God a Christians Choice, Propositions – Title page 3

God a Christians Choice · Propositions – Title page 3

p. 5Certain PROPOSITIONS tending to the clearing of a Queſtion, and Satisfaction of ſome doubts, about particular expreſs entring into Covenant with God.

Prop. I.

THat God hath of his own good pleaſure, from all eternity, elected ſo me to everlaſting life: 1 Pet. 1.2. Elect according to the foreknowledg of God. Eph. 1.4. According as he hath choſen us in him before the Foundation of the World.

Prop. II.

That God did from all eternity ranſact the buſineſs of the Salvation of theſe elected perſons, between p. 6himſelf and his Son Jeſus Chriſt. God gave every one of thoſe whom he would have mercy on, to Jeſus Chriſt, to the intent that he might deliver them all, and every one of them, out of the eſtate of ſin and miſery, which they ſhould implunge themſelves into by the fall of Ad…m, and the Son he accepts of this work of Salvation and Redemption of them by his own death, to be accompliſhed in the fulneſs of time, and this by Divines is called the Covenant of Redemption.

Prop. III.

That (beſides the Covenant tranſacted between the Father and the Son, about the Redemption and Salvation of the elect from all eternity) God he enters into a Covenant of Grace, with the perſons themſelves, that are elected, in due time, which yet is a conſequent of the former; For if Chriſt had never undertaken, or accepted of the terms in that Covenant of Redemption, p. 7before time, there had been no Covenant of Grace in time, with the Elect themſelves.

Prop. IV.

This Covenant between God and his people is mutual, and ſtipulatory, (that is) obligeth God, (to ſpeak with due reverence of ſo great a Majeſty,) and alſo obligeth all, and every the perſons of his people, taken into it, wherein, as God graciouſly doth promiſe to be their God, to be good and kind unto them, yea to be all to them, and do all for them, which ſhall be for preſent, and future, temporal, ſpiritual, and eternal good: ſo are they anſwerably bound, to become his people, for their part, and ſo to live before God, as his people, in Faith, Repentance, Holineſs and Obedience, all their daies. So that the preceptive part, as well as the promiſſive part of the Covenant, is expreſly in Scripture called, and entitled by the name of a Covenant, p. 8becauſe of that tye on perſons, to perform the duty, as God hath graciouſly bound himſelf to perform the mercy; ſo the Moral law is called a Covenant, Deut. 4.13.2 Chron. 6.11. and the mandatory part in general, Lev. 26.15. Deut. 29.1.9.12, 14, 21, 25. and the Hebrew Phraſe, which properly ſignifies to cut a Covenant, amongſt variety of words by which the LXX. uſe to tranſlate it, one is foreign, to Command. See Heb. 9.10. from Exod. 24.8.

Prop. V.

That this Covenant is made with Believers and their Seed, not only with the ſingle perſons of Believers, but with their Seed alſo in them, and themſelves the repreſentatives of their Seed.

Prop. VI.

That every particular perſon of theſe is bound for himſelf, to lay hold on the Covenant: By Faith to p. 9apply all the Promiſes; and in Obedience to perform all the precepts, and duties required in this Covenant.

Now about our particular entring into, and being in Covenant with God, divers things are to be weighed, and conſidered, for a right underſtanding thereof.

We may be ſaid, to be in, and to enter into Covenant with God, two waies.

1. Virtually; and this is two waies.

1. Either in our Fathers relation and obligation to God; God enters into Covenant not with Believers perſons only (as before) but with them and their Seed alſo. Gen. 17.7. And I will eſtabliſh my Covenant between mee, and thee, and thy Seed after thee, in their generations, for an everlaſting Covenant, to be a God unto thee, and thy Seed after thee. And every Believer ought to accept the Covenant, not for himſelf only, but for his ſeed. Now my Father's accepting the Covenant, not for himſelf only, but for me, and God's Covenanting p. 10with me as well as with him; doth engage me with him to God in the ſame obligation. This way of Covenant-tranſaction hath been always in all Gods dealings with the Sons of men in this kind, even in both Covenants (viz,) that of Works (called a Covenant of life by our Divines) before the fall, and that of Grace, ever ſince. And this way of being in Covenant with God, may be as ſoon as a man is conceived, and before while he is in his fathers Loins; thus were all the Sons of men (all mankind) in Adam's Covenant, and every belivers Seed in their Fathers.

2. Or elſe in our being baptized and receiving thereby the outward ſign, and Seal of the Covenant of Grace. Now though hereby an outward application of the ſign of the Covenant was made to us, yet we did but virtually enter then, and thereby into Covenant with God, becauſe we were altogether paſſive, and not at all active in our participation of that Sacrament.

p. 112. Actually, and this is two waies too.

1. Something reſpects the nature of the thing it ſelf, that there be a ſerious, cordial, total Reſignation of our ſelves to God, in a holy dependance, reliance, and affiance on all his Promiſes, accepting him to be our Saviour, the Holy Ghoſt to be our God, and Jeſus Chriſt to be our Sanctifier, and Comforter, upon his own terms: as he hath offered himſelf to us, in his bleſſed Word, with an unfeigned, and univer…l Obedience to all his Commandments.

2. Something reſpects the manner of doing of it; and here alſo ſomething is;

1. Publick, when a perſon grown to years, and underſtanding, doth freely, and voluntarily, yea and openly too, in the face and preſence of the Congregation,Mr. Hamner of Confirmation. take upon him to fulfil that Covenant, which his Father in his name, and behalf at his Baptiſm, undertook for him.

p. 122.**The nature of this particular expreſs Covenanting with God briefly opened. Private; and that is when a perſon either at his Converſion, or after doth this upon due, & deliberate Conſideration between God and his own Soul, draw up in writing, a certain form of words, according as his own heart ſhall (upon ſerious ſearch and knowledg of his eſtate according to the Scriptures) direct him. Wherein there ſhall be an humble and hearty accepting, owning, and acknowledging of God the Father, God the Son, and God the Holy Ghoſt, to be his God in Covenant upon his own terms, and that for ever; as alſo a full, and unfeigned Reſignation of himſelf made to God, and Reſolution in the ſtrength of God's grace, to walk with him in an holy Communion, and Converſation, according to the duty required by God from him, in this holy Covenant-ſtate into which he is entred and taken.

