joh. 3. 19.  but hated by us. The Truth is, If we are, as unsavoury salt within doors; we are the same without, and worse than Infidels in both 
1 Tim. 5. 8.  places, for not providing things most necessary for our own, we cannot do it for others. If we are in our own house, as a candle put under a bushel, so as we give no light to those, that are in our 
Math. 5. 15.  house with us, we cannot then shine before others, as the candle does put on a Candlestick, that they may see our good works, and glorify our Father which is in heaven. But blessed be the God of all Grace, who hath given us more Grace, and instructed us to more discretion in this matter, so as we can, according to the Grace received, rule our own house, To whom be honour and power everlasting. Amen.  
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 any thing, every thing 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 does, 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 
2 Chro. 29. 18.  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 
a 1 Cor. 1. 8. 1 Thes. 5. 23, 24. Heb. 3. 6. 14. 6. 11, 12. , we give all diligence to work out our salvation with fear and trembling, ( which affections or passions rather are two great means appointed of God to deliver us from two the greatest plagues, security of the flesh; and pride of spirit) so making 
b Phil. 2. 12. See Zan●hi p. 131. 2 Pet. 1. 10, 11  our calling and election sure, that so an entrance may be ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Also, and  
VI. Lastly, Having followed us with His eye upon us 
a Psal 32. 8. 34. 15. , and dealt 
b Jer. 40. 4.  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, 
2 Tim. 4. 1, 2. ( 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 
1 Tim. 4. 13, 14. Qui steri velit bonus, Concionator dei opera ut sit bonus Biblicus. Met: Ad:  wholly to them, that thy profiting may appear to all. He that would be a good preacher, said Musculus, must be very conversant in the Scriptures: so also must he be, that would be a good Christian. He cannot be an approved Teacher of others, nor can he approve himself taught, that is not conversant-in and studies much that sacred Book. Whence it may be so charitably judged of us, That we abominate their way and their doings, as the devil or Hell itself, who speak evil of that, they have not, learning we mean; and of those they know not, and so would if they could, as others before them, of the same persuasion with them, Cecidere presbiteros & presbiterium, destroy the Ministers and ministry both.  
We are Conversant also as our time and occasions can give 
〈◇〉.  leave[ for our Callings must be attended, with all care and diligence, 
1 Thes. 5. 14. The 3. 10, 11 Every man must have a lawful Calling, Gen. 47. 3 and must attend it with all Diligence. 1 Chro. 21. 20  else we should walk as unruly ones, like disorderly souldiers 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 onely than an infidel, because the light of nature teacheth him to provide for his house, but we should be worse than Beasts, the fowles 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 
Gal. 4. 5. 1 Pet. 3. 1, 2.  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 
Psal. 101. ●.  Confession of Faith, held-out to us by the Assembly of Divines; with their larger and short Catechisms. Also, relating to our daily practise, that excellent Book, that magnum in minimus, that much in a little; that greatest book in the smallest volume, Dr Owens 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 innocency 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 continual 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 
Act. 17. 28.  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 amnihilated 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 
Hos. 14. 8.  laid-up, so must it be laid-out, All for Him alone, as sure as He is 
Can. 7. 13.  our onely Beloved and we His. And  
We do( 2) engage in the strength of All Might to walk 
Col. 1. 11.  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 
2 Cor. 5. 5.  for the selfsame 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 
Es●hol p 27. Mr R. ●… ol. p. 55. Jud: 5.  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 entred, 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 wil●ss, methods, and devices, then they will cast a spewing upon the way] therefore we said, through Him, who maketh us more than conquerors over these 
Eph. 6. 12. Revel. 12. 11.  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 Saviour.  
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 itself, through the midst of Heaven, as the morning upon the Mountaines: 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, hearty, 
〈◇〉. Phil. 1. 20.  comprehends the whole duty required of us one towards another. It is a walking full up in desire and endeavour, to those prescriptions set before us in Gods Word summarily, according to 
Gal. 6. 16.  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 politic Body) and to our Brethren within) whereafter all True gospelers 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 
〈◇〉. Phil. 2 20.  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 
Jud. 5. 19.  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 
3 John 2. Exod 2. 9.  all this as naturally, as that good Woman the Mother of Moses, took her own child, and nursed it; Ile 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; How graciously will God dispose of things, if we could leave them to His disposing. He gave His Son to the world in the fullness of time, so will He with Him, every other Mercy. He will surely, if we can trust Him nay whether we Trust Him, or no, He will give such Nursing Fathers and nursing Mothers to His Church, that shall care for them as naturally, as the Nurse careth for her child, or as the Mother before-mentioned, took her child and nursed it. Also  
Thirdly, We engage as members one of another, against all that may hurt us; for such is the care and watchfulness, of one member, for and over each other, by making our watch strong against the flesh, born 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 watchfulness, 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 
