Hooinh egzainiomnh, or, A treatise of holy dedication both personal and domestick the latter of which is (in special) recommended to the citizens of London, upon their entring into their new habitations / by Tho. Jacomb ...

HOLY DEDICATION Opened and Applied .

The First Part. PSALM 30. The Title of it .

A Psalm and Song at the Dedication of the House of David .

CHAP. 1. The Introduction : The words explained .

THis Psalm is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psalmus praetitulatus ; ( so Divines call those , which have Titles prefixed to them . ) The Title thereof is that , upon which as the Basis or Foundation , I intend to build this Discourse . There is sometimes that in the Porch , before you enter the main and principal building , which may please and profit a judicious Eye : Thus 't is here ; though the words I fixe upon , be but a bare Title , and so but as the porch or in-let into the Psalm it self ; yet there is that matter contained in them , which may be very useful , and may much delight and profit a serious Christian . This I am sure of , they offer that , which fully suits with my present design , and therefore here I will lay my foundation .

Let me premise this , in General ; the Titles of the Psalms are not to be neglected , or slightly passed over ; but but they are to be weighed and considered , as well as the Psalm it self . Take three reasons to prove and back this Assertion .

1. Because ( according to the opinion generally received ) they are of divine inspiration ; that spirit that dictated the Psalm , did dictate the Title also . They are a part of the Scripture , and All Scripture is given by inspiration of God , 2 Tim. 3.16 . In this blessed book of the Psalms , ( which the Ancient Fathers do very much magnifie ) there are the Contents ( prefixed before them as before other parts of Holy Writ ) the Titles , the Psalm it self : The first are confessedly of Man , merely of Humane invention and addition , ( though I do not deny the usefulness of them . ) The two latter are of God , and have his stamp upon them . And if so , then 't is not without reason , that some have been dissatisfied at the leaving out of these Titles , in some Editions of the Bible , ( as 't is known they are ; ) for why should we lose any Iota or tittle of the word of God ? Some learned men conjecture , that the Psalms at the first penning of them , were not put together , or put into that order wherein now we have them , but that that was done afterwards by * * Non est ignorandum , &c. — Esdras ut antiquae traditiones ferunt , in compositos eos , — in unum volumen collegit & retulit . Hilarius in Prolog . in Explan. Psalm . p. 334. Ezra ; and that he also ( that the Church might be the better directed in the use of them ) set the Titles before them : Let this be granted , this makes not against what here I have asserted , this Ezra being a Prophet , and extraordinarily inspired in what he did .

2. Because they are of excellent use ; for they are as a * * Quid est Titulus nisi Clavis ? Vt in domum non ingreditur nisi per clavem , ita & ut uniuscujusque Psalmi intellectus per clavem ( h. e. ) per titulum intelligitur . Hieron . in Proaem . ad Psalm . vid. Hilarium in Prologo in Psalm . explanat . p. 336. Quanquam haec à nobis , &c. key to open the whole Psalm ; they contribute much light to the right understanding of it . By the (a) (a) Significant Tituli aut rem gestam , quae carmini dederit occasionem , aut Authorem , aut Argumentum , aut Genus carminis , aut Musicum Instrumentum , aut Cantorem ; aut horum modò plura , modò pauciora . Castalio in Psal. 4. Titles we learn , who was the Author of it , when it was penn'd , upon what occasion , what the drift and scope of it is ; and the knowledge of these conduces much to the clearing up of the Psalm it self . I am not willing to stay upon this , otherwise it might easily be made out in several instances . Do but take this very Title , which I have fix'd upon ; it shews , when the following Psalm was composed , when it was used , upon what occasion ; it was at the Dedication of the House of David . And if you please to read it , you will find it to be adapted and suited to such a time , and such an end ; it consists of Prayer and Praise ; these two are intermingled through the whole Psalm ( verse 1. ) I will extol thee , O Lord , for thou hast lifted me up , and hast not made my foes to rejoyce over me : ( verse 4. ) Sing unto the Lord ( O ye Saints ) and give thanks at the remembrance of his Holiness : ( verse 11. ) Thou hast turned for me my mourning into dancing , &c. To the end that my glory may sing praise to thee , and not be silent ; O Lord my God , I will give thanks unto thee for ever . Here is praise . Verse 10. Hear O Lord , and have mercy upon me , Lord be thou my helper . Here is prayer . And these were the two things , which were mainly used in religious Dedications ; and therefore though there be no literal or express mention in the Psalm of Dedication , yet the matter of it is well enough suited to the Title , it consisting of those two great things , which ( I say ) were most in use in religious Dedications .