Now for our better underſtanding, in a matter of ſo great importance, for further clearing of it, I p. 13ſhall offer theſe following particulars to ſerious Conſideration.

1. That I make theſe two laſt imdiately forenamed, only as the Circumſtance of this matter, not at all of the ſubſtance of our entring into Covenant. We may truely be in Covenant, partake of the benefits of it, have an intereſt in God, Jeſus Chriſt, Remiſſion of Sins, and Salvation, yield our ſelves to God, although we do neither of theſe laſt things forementioned: that is to ſay, though we are never brought into the Congregation, there openly to profeſs our taking theſe obligations upon our ſelves, which our Father did for us at our Baptiſm, or never have ſuch a draught in expreſs writing, between God and our ſelves.

2. The Scripture ſaith, One ſhall ſay I am the Lord's, as well as, another ſhall ſubſcribe with his hand unto the Lord, and another ſhall call himſelf by the name of Jacob. Iſa. 44.5. Now if this particular ſhould be a neceſſary Duty, (viz) ſubſcribing with the hand, and p. 14the other too: then ſome would be bound to one mode or form of tranſacti… with God and others to another … …hereas the Scripture maketh one as lawful, good, and valid as another; yea the Scripture ſeems to ſpeak more in that expreſſion of ſaying, than that of ſubſcribing with the hand, as is eaſily obſervable: there being two expreſſions of the former, one only of the latter. So that text, Deut. 26.17, 18. Thou haſt avouched the Lord this day to be thy God, and to walk in his waies, &c. or as the Hebrew hath it,**foreign thou haſt made to ſay, that is, to promiſe, as worthy Ainſworth on the place; though others, thou haſt exalted the Lord to be thy God: and ſurely they that take God to be their God, as they ſhould exalt him above all in their eſtimation, as the Prophet did, Whom have I in heaven but thee? Pſal. 73.25. ſo ſhould they make him their Lord Paramount, make him their Sovereign, and Supream, ſhould not ſet up, or ſuffer any thing higher than he, the**foreign. IXX. Greek, thou haſt choſen the Lord p. 15this day to be thy God, but this interpretation though good is a digreſſion; to return therefore.

3. All cannot do this, taking only one expreſſion in the letter, (that is) ſubſcribe with the hand; for very many cannot write, therefore cannot ſubſcribe with the hand to God: And if it ſhould be drawn for them, they may ſet their hands to they know not what, and ſo, if they ſhould ſubſcribe by ſetting their mark, (it's poſſible) they may be deluded therein, they being not capable, (being not able to read write-hand nor themſelves to write) to know what they do.

4. Yet further, I add this to all that hath been ſaid, that it is not only lawful, and warrantable, but alſo very expedient, neceſſary, and advantageous for Chriſtians perſonally, particularly, and expreſly by word, yea and writing, if they can, to tranſact with God in a Covenant-way.

I ſhall ſpeak a little to each of … branches of this Propoſition.

p. 16Firſt, That it is lawful, and warrantable theſe things ſeem to evince.

It is propheſied,Scripture evidence. that they ſhall do ſo. Iſa. 4 45. One ſhall ſay I am the Lords: another ſhall ſubſcribe with his hand unto the Lord. Iſa. 45.24. Surely, ſhall one ſay, in the Lord have I righteouſneſs, and ſtrength, Zech. 13.9. They ſhall ſay the Lord is my God. Hoſ. 2.16. Thou ſhalt call me Iſhi, and ſhalt call me no more Baali.

2. This is practiſed by the Saints of God in former time, the Iſraelites: ſee Deut. 26.17, 18. Thou haſt avouched the Lord this day to be thy God, and to walk in his waies, &c. A notable enumeration of theſe, according to a particular diſtribution of them, into their ſeveral ranks, ages, and ſexes. Deut. 29.10, 11, 12. Captains, Elders, Officers, Wives, little ones, that thou ſhouldeſt enter into Covenant with the Lord thy God, Deut. 5.27, 28, 29. Three times did the people thus expreſly enter into Covenant with God, Exod. 19.8. and chap. 20. p. 17and Exod. 24.3.7. ſo David in many and many places. Pſal. 16.2. O my Soul, thou haſt ſaid unto the Lord, thou art my Lord, &c. Pſal. 42.9. I will ſay unto God my rock, &c. ſo Pſal. 89.26. He ſhall cry unto me, thou art my Father, my God, &c. Pſal. 91.2. I will ſay of the Lord he is my refuge, — my God, &c. Pſal. 142.5. I cryed unto thee O Lord, I ſaid thou art my refuge beſides. Pſal. 18.1, 2. with 144.2. ſo Pſal. 119.94. I am thine ſave me — like that Iſa. 44.5. (before) and ver. 106. I have ſworn and will perform it, that I will keep thy righteous judgments. Thomas did ſo, Joh. 20.28. my Lord and my God; after Jeſus Chriſt had ſaid, I go to my Father and your Father, ver. 17. Paul ſaid ſo, Act. 27.23. Whoſe I am and whom I ſerves The Churches of Macedonia, 2 Cor. 8.5. Firſt gave their own ſelves to the Lord, &c. And the Apoſtle Paul ſaith, that all Chriſtians may do it, and that boldly too. Heb. 13.6. ſo that we (…ach one in particular) p. 18may boldly ſay, the Lord is my helper, &c.