2 Ti. 4. 3, 4, 5.   
Fifthly, To save ourselves from this untoward, froward, perverse and crooked generation, not by leaving our places; or leaving 
Act. 2. 40. 〈◇〉.  undone any one of those services, we, in duty, are bound to perform to those, that are with out. But by keeping our garments pure and unspotted of the world; and girding up our loins 
James 1. 27. ( for all care and diligence must be given this way) that we may be kept clean) from the impurities, pollutions or defilements of 
2 Pet. 2. 20.  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 
2 Thes. 3. 14. Pro. 13. 20.  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 Commandements of my God. We engage not to keep company with them; no not to eat with such an one, upon choice, with 
1 Cor 5 11 2 Joh 10 11. Eph. 5. 1.  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 mans work; 
1 Pet. 1. 17.  and so to pass the time of our sojourning here in fear; That we may be blameless and harmless the Sons of God without rebuk in the midst of a crooked and perverse generation, amongst whom, we do 
Phil. 2. 15.  engage, in the strength of God, to shine as lights; that, as He, who 
1 Pet. 1. 15. Eph. 5. 11.  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 
a Micah 3. 8. , and so) condemn 
b Heb. 11. 7. , testify 
c Joh. 7. 7.  against, and reprove 
d Micah 3. 8. 1. Pet. 2. 15. 3. 16.  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 
a Psal. 84. 5. ; for all whose strength is in the Lord as Davids was, can say as He did, and engage so to say, We will call upon Him as long as we live 
b Psal. 116. 2. . We will never cease praying, the Command being 
c 1 Thes. 5. 17 ,( and the practise was answerable 
d Act. 10. 2. ,) 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 
1 Chro. 29. 3.  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 favour, He beareth towards them; Which He most certainly will do. But He must be inquired off by the house of Israel 
Ezr. 36, 37. Isa. 60.  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 millstone into the great waters; That the vengeance that is written, may be executed upon that City of Gods Curse, by Armies chosen, called and faithful, whose aims shall be pure, and ends holy in shooting all 
14. 20. Rev. 17. 14. 19. 14. Jer. 50. 14.  the arrows of Gods 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 red 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 powred out upon them. All this and much more the people of God leave with their God, to whom belongeth vengeance, and recompense, 
Deut. 32. 35.  as He hath said, onely they say, as the Inhabitants of Zion are allowed to say; The violence don to me and to my flesh be upon 
Jer. 51. 35.  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, 
Psa. 94. 1, 2, 3.  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 
Isa. 31. 9.  soon as this refining work is don( yet the Lord will not refine 
Isa. 48. 10.  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 
Deut. 33. 26.  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, 
Isa. 47. 9. Rev. 18. 7, 8.  and He will do it, traveling in the greatness of His strength, when He do's this thing; He will tread this winepress alone; His 
Isa. 63.  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 
Revel 17. 14. 19. 14.  faithful; And yet He treads this winepress 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 diadem and as a crown of Glory in His Lords 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 shane: for as sin is all the creature doth in his own strength; so shane 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 winepress 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. 
Isa. 62.  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 Lords mind; He withholds that, which He is most willing to give; as we to our child, that they may tug 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; 
Luk. 22. 44. 〈◇〉.  the longer that was stretched-out, so likewise was his prayer. So are the Churches prayers too, longer now than ordinary, and more fervent; dearly 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 every one of her Childrens 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 
Isa 45. 11.  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.  
An End.   

A Postscript.  
ALthough thus wee have spoken touching a Church-Covenant and our engaging 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 hearty 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 onely 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 goe-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 Holinesse with-in, will appear with out) 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 honour 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, goe-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 Saviour Jesus Christ: To Him be Glory, both now and for ever. Amen.  
This onely we would add( which should have been inserted pag. 2. line 15.) That we may call to remembrance, not onely 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 lo, we gave our hands, lifting-them-up to the Most High God, and did swear, according to this form of words, We profess and declare before GOD and the world, we unfeighnedly desire to be humbled for our sins, and for the sins of these kingdoms; especially, that we have not, as we ought, valued the inestimable benefit of the Gospel; that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of Him in our lives, which are the Causes of other sins, and transgressions so much abounding among us; And our true and unfeighned purpose, desire, and endeavour for ourselves, and all others under our power and charge, both in public and in private, in all duties we owe to GOD and man, to amend our lives, and each-one to go before another in the example of a real Reformation. Here was a state or national Covenant; and lo, here is a state or national breach of Covenant; for to all this( we mention but this, being to our seeming, as simplo and unmixed, as Asa's Covenant was) we, all the Nation over, lifted up our hands, but now against all this, we all, the generality, or most of us all, have lifted up the Heel; and have set our hearts against it, as firm as a ston, like the heart of the Leviathan as hard as a piece of the nether millstone. As doth appear to every eye, that hath a true discerning, and can behold our walk with in doors or without; our doings in public or in private.  
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, despisers 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 onely, seeing he despised th' oath, by breaking the Covenant( when lo, he had given his hand) and hath done all these things, he shall not escape. Therefore thus saith the LORD GOD, As I live, surely MINE Oath that he hath despised, and My Covenant, that He hath broken, even it will I recompense upon his own head, Ezek. 17. 18. 19  
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 any more 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 aclowledge 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, That if it was conceived lawful and needful for the Church all over the Nation, to take the Covenant of God into their mouths, when the most of them, hated instruction, and cast His words behind them; Then may an Holy Nation, a peculiar people, who have not gon back from the Commandement of His lips: and have esteemed the words of His mouth more than their necessary food, then may these, where ever they are, Covenant-in, and swear to the same thing that they will be the Lords people, understanding well what they do, and what they engage, in the strength of Christ, to stand unto. Yet if any one, that walks humbly, in the fear of his God, be otherwise minded for the present, His God, whose he is, and whom he serveth, shall reveal even this unto him. But if he hath a mind that way, let him look round about him first, before he subscribes his Name, and lifts up his hand to the Most High God, because of this he finds written  
When thou shalt vow a vow unto the LORD thy GOD, thou shalt not slacken 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 mayst 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 Gentlemans Shepherd, his cook, laundress, groom. And since he refers thee to his four serious Questions, you may red the marrow of them( like that in a swines bone) in a Book called four Grand inquiries, 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 puts it quiter out, as is to be feared he hath don upon this man, and those Ministers of the same judgement 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.  
FINIS.