3. Because precious matter is often wrapp'd up in the very Title ; taking it by it self , apart from the body of the Psalm , before which 't is placed . These are not only as the key to open the Cabinet , but sometimes they are as the Cabinet it self , in which many excellent and precious truths are locked up . The key though it be made of iron , yet 't is valued because of its use , ( for the iron-key will open the lock as well as any other : ) But if it be made of gold , then 't is prized , not only for its use , but for its own intrinsick worth . 'T is thus in the Titles of the Psalms ; and particularly in that which I am upon . It speaks of House-dedication , that 's an excellent subject , a very high and weighty duty ( as will hereafter appear . ) This we learn out of it ; out of this Mine we dig this treasure : And in respect to this , the Jews in their dedicatory Acts made use of it * * Ainsworth upon the words . . So Maimonides tells us ; who says , when the Israelites brought their baskets of first fruits to the Sanctuary , and came thither in Companies , they sang by the way the 122. Psalm ; when they came to the Sanctuary , they sang the 150. Psalm : and when they were come into the Court-yard , the Levites said this 30. Psalm .

This I have premised , that I might both a little inform you as to the Titles of the Psalms , and also that I might justifie my self , in my grounding of the ensuing discourse upon a bare Title . It will be convenient , before I come to that which I aim at , to go over the words , and to give you the explication of them , and that will take up some time .

They begin thus — A Psalm and Song . The learned put a difference betwixt these ; (a) (a) Vid. Hilarium in Prol. in Explan. Psalm . p. 336. Psalmus est , cum , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & . Basil . in Psal. 1. p. 160. Psalmus propriè est illud Carmen , quod simul cum Psalterii instrumento suavi voce profertur ; Ode seu Canticum vox quaedam Musica est cum Harmonia solo ore prolata . Euthym. in Praef. ad Psalm . they say they differ thus ; when there was not only the voice but some Musical instrument joyned with it , then it was a Psalm ; when there was only a voice without any musick , then it was a Song : when both went together , musick and voice , then it was a Psalm and Song . Nay (b) (b) Canticum Psalmi cum vox Humana sequitur concentum Organi , Psalmus Cantici ubi contra . Hebraeorum Doctores differentiae hujus rationem , se ignorare ingenuè agnoscunt . Vaetabl . Where the Musical instruments vvent before the voice , there ' t vvas a Psalm and Song : Where the voices of men vvent before the Instruments , there a Song and Psalm : But this observation concerning the different placing of the vvords , seems to be a mere querk . English Annot. some are so curious and critical , as to observe something from the Order ; when 't is Psalm and Song , ( as here , and Psal. 65. ) then the musick went before the voice ; when 't is Song and Psalm ( as Psalm 60. ) then the voice went before the musick . I assent to the difference put betwixt them . The Apostle brings them in as distinct , Col. 3.16 . ( and he adds a third , viz. an Hymm . ) But as to the inferring of any thing from the order , that is a very nicety , a meer speculation . But let this pass , I am not much concerned in this clause ; that which follows is that which I must abide upon .

( At the dedication of the House of David ) Something here must be spoken , 1. to the act , ( Dedication ) 2. to the object , or the Thing dedicated : ( the House of David . )

For the Act ; doubtless this was no sinful , idolatrous , unwarrantable dedication ; but that rather which was lawful , nay religious and holy . You read in Dan. 3.3 . of a wicked , impious dedication : The Princes , the Governors , and Captains , the Judges , the Treasurers , the Counsellors , the Sheriffs , and all the Rulers of the Provinces were gathered together , unto the [ dedication ] of the Image , that Nebuchadnezzar the King had set up . This was very solemn , but very sinful . After the dedication , then came the adoration ( as you see verse 7. ) — But the dedication , which the Text speaks of , was of a quite other nature ; it was that which was done to the true God , in a right manner , upon right ends ; and so it was holy and praise-worthy .