3. Something alſo may be obſerved, much tending to the opening and confirming of this from that Scripture, Pſal. 50.5. Gather my Saints together, which have made a Covenant with me by Sacrifice. It's ſpoken of them as though they had a part, and each for himſelf, entred into Covenant with God, who were to be gathered, that is, to be ſummoned to appear before God; which makes nothing for the groundleſs, independent Saint or Church-gathering ſo much ſtickled for; for the Lord doth but here charge, and ſummon the Church of the Jews, collectively called Saints, the whole having a denomination from the better part,Caiv. in loc. to convince them of, and return them from their groſs h…pocriſy; that Herald-like expreſſion pag. 1. anſwering ſuch obteſtations of Moſes as we read of in divers paſſages, Deut 30.19. I call Heaven and Earth to witneſs, and 32.1. give Ear Oh Heavens, &c. with Iſa. 1.2. but p. 19this is to our purpoſe that the Scripture doth imply, that they had diſtinctly, and apart entred into Covenant with God, each for himſelf by Sacrifice. Of this Covenanting between God and his people by Sacrifice, we may ſee a lively deſcription, Exod. 24.4.8. And Moſes wrote all the words of the Lord, and roſe up early in the morning, and builded an Altar, under the hill, and 12 pillars according to the 12 tribes of Iſrael. 5. And he ſent young men of the Children of Iſrael, which offered burnt-offerings, and ſanctified peace-offerings, of Oxen unto the Lord—7. And he took the book of the Covenant and read in the audience of the people, and they ſaid, all that the Lord hath ſaid, will we do and be obedient. 8. And Moſes took the blood, and ſprinkled on the people, and ſaid, behold the blood of the Covenant which the Lord hath made with you. Concerning all Theſe words. By theſe two ſorts of Sacrifices the ſanctification of the people was teſtified,Ainſw. in loc. who by the death of Chriſt, (whom theſe Sacrifices p. 20did figure out) preſented themſelves wholly to God, as obedient Servants (according to that of the Apoſtle, Heb. 9.14. How much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf without ſpot to God, purge your Conſcience from dead works, to ſerve the living God;) and it is to be obſerved, about both of them, how particularly, and perſonally they did tranſact with God. 1. Of the burnt-offering Lev. 1.2. If any man bring an offering to the Lord. ver. 3. If his offering be a burnt-ſacrifice of the herd, let him offer a Male without blemiſh, — ver. 4, and he ſhall put his hand, upon the head of the burnt-offering, and it ſhall be accepted for him to make an atonement for him. 2. The like is ſaid of the peace-offering. Lev. 3.1, 2, and ver. 6, 7, 8. Now this particular laying on the hand by every perſon that brought a Sacrifice to the Prieſt to be offered to God, what doth it teach us? Amongſt many things I ſhall not mention, all which might be expreſſed, p. 21theſe two principally to our purpoſe;Bp. Babington's Comfort. Notes on Lev. 1.4.Lev 1:4 1. That every one was bound to apply Chriſt, particularly to himſelf by the hand of his own Faith. 2. That he was to make an holy reſignation of himſelf to God and Chriſt, that men bringing ſacrifices to God ſhould rather ſacrifice themſelves—than that beaſt; agreeing with the Exhortation of the Apoſtle Paul, Rom. 12.1.ubi ſup. I beſeech you therefore Brethren, by the mercies of God, that ye preſent your bodies a living holy acceptable Sacrifice unto God, which is your reaſonable Service. For many are Content to give their goods to God, but themſelves to the Devil, which God abhorreth; ſaid that holy Biſhop. How plainly doth it hence appear,ibid. that this Covenanting with God by Sacrifice, proves the truth treated of, in that Sacrifice, each perſon laying his hand on his Sacrifice, implying his particular dependence upon, and applying Jeſus Chriſt to himſelf, for Salvation; and giving up himſelf to God and Chriſt, in an holy and p. 22Univerſal Obedience. Something more of this anon.

Some Arguments drawn from Scripture for the proof of its lawfulneſs which I ſhall propoſe not in way of Syllogiſm formally,2 Scrip. Arguments. but of ordinary reaſon, for the capacity of any that may deſire Satisfaction.

1. It is lawful and warrantable to tranſact with God, in a particular, and perſonal way, becauſe every perſon is bound, by a particular Faith to apply the Promiſes to himſelf in particular, that are propoſed in general to all: yea ſome Promiſes, that are made to ſome particular perſons in reference to ſome particular matters, are yet by the Holy Ghoſt extended to all, and offered to and to be applyed by every Chriſtian: thus Joſhua was not to carry away, and impropriate to himſelf all the benefit of the Promiſe made to him, about Gods being with him, and not failing, nor forſaking him, Joſh. 1.5. Compared with Heb. 13.5. where the Apoſtle extends it to all, and yet ſeem thereby to apply it to every particular Chriſtian… I p. 23will never leave thee, nor forſake thee. Ther's the particular application of that Promiſe made at firſt to Joſhua to every particular Chriſtians exigence, ver. 6. Wherefore we may boldly ſay. (viz. All Collectively, and each one ſinglely in his own behalf, and for his own eſpecial behoof) the Lord is my helper, &c. And if ſo, why ſhould not (ſith the Covenant is mutually and reciprocally obligatory) there be a particular reſignation, made by every Chriſtian of himſelf to God?

2. If I am bound in particular by every Command, then I ought and may lawfully give my aſſent thereto, in word or writing, either or both. That command reacheth every particular Chriſtian. Rom. 6.13. yield your ſelves unto God.

3. Where there was a general, vocal aſſenting ſtipulation made to God, and at any time an anſwer made to his call, there were alſo the particulars implyed, or expreſt, or both. So before, Exod. 19.20. and 24. Chap. It is ſaid all the people anſwered together, and all the people p. 24anſwered with one voice: So Deut. 5.27, 28. It is not ſaid, their Heads only, or Officers, or Elders, but all the people with an expreſs mention of their voices. Yea further we ſhall ſee the people expreſly mentioned, and diſtinctly from all theſe, Joſh. 24.1, 2. with 16.17. &c.

4. Becauſe the benefits of the blood of the Lord Jeſus Chriſt (which is called the Blood of the Covenant, Zech. 9.11.) which are alſo the benefits of the Covenant of grace, (for both are one) are applyed in particular by Gods Saints, in Scripture: ſee Gal. 2.20. I am crucified with Chriſt, nevertheleſs I live, yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by the faith of the Son of God, who loved me, and gave himſelf for me. The like the Apoſtle ſpeaks, Rom. 8.2. for the law of the Spirit of life in Chriſt Jeſus, hath made me free from the law of ſin and death.

5. David's Prayer may give a little light to this truth, which he makes, and we may read recorded, p. 25Pſal. 35.3. Say unto my Soul I am thy Salvation. Wherein David deſires God to ſay to him, in this kind in particular: then certainly it may not be unwarrantable, for Gods people to deal with God in reſerence to their particular Intereſt in God, and conſequently in the Covenant.

6. It's Conſiderable, how much Gods tranſaction with the Sons of men in this kind, and way is ſpoken of and uttered, in the terms, and under the notion of ſingle and particular perſons. (1.) They were particularly numbred out to Jeſus Chriſt, and accordingly returned by tale (as I may ſay) to the Father by the Son. John. 17.12, Thoſe thou gaveſt me, I have kept, and none of them is loſt, but the Son of perdition. &c. (2) One ſhall ſay, and another ſhall ſubſcribe, not ſome, and others, in the plural number but one and another in the ſingular number. (3.) In the precepts of the moral law at mount Sinai, (which all ſound Divines hold, & acknowledg to be a Covenant of p. 26grace,) with Iſrael, Exod. 20. the Lord ſpeaks particularly, thou ſhalt and thou ſhalt not, not ye but thou. (4.) The Covenant with Chriſt (Myſtical) mentioned, Gal. 3.16. is expreſſed in Terms of particularity. Now to Abraham and his Seed, were the Promiſes made; he ſaith not, and to his Seeds, as of many, but as of one, and to thy Seed, which is Chriſt: now though by Chriſt, here is not meant Chriſt's ſingle perſon, but Chriſt myſtical (a collective term; As 1 Cor. 12.12. So alſo is Chriſt that is Chriſt's myſtical body, of which he is the Head) yet this may ſhew and point out to us, by Analogy and proportion, that every believer hath intereſt in, and ſhould accordingly make particular application, of the whole of the Covenant unto themſelves.

7. Becauſe the Holy Ghoſt warranteth this in his own expreſſion. See 1 Cor. 12.27. Now ye are the body of Chriſt, and members in particular. Our tranſacting with God this way is to that end and purpoſe, that we may make ſure of an intereſt p. 27in him, and our union, and relation to the Lord Jeſus Chriſt, to our ſelves in particular: If the Holy Ghoſt is ſo particular in this kind, ſurely, we may not onelyonly be ſo, but much more ought to be ſo.

8. If the Devil, in the Covenants he makes with perſons, doth make every particular perſon, ſubſcribe with his hand, yea and ſome (I have heard, or read, or both) with their own blood, their reſignation of themſelves to him, in that helliſh bond they are tyed to him in: may we not then, yea how much more, are we bound to deal particularly with God, to make him ſure to us and our ſelves ſure to him?

9. The expreſſions and reſemblances by which this Covenanting with God is ſet forth, do imply and import as much as this is (1.) It is reſembled to a marriage-Covenant, Hoſ. 2.16. thou ſhalt call me Iſhj, that is, my husband; and ver. 19. I will betroth thee unto me for ever, yea I will betroth thee unto me in righteouſneſs, &c. ver. 20. I p. 28will hetroth thee unto me in faithfulneſs, &c. Now God is our husband, Iſa. 54.5. thy maker is thy huſband, &c. And doth the husband in the mariage Covenant, (for that is called a Covenant alſo) the wife married is called the wife of thy Covenant, (viz.) by marriage, Mal. 2.14. the marriage. knot and obligation is called the Covenant of God, Prov. 2.17.) only promiſe to be a loving, faithful husband, and no more? Surely this is but half-marriage, the promiſe of the one party; or rather doth not the wiſe alſo engage by word of mouth, that ſhe will be a loving, faithful, and obedient wife? and then the marriage is full and compleat: In like manner as God, the huſband of his people promiſeth to be their God; ſo the eſpouſed Soul promiſeth to be only for God, and Jeſus Chriſt and for none elſe, and this ought every particular Soul to do which is the ſpouſe of the Lord Jeſus. I have betrothed you unto one husband, ſaith the Apoſtle Paul,**Converſion is the Soul's Eſpouſal, 2 Cor. 11. Now Converſion is p. 29a work wrought upon every particular Soul, and that Soul and as many Soul's as are converted, do in particular turn to God, every one for himſelf, & reſolves to be for him only, and none elſe. (2.) Another expreſſion of this is by the giving of the hand, Rom. 6.13. compared with 2 Chron. 30.8. Now be not ſtiffnecked as your Fathers were, but yield your ſelves to the Lord; **foreignHebrew; Give the hand to the Lord, as the Margin of ſome Bibles hath it, which hath ſome reſemblance to marriage alſo forenamed; wherein as there is an expreſs Promiſe by word of mouth, ſo there is at the ſame time a ſolemn and publick Giving of the hand each to other. And this action hath many times the virtue of a ratification of Promiſes, in our civil Commerce and mutual contracts one with another. The Greek; Give glory to God;foreign, LXX. like that Jer. 13.16. give Glory to God by repentance and humiliation, preſſing to the ſame duty laid down in the firſt words, poſitively, though there negatively; be not ſtiffnecked p. 30in both places, yield your ſelves to the Lord in our tranſlation. (3.) Another expreſſion we ſhall ſaid, Pſal. 50.5. Gather my Saints which have made a Covenant with me by Sacrifice; Hebrew; Cut a Covenant,foreign for at holy Covenants, the Sacrifices were cut aſunder, and both the perſons went between the parts, to ſhew that there was a mutual ſtipulation and engagement, not one perſon only was tyed,Ainſw. but both did thus reciprocally tranſact one with another, and were interchangeably obliged to and aſſured of the terms therein contained.

10. Further, this is no more than is already done virtually by us in our Baptiſm-Covenant, and ther's no perſon of ſound judgment but thinketh himſelf to be really and fully bound thereby, and wo be to every baptized perſon, that lives and dies in the neglect of fulfilling that Covenant. And this kind of expreſs tranſacting between God, and our ſelves by ſpeech or writing is but a doing of the ſame thing in another p. 31way. So alſo in the Sacrament of the Supper wherein every perſon takes both the Elements, the Bread and the Cup into his own hand, denoting his receiving Chriſt to himſelf in particular, and giving up himſelf to him, both receiving, and reſigning himſelf up back again is implyed thereby.

11. Laſtly, doth not every Chriſtian do the ſame thing, when he comes to die? It is the laſt work that all men that die in Chriſt, and in the faith do, viz. reſign themſelves up particularly, Body and Soul into the hands of God; and as the Apoſtle phraſeth it, Commit their Souls unto him after all their well-doing as into the hands of a faithful Creator, 1 Pet. 4. ult. How comfortably, freely, & confidently will they do it then, having done it ſolemnly before hand in their life-time? for this we have our bleſſed Saviour for a patern: See Luk. 23.46. Cryed with a loud voice and ſaid, Father into thy hands I Commend my Spirit, and gave up the Ghoſt; the very ſame words that David the type of Jeſus p. 32Chriſt did uſe when he was alive (in his life-time) Pſal. 31.5. Into thy hands I Commend my Spirit, thou haſt redeemed me, O Lord God of truth! in the doing of this work, when he was in great danger of death by the malice, and miſchief his enemies contrived againſt him: the ſame did Steven the Protomartyr at his diſſolution and violent death, Act. 7.59. in effect though not in expreſs words. Lord Jeſus receive my Spirit.