It will be asked , what was this dedication that here David makes ? wherein did it consist ? For answer to this , I shall not spend much time in the opening of the word ; which in the Hebr. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to initiate and dedicate — The substantive is used , Nehem. 12.27 . Numb. 7.10 . the Verb in several places — The Greek word ( which the LXX . use , and the Greek Fathers generally ) is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — ( which in sound as well as in sense , bears a great vicinity to the Hebrew word ) — Joh. 10.22 . you read of the Feast of the dedication ; there 't is , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — ) But I told you I would not stay upon the word , but rather come to the Thing .

Dedication then , ( as 't is appli'd to places or things ) notes , 1. Initiation ; 2. Restauration ; 3. Setting apart , in a solemn manner , by some religious rites and acts — 4. Consecration , to holy ends and uses — Each of these are included in dedication : And so when David is said to dedicate his House , 't was either his first entrance into it , or his restoring of it to its first and primitive purity ; or his setting of it apart , by religious rites and acts ; or his consecrating of it to holy ends and uses . To open these briefly .

1. To dedicate a thing , it is to initiate it , to enter upon it , to take the first possession of it — Dedication ( saith Ainsworth ) is then , when a new thing is first imploy'd , and put to that use for which it was made ; as when a man first enters upon his house , which he hath either built or purchased , or 't is given to him , or descends to him , this is dedication . So it seems to be taken , Deut. 20.5 . What man is he that hath built a new house , and hath not dedicated it ? Let him go and return to his house , lest he dye in the battel , and another man dedicate it — ( that is ) enter upon it , and take possession of it . This notion suits well enough with the word in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Initiavit , dedicavit — Aven . Pagn , &c. Bonae notae auctoribus , dedicare , idem est , quod primùm usurpare . Cocc . — Tum homines initiare , ( sive dedicare ) dicuntur domus , cum primùm in eis , edere , bibere , & habitare incipiunt — Hospin . de Orig. T●mpl . fol. 103. — Encaenia , aedis sacrae initiationes appellantur . Stuckius , Antiq. Conv. l. 1. c. 24 , &c. An Encaenia purior sit lectio , quippe ( Suidâ interprete ) sic dicebatur celebritas , quum novi quippiam foret gestum . Cael. Rhodigni . lib. 22. c. 14. — Suetonius speaking of Nero , of that stately Palace vvhich he had built , he adds , Ejusmodi domum cùm absolutam [ dedicaret , ] &c. ( that is ) First took possession of it — lib. 6. c. 31. — Dedicare non solum est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed etiam auspicari usum alicujus rei — Casaub . Plin. ad Traj . Vel opus publicum [ dedicant ] ( that is ) enter upon publick vvork He that did first put on a nevv Garment , he vvas said , vestem encaniare , Aug. in Joh. 10. Tract. 28. & lib. 7. in Joh. c. 9. — which signifies to initiate , ( as hath been shown ) and several learned men open it by this ; and so 't is frequently used in Classical Authors . The meaning of the words then is this ; A Psalm and Song at the dedication of the House of David ; ( that is ) when David first entred upon his House , he made use of this Psalm ; or he penned this Psalm ; for this use , and for this time , when he entred upon his new habitation .

2. To dedicate , 't is to restore a thing to its primitive use and purity . When things were either not used at all , or abused , and turn'd to a wrong use , the restoring of these to their proper use and purity , Encaeniorum nomen , Graecum est , ab innovando deductum , quòd res innovantur vel ex profano usu , vel ad eum usum , in quem primitùs erant institutae reducuntur . Hospin . de Orig. Fest. Christian . f. 113. But Casaubone tells us , that the word , perpetuò apud 70. Interpretes , & N. Testamenti auctores , de iis dicitur , quae Deo dedicantur , & consecrantur ; non quae obsoleta & abolita in usum revocantur . was called dedication — Thus the Temple was dedicated , by Judas Maccabaeus , after Antiochus had so polluted it — Thus David might dedicate his house , after it had been so defiled by Absalom . But I shall have occasion to speak more to this under the next head .