And thus much for the lawfulneſs, and warrantableneſs of it, which is the firſt thing.

Secondly, that it is expedient, neceſſary, and advantageous, appears very plainly by theſe things following.

1. The perſon gets true, and full aſſurance that the work is once done indeed, ſo that the matter will no longer hang in doubt, or if there be any doubts, and objections ariſe at any time, this draught will be a teſtimony of it, which God will never diſown, it being done in ſincerity of heart, or p. 33if not this way, yet if there hath been a tranſacting by word of mouth, wherein an intereſt in God hath been humbly and heartily accepted and embraced, and ſerious giving up our ſelves to God totally and for ever; I ſay, if it hath been done in this manner the Soul will have ſome ground of evidence, and ſome plea with God, when in the midſt of detections and temptations. This puts me in mind of one poor Soul, that was in a mixture of Soul and bodily diſtraction together; who though then as not otherwiſe, in many things and caſes ſenſible, yet being ſet to prayer by ſome perſons that viſited her, whereof ſome were Miniſters, and I my ſelf was one, ſhe made uſe of this paſſage in theſe words or to this effect; Lord,Expreſſing here her came. thou knoweſt me poor by name, and thou knoweſt that in ſuch a place (naming it both Houſe and Room) I had Communion with thee, and thou didſt give me aſſurance of intereſt in thee, and being thine. And ſoon after through her bodily diſtraction taken off p. 34from the duty, and diverted: So that this is one beneficial advantage, that comes by it, that the work is ſurely and irrevocably done, and ſo ſhall be able with humble boldneſs to plead with God for our acceptance with him in any Soul-diſtreſſes we are, or may come into; and being once thus in good earneſt done, ſhall never be undone, for that the gifts and calling of God are without repentance, Rom. 11.33. and though we are a people, that ſhall while we are in the World, through infirmity break Covenant, yet it is God's Covenant-promiſe, to forgive our iniquities; and remember our ſins no more, Jer. 31.3.4. And it is not every infirmity, that ſhall utterly disannul this Covenant, and break off this marriage-Covenant, and diſſolve this marriage-knot: ſee Jer. 3. throughout; If we heartily, and mournfully return to him, as ver, 22, &c. For God is a God that keeps Covenant, and mercy to a thouſand Generations, to them that love him and (make it their whole bent and endeavour to) p. 35keep all his Commandments, Deut. 7.9. hence did David fetch Comfort in his perſonal, and domeſtical troubles. 2 Sam. 23.5. Although my houſe be not ſo with God, yet he hath made with me an Everlaſting Covenant ordered in all things, and ſure, for this is all my Salvation, and all my deſire, although he make it not to grow.

2. This will be a moſt ſtrongty and bond to keep our hearts cloſe unto God in dependence and Obedience. The beſt are uſed to find their hearts hang looſe, and to ſtand at a diſtance through the remainders of unbelief, that makes their hearts depart from the living God, Heb. 3.12. Now what a ſpur and goad will the Conſideration of this be to us, that we are in Covenant, and have ſolemnly liſted up our hands to God, and yielded our ſelves to him? How will this quicken us when we be ſluggiſh, and backward, and our hearts dull, and ſlow in our ſaith & dependence, & in our holy Converſation and Obedience? if any thing in the World p. 36will draw on the Soul that is withdrawing, or drawing back, this will do much, to conſider how we have bound our ſelves, and that if we prove not ſtedfaſt in this Covenant, both our tongues and our hands will witneſs againſt us; and that this will be, as it were an hand-writing, (of our own act and deed) another day againſt us.

3. This will be a ſtrong motive to keep the heart off more firmly from, and againſt all ſin; for this is the firſt thing that is done in this ſo ſolemn a work, even to renounce all others that have been as the Lords of, and over the Soul. Say as the Church did Iſa. 26.13. O Lord our God, other Lords beſides thee have had dominion over us; but by thee onelyonly, will we make mention of thy name. The Conſideration of the miſchief of which, was the great motive to draw her to the diſclaiming of them, inſomuch, that theſe two things laid together, will make the perſon that laies them to heart, reſolve, to follow the Apoſtles direction. p. 37Rom. 6.12. That they will not let ſin reign in their mortal bodies, that they may obey it in the luſts thereof. Their Covenant with hell, and death being broken, and diſſolved, they reſolve through grace, that they will not be Servants any more to divers luſts and pleaſures, nor will they be as they have been any more taken captive by Satan at his will.2 Tim. 2.26.2 Tim 2:26

4. This will be a means to baniſh all hard and evil thoughts of God, and to cheriſh and foſter good thoughts of him. For hereby we ſhall look on God as at peace with us; and our ſelves as friends, and reconciled unto him. So that we ſhall not be filled with jealouſy about his love, nor ſlaviſh fear of his wrath, and indignation; which we were before under in our eſtate of nature being an eſtate of wrath, for we were by nature children of wrath as well as others, ſaith the Apoſtle, Eph. 2.3. So that now the ſtriſe, is at an end, and the Controverſy is taken up, that there was between God and us: and ſo p. 38theſe thoughts and ſuſpicions, that he is armed with vengeance againſt us, and that it may be ſpeedily executed upon us are removed: So that as Jacobs fear of Laban was taken off, when there was a ſolemn Covenant entred into by them on both ſides; ſo the ſlaviſh fear in the Soul will be hereby for the preſent removed, and by degrees abate,Gen. 31.Gen 31 and decay in the Chriſtians heart more and more.

5. All our unwillingneſs to come unto and before God, will be taken away, and our boldneſs in comming to him to the throne of grace will be increaſed: yea it will breed an earneſt longing to be in Communion with him: for though two cannot walk together except they be agreed; yet they can meet and walk delightfully together, when they are agreed. All that loathneſs and ſhieneſs will be taken out from us, and we ſhall be brought to delight in his preſence: See it in David who could ſay God was his God, he could alſo long to come and appear before God as the hart panteth after p. 39the Water-Brooks, Pſal. 42.1, 2.

An Anſwer to ſome few Objections lying in the way that might ſeem to be made againſt this way of tranſacting with God, in particular and expreſs Covenant.

Object. 1. There is no precept for this in all the Scripture.

Anſw. 1. It is enough that it is warranted by the practice, and example of the Saints of God, in the Word, (which is proved abundantly in the ſecond Scripture-evidence, Sup. p. 16. Where it hath been ſufficiently ſhewed that God's Saints have particularly owned God, and appropriated him unto themſelves, as their own God: Pſal. 67.6. God even our own God ſhall bleſs us; and have alſo engaged themſelves to God, in a particular manner in duty and obedience, which is ground enough for ſuch a practice.

Anſw. 2. To the real, and ſerious, and inward doing of this, all are bound that intend to be ſaved. Rom. 6.13. Yield your ſelves unto God, with 2 Chron. 30.8. and p. 40Rom. 12.1. I beſeech you Brethren by the mercies of God, that ye preſent your bodies, a living Sacrifice, holy, acceptable unto God, &c.

Anſw. 3. I grant that we are not bound to this external formal doing of it, in ſuch a manner, as a matter that is neceſſary to Salvation, ſo as that every Chriſtian muſt of neceſſity do it, if he ever means to go to Heaven, or partake of the benefit of the Covenant (this hath been ſpoken to before alſo) but as an excellent expedient, for the comfort of our Souls, in aſſuring our ſelves of the partaking of the benefits of the Covenant, and keeping the heart more firm and cloſe to God, in an holy Covenant-Converſation, and walking in order to Salvation.

Anſw. 4. This is but doing the ſame thing in another way, which hath been already done, and that often (it may be) and many ways too, as to the ſubſtance thereof; for I take theſe things for granted, (1.) That every true Chriſtian hath done this already in his heart. (2.) That every perſon in the viſible p. 41Church hath done this virtually in his Baptiſm, (as before) and in the primitive times, none were baptized without an expreſs Covenanting, wherein they renounced the World, the Fleſh, and the Devil, and engaged themſelves to Chriſt, and promiſed to obey him: I ſhall refer you for more (yet not much) of this to Mr. Baxters Saints reſt, Edit. 8. p. 149. Edit. 9. p. 143. The Queſtion was propoſed. Abrenuncias? that is, doſt thou renounce? &c. Anſ. Abrenuncio, I do renounce. Q. Credis? doſt thou believe? Credo, I do believe. Now if it was done actually by perſons aged at their Baptiſm, afore-time, openly, and before others, though in few words, Why is it not warrantable to be done by any now, in a more full and large way either openly, or privately in this expreſs way, here treated and diſcourſed of, as God ſhall incline the hearts of any amongſt us? Further conſider, (3.) How often do men do it actually in their own perſons at the Lord's Table? even as often as they p. 42come to partake of the ſame. For what elſe is ſet forth by theſe Sacramental actions of every Communicant in their participation, that being alſo a Sign and Seal of the Covenant, they take God to? be their God, and Jeſus Chriſt to be their alone Saviour, and every one doth this for himſelf, and by the ſame reaching forth of the hand, as he doth receive Jeſus Chriſt unto himſelf, ſo doth he as it were give up the hand to God, and thereby his whole ſelf to Jeſus Chriſt, (according to the former obſervation,Sup. ſcript. Arg. 10) to become one of his people, and Servants, thereby reſigning himſelf up to him, to be wholly his, and at his Command. (4.) How often do men do this alſo on their ſick-beds? their reſolution is very earneſt and ſtrong, and how often doth it iſſue forth into expreſs promiſe? how apt are men to purpoſe and promiſe both, when death and judgment look them in the face? that they will become the Lords, are grieved that ſin hath ſwayd them ſo much, and that they have ſerved it ſo p. 43long, and if it ever pleaſe the Lord to ſpare them, recover them, and continue them longer in the world, they will be only for the Lord, and for no other, that they will drudg for the World, fulfil the luſts of the fleſh no longer, nor ever any more as they have done, make proviſion for it to fulfil them. Theſe things are not only determined in mens breaſts, but uttered by their tongues, and with their mouths too, at ſuch a time: and is not this the ſame thing, the lawfulneſs of which we hereby labour to juſtify and eſtabliſh? (5.) Nay further yet, we find this occaſionally done, by Gods Saints, upon ſome extraordinary deliverance out of eminent and particular troubles. See this clear in the Prophet David's practice, Pſal. 116.16. O Lord, truly I am thy Servant, I am thy Servant, and the Son of thine hand-maid, thou haſt looſed my bonds. The Pſalm was penned as moſt (and moſt rationally too) agree, upon the ſame occaſion as Pſal. 18. (as may be ſeen by comparing ſeveral verſes of p. 44that and this together): Now upon occaſion of this deliverance (which was from the hand of all his enemies, & from the hand of Saul, Pſ. 18. Title.) the Prophet breaks out into expreſs acknowledgment of his obligation to God; and of his own reſignation of himſelf to him accordingly. Now all theſe things being conſidered, and ſeriouſly laid together, may we not reaſonably conclude, that a perſon upon deliberate and weighty conſideration, may take any ſuch form of words, as are drawn up by either of theſe ſerious Divines Mr. G. or Mr. A. or any other, or any that they may draw up themſelves from their own experience, according to the Scripture, and having done the preparatory duties there directed to, fall down before God, and ſolemnly undertake the engagement there propoſed, and a verbal profeſſion of his acceptation of God, & his Son, and Covenant, according to the tenour of that form there drawn up and expreſſed.

Object. 2. But (ſaith a worthy Divine) God never makes a Covenant p. 45with a ſingle perſon perſonally, Mr. Wills's morning Excerciſe on Rom. 5.12.Rom 5:12and individually, that all others are unconcerned in it, but with whomſoever God enters into Covenant, that perſon is a repreſentative of others, and is to be looked upon as a publick perſon; otherwiſe God ſhould make as many Covenants as there are perſons, which is the greateſt abſurdity to aſſert, &c.