3. Dedication is the setting a thing or place apart , by some solemn and religious rites and acts ; or 't is the entring upon the possession of a thing or place , by some solemn , Dr. Hammond upon the Text. Dedicatio est initium habitandi cum quâdam solemnitate . Cajetan . &c. — Dedication is a solemn and religious entrance upon possession — Thus David dedicated his house , he entred upon it , by solemn prayer and praise , and penn'd this Psalm , which is made up of these two , for this very end . This I shall be large upon in the prosecution of this discourse .

4. Dedication is as much as Consecration . To dedicate a thing to God , 't is to consecrate it to holy ends and uses . Dedicated things were consecrated things ; for upon the dedication they became consecrated . See at your leisure , 1 Kings 13.13 . 2 Sam. 8.11 . 1 Chron. 18.11 . — The word which is rendred , by dedication , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 9.18 . is rendred by consecration , Heb. 10.20 . To dedicate the house then , 't is to consecrate it ; what 's that ? to devote it to God , to set it apart for God , and for holy uses , ( for herein lies the nature of consecration : ) It reaches to persons , time , places , things . The Scripture speaks of the Consecration of the Temple , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicuntur , quae sacro usui veluti initiantur . Beza in Joh. 10.22 . Latini , Dedicationes & Consecrationes vocant , quòd res ab usu hominum prophano eximerentur , ut Deo usibúsque sacris dedicarentur . Hospin . de Orig. Fest. Christian . f. 115. Encaenia , A feast wherein something is renewed ; because those things only are reputed consecrated , vvhich are separated from their common use , and dedicated to some nevv and holy use — Symps . Lexic. in D. 107. Godw. Jew . Antiq. l. 3. c. 11. — The Lexicographers , open Dedication , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Martin . Calcpin . &c. — Tully puts Consecration and Dedication together . Mens , Fides , Virtus , Concordia , consecratae & publicè dedicatae sunt . De Mat. Deor. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dedicatio , quando aliquid è censu rerum profanarum aut vulgarium eximitur , peculiaribusque ceremoniis , consecratur Numini ad usus sacros . Geier . in Dan. 3.2 . p. 241. 1 Kings 9.7 . 2 Chron. 7.16 , 20. of the Priests , Exod. 28.41 . Exod. 29.22 . 2 Chron. 26.18 . of the sacrifices , 2 Chron. 29.33 . of tithes , 2 Chron. 31.6 . Levit. 27.30 . of houses , and fields , and of whatever was given to God , Levit. 27. ( per tot . ) of the Sabbath , the first fruits , &c. Wherein did the consecration of all these lye ? In their being set apart from common uses , and in their being designed and destinated to holy ends and purposes . Davids dedication of his house , ( in a great measure ) came up to this ; he consecrated his house to and for God ; and he resolved that his house should be Gods house ; where he dwelt God should dwell ; his habitation should not be for sin , but for piety and godliness : Thus he consecrated his house , and this was his dedication of it . That I may not not be mistaken , I shall show you in what sense I speak to the consecration of private houses , when I come to house-dedication .