Anſw. 1. This is true, if it be ſuppoſed that God makes different Covenants as to the matter of them, as the Covenants of Works and Grace were; and this is the very ground upon which this paſſage was uttered, and that which it doth purpoſely drive at, it being ſpoken about the Covenant with Adam and all mankind in him, and with Jeſus Chriſt and the elect of God in him: For as Adam in the firſt Covenant of Works, ſtood as the repreſentative of all mankind, that ſhould deſcend from him by ordinary Generation; ſo Chriſt in the ſecond Covenant of Grace, did ſtand as a publick undertaker, in the behalf p. 46of all thoſe, whom God had appointed to Salvation.

Anſw. 2. But this doth not hinder, but that God may enter into Covenant with many perſons, particularly and individually, that Covenant being the ſame with all & every one of them: not only with the perſon of the repreſentative himſelf, but alſo with every particular perſon of that Collective body included in him; that is to ſay, every particular perſon of that numerous multitude obliged to God, upon the termes of one an the ſame Covenant, in that common or publick perſon, may ſue out claim and appropriate, or apply to themſelves in due time the benefits thereof, and alſo, may particularly tranſact with God, in an holy giving up themſelves to him, for the performance (through the ſtrength of his own grace) of that duty, to which they are bound in the participation of thoſe priviledges. So God did with all and every particular of mankind under the Covenant with Adam. p. 47And ſo with every particular elect perſon in the Covenant of Grace through Jeſus Chriſt: theſe two do not interfere, nor claſh one with or againſt another, (viz) God taking ſuch a number though never ſo numerous, or many, into Covenant in the repreſentative, and yet entring into Covenant particularly, and with every one of them apart, and in their own perſons, inſomuch that every one of them may be concerned to lay hold on it, as being bound in the ſame terms with the repreſentative.

Object. 3. But doth not this ſeem too much to ſavour of ſeparation, and look too much like that dividing practice of ſome in the Church, who, many of them, otherwiſe good men (as it is to be hoped) do yet gather themſelves out of, and ſeparate themſelves from the Communion of the viſible Church, and enter into an expreſs and explicite Covenant one with another? how may theſe two be ſaid to differ one from another?

A. For the ſolution of this Objection ſeveral things are to be conſidered.

1. It will tend much to the p. 48clearing of the caſe, to unfold in brief the nature of that expreſs Covenant, of theſe perſons mentioned; for by diſcerning what this is, we ſhall be the better able to diſcern the difference between it, and that we are now diſcourſing of.

For the nature of that Covenant (as far as by reading yet I do underſtand) it is this: A Combination or joyning together of ſeveral Chriſtians, by mutual Conſent, and open and expreſs Covenanting (to uſe their own very words) to walk together with ſuch a body of Saints; in a participation of all the Ordinances of Jeſus Chriſt.

2. But to this we may ſay, as God of the Jews ſervices, who hath required this at their hands? to make ſuch a Covenant as this is? we cannot find any ſuch thing in all the whole Word of God, either Commanded by Chriſt, or practiſed by any former primitive Church. It is true, the Scriptures mention a general implicite Covenant of the Goſpel (as ſome Divines call it in oppoſition to that of thoſe Brethren p. 49fore-ſpoken of) or Covenant of Chriſtianity, which all profeſſing Chriſtians entred into, by their admiſſion unto the Sacrament of Baptiſm, & live in the profeſſion, of and hold to, whereby they are bound to acknowledg God as their only Lord, and Jeſus Chriſt as their only Head, Husband and Commander, that they will conform to all his Laws and Ordinances appointed in his Word: but of peoples openly Covenanting ſo to do with one another, and only in this or that Society, as it were apart from all the reſt of the particular Congregations of the Catholick Viſible Church, we never read of: As favourable a judgment paſt on this practice as any I know,Mr. Hudſon of the Catholick viſ. Ch. p. 19. I ſhall inſert of a diſſenting Brother from it. [I dare not make a particular explicite holy Covenant, to be the form … particular Church—becauſe … no mention of any ſuch Covenant, beſides the general, impoſed on Churches, nor Example, or Warrant for it in all the Scriptures; and therefore I cannot account it p. 50an Ordinance of God, but a prudential humane device, to keep the members together, which in ſome places and caſes may happily be of good uſe, ſo it be not urged as an Ordinance of God, and ſo it be not uſed, to enthral any, and abridg them of liberty of removal into other Places, and Congregations for their convenience, or urged as the form of a Church: I deny not that mutual Conſent of perſons within ſuch a vicinity to join together conſtantly in the Ordinances of God under the inſpection of ſuch & ſuch officers is requiſite to a particular Congregation.] To which joyn that which another ſaith; The Covenant of the Goſpel or Chriſtianity,Mr. Cawdrey inconſiſt. of Indop. with the Script. and it ſelf p. 101. as it engageth them to God, ſo to one another, to walk in all the ways of God, and to watch over one another, and that primarily too; their explicite conſent only is a renewing of that Covenant … ties the knot faſter to a neceſſary duty.

3. The conſideration and laying together of all theſe things, will help us to ſee wherein the difference p. 51of theſe two do ly, which is very great and manifold.

1. This expreſs Covenanting openly to walk in ſuch a way, &c. is not at all warranted in Scripture as this is, though not by any expreſs precept, yet by propheſy, and practice of the Saints of God, as may be (before) ſeen; to which add one more of Jacob to all the reſt; ſee Gen. 28.20, 21. And Jacob vowed vow, ſaying, if God will be with me, and will keep me in the way that I go, and will give me bread to eat, and rayment to put on, ſo that I come again to my Fathers houſe in peace, then ſhall the Lord be my God. Which words are not to be looked upon as an indenting with God, or propoſing conditions to God, upon which he would (or otherwiſe would not) take or accept God to be his; but a choice, and ready acceptance of God, upon any (his own) conditions be they never ſo mean or low, according as he had promiſed to be a God to him, as well as to Abraham and Iſaac before him.

p. 522. This open Covenanting (viz.) with this or that Society, is apparently tending to diviſion,Mr. Cawdrey p. 101. 4 laſt lines to the end of that parag. and ſeparation, and thereby the members of one Congregation are parted from another, as to the participation of all Goſpel-ordinances, but this is not ſo in this of our particular tranſacting with God, this being the only fruit to bring the heart more near to God, and unto a better conformity to his will in an holy Converſation.

3. In the term to which it drives, the one to a Combination one with another, and ſo to this or that particular Society, but the other only to a more firm union of the whole perſon, in heart and life, to God and Jeſus Chriſt.

4. They differ in this, in that they make their open Covenanting to be the formality of a Church-member, & ſo this muſt follow, that a Church cannot be without it, nor are there any rightly admitted but in this way, which no-where hath a Probatum eſt by Chriſt, or any of the Apoſtles; but as to this particular p. 53tranſacting with God (of which we treat) we ſay, that it neither gives being to a Church-member, nor yet to a member of Chriſt; for this a man may be, though this be not done as aboveſaid (viz.) a true member of Chriſt, and his Church too; only this excites to the keeping of the heart and life in better order towards and before God.

5. The one is privately done, between God and a Chriſtians own heart, in his Cloſet, the other is openly done, before the Face of a whole Society.

The ſum of all is this: 1. The one hath warrant, Gods Word in the other hath no Foundation there. 2. The one tends to ſeparation, the other not ſo, only for a man to ſeparate himſelf from Sin and Satan, to God and his Service, but not from any part of God's Church. 3. The one is abſolute, the other relative. 4. Without the one (if we believe them) no man can be a true Church-member, but without this formal expreſs doing of the other p. 54a man may be a true member of Chriſt and his Church too. Only let him look to it, that he truely believes in Chriſt, repents of ſin, and obeys God. 5. The one done privately, the other publickly and openly. I ſhall cloſe up all with a ſerious Wiſh or two about this matter.

1. How could I heartily wiſh, that no perſon that is virtually in Covenant with God, were Ignorant of that Covenant, wherein he is bound to him. Ah! how many be there, that Conſider not at all that they are, nor know or underſtand what it is ſo to be. How ſad is it as to be Ignorant of all others, ſo of this ſo precious a priviledg, and comfortable eſtate! I wiſh that all perſons would ſeriouſly mind it more, and meditate of it, that they may apprehend, diſcern, and perceive thoſe obligations that lye upon them.

2. How could I further wiſh with all my Soul, that thoſe that p. 55cannot but confeſs, and acknowledg this, would not ſo ſlight and neglect it as they do, remember often that the vows of God are already upon you in ſome ſence, as to your Baptiſmal Covenant and vow, and is this a light matter? is God's Condeſcenſion thus to vouchſaſe to deal with you nothing? is your reſignation of your ſelves, and obligation to an holy God nothing to you? however you do make light of it, it will be requited of you every one another day.

3. How could I again earneſtly wiſh, that every Soul would often ſeriouſly renew their Covenant with the Lord. Renew your Repentance, and Godly Sorrow for your ſins and failings, and for your being unſteadfaſt in the Covenant, and renew your actings of Faith, afreſh on the Lord Jeſus Chriſt, who is the Mediator of the Covenant, fuing out the benefits of his blood, the blood of the Covenant, which are the priviledges contained in the Covenant; yea further, that you p. 56would deal in this particular expreſs way, debated here, proved, and evidenced not only to be warrantable, but alſo wonderouſly profit. able, follow thoſe ſerious and ſpiritual directions propoſed by Mr. R. A. that ſo you may. once in good earneſt compleat this work.

4. Having dealt thus ſeriouſly, I wiſh you yet ſtill to be careful and watchful over your ſelves, that you do not forſake this Covenant, that you would conſider, what a weighty matter is done now by you, how ſad to be found a Covenant-breaker: often think how grievouſly God complains of ſuch perſons, Pſal. 78.8. And might not be as their Fathers, a ſtubborn, and rebellious Generation, a Generation that ſet not their heart aright, and whoſe Spirit was not ſtedfaſt with God; and further ver. 37. For their heart was not right with him, neither were they ſtedfaſt in his Covenant; and again. ver. 57. But turned back, and dealt unfaithfully like their Fathers, they were turned p. 57aſide like a deceitful bow: And how ſevere Go Almighty will prove, and ſhew himſelf againſt all thoſe that do thus abominable take his name in vain.

5. Finally, I wiſh all perſons to ſee to it that they walk worthy of it, and anſwerable to it, in that holy, ſtrict, pure, and upright way of Obedience, which God calls for in that chearful dependence on God, and Jeſus Chriſt, and in that pure Converſation which the holy Covenant requires. Suffer not the remainders of unbelief in your hearts to cauſe you to depart from the living God; and let not that hand be lifted up againſt God, which you have lifted up to him in this tranſaction. Beware of your ſelves, that your practice and Converſation be no unſuitable, but every way conformable thereunto; that ſo you give not God cauſe to upbraid you, as we read, Pſal. 50.16, 17. What haſt thou to do — to take my Covenant in thy mouth? ſeeing thou hateſt inſtruction, p. 58and caſteſt my words behind thee? I wiſh unfeignedly that all thoſe upon whom theſe ſtrong and holy obligations lie, might have a Converſation alike to that of Levi, whom God commends as a patern unto others, and reproves the Prieſts for difformity thereunto: (I know this Covenant ſpoken in this place, had a peculiar reſpect to that Tribe) yet his holy Converſation, is in a moſt ſtrict and exact manner poſſible to be imitated by every true Chriſtian in Govenant with God; ſee it recorded Mal. 2.5. My Covenant was with him of Life and Peace, and I gave them to him, for ohc fear wherewith he feared me, and was afraid before my name. verſ. 6. The Law of truth was in his mouth, and iniquity was not found in his lips, he walked with me in Peace and Equity, and turned (himſelf chiefly, as well as) many (others) from iniquity. The Lord keep, and uphold us by his free Spirit, in an holy Covenant-Converſation, p. 59anſwerable to our profeſſed, and I hope real Eſpouſals to God, and Jeſus Chriſt here, untill the marriage of the Lamb be come in the Kingdom of Heaven: Amen.

FINIS.

THE NEARNESS OF God's Covenant-People Unto Him.

Being the Sum of two Sermons, preached on Pſalm, 148. 14th verſ. laſt part.

Added as a motive to provoke Chriſtians to, and to promote the great deſign of particular expreſs-Covenanting with God.

By SAMUEL VVINNEY, ſometimes Miniſter of the Goſpel at Glaſton in Somerſetſhire.

London, Printed for Thomas Cockeril at the Atlas in Cornhil, near the Royal Exchange, 1675.