Let this suffice for the nature of the act ; I come to the object , or the thing dedicated , that was Davids house , ( according to our reading of the words : ) A Psalm and Song at the dedication [ of the house ] of David . You find in Scripture mention made of the dedication of several things and places — The Tabernacle ( that * * Templum deambulatorium , August . calls it . moving Temple , the seat of worship , till the erecting of the Temple ) was anointed and sanctified , that , and all the instruments thereof , the Altar and the vessels thereof , Numb . 7.1 . And of the Altar , 't is said , ( verse 10.11 . ) The Princes offered for dedicating of the altar , &c. They shall offer their offering , each Prince on his day , for the dedicating of the altar — ( verse 84. ) This was the dedication of the altar , ( in the day when it was anointed , ) &c. ( verse 88. ) This was the dedication of the altar , after it was anointed — The Temple , that was dedicated ; and this passed under a three fold dedication — The first was , 2 Chron. 7.5 . at the first building of it by Solomon , 1 Kings 8.63 . So the King and all the children of Israel dedicated the house of the Lord . The second was , at the rebuilding of it by Zorababel , and the rest , after the return out of captivity , Ezra 6.16 . And the children of Israel , the Priests and the Levites , and the rest of the children of the captivity , kept the dedication of this house of God with joy . The third was in the time of Judas Maccabaeus , after Antiochus had so polluted and profaned it ; ( for he had set up the image of Jupiter in it , destroyed the holy oyle and the vessels thereof , committed horrid indignities in it : ) Three years after this , Of this vid. Joseph . Antiquit. Jud. l. 12. c. 11. — I say , three years after , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Joseph . ibid. — Encaeniorum , sive repurgarionum festivitates atque epulas , quae in Templi , quod Antiochus polluerat , recuperati atque repurgati memoriam , agitatae fuerunt die 25. mensis Cisleu , qui partim Novembri , partim Decembri nostro respondet . Stuck . Antiq. Conviv . l. 1. c. 33. — Bux-torf . Synag . Iud. c. 23. Hospin . de Orig. Templ . f. 103. — The Feast of Dedication was a yearly festival , appointed by Iudas Maccabaeus , to be observed in the space of eight days , from the 25. &c. The reason of this feast vvas to remember Gods mercy in delivering them from Antiochus , vvho had set up the Idol of Iupiter in the Temple of God , and abolished the true vvorship of God — Godw. I●w . Antiq. l. 3. c. ult. — Iudas Maccabaeus being victorious over Antiochus , comes and dedicates the Temple again , purges it from its defilements , and restores it to its former use : the History of this you have , 1 Maccab. 4.36 , 52 , 53 , 54 , 56 , 59. To this dedication , the most of Divines refer those words , Ioh. 10.22 . And it was at Jerusalem , the feast of the dedication , and it was winter .

Besides the dedication of these places , which were impropriated to the worship of God ; you read of the dedication of common places . As of the wall at Ierusalem , Nehem. 12.27 . And at the dedication of the wall of Jerusalem , they sought the Levites out of all their places , to bring them to Jerusalem , to keep the dedication with gladness , &c. Of private houses , Deut. 20.5 . And here 't is said , At the dedication of the house of David .

But Expositors do not agree in their interpretations concerning this house ; many will not have it to be understood of Davids private house ; Vid. Lorin . in loc. some make it to be the Tabernacle , into which David brought the Ark , when he fetched it from the house of Obed Edom , 2 Sam. 6.12 , &c. At that time they say David penn'd this 30. Psalm : but this is only asserted not proved . 'T is very probable that the 68. Psalm was penned upon this occasion , but as to this we have no such probability . Some make it to be the Temple ; the Chaldee reads the words thus , For the dedication of the house of the Sanctuary , an hymn of David . In dedicatione domus , ( i. e. ) Templi , licet non sit mentio Templi : At the dedication of the house , that is , of the Temple , though the Temple be not mentioned : ( saith R. David ) and most of the Jewish Interpreters go this way : almost all of them understand by the dedication of the house , the dedication of the Temple ( as a * * Hebraei ferè omnes , per Dedicationem domus , intelligunt Dedicationem Templi . Muis in loc. learned Expositor observes . )

The best and the most judicious Interpreters carry the words to Davids private house ; to his ordinary dwelling house .

1. Because 't is expresly said , ( at the dedication of the house of David ) 't is not at the dedication of the house of God , but at the dedication of the house of David . Thus the words run in the (a) (a) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Hebrew , thus the (b) (b) — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — LXX render them : the (c) (c) Psalmus Cantici Dedicationis domus ipsius David . — Lorin , in loc. Quae verba indicant ipsiusmet Davidis domum , non autem Dei , &c. — To evade the strength of this , Eugubinus and Genebrard bring in David in the front of the Title — reading the vvords thus — A Psalm and Song of David , at the dedication of the House . And Muis vvarns the Reader , by no means to joyn David vvith House , but vvith Psalm and Song — Cave referas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 David , ad nomen vox praecedens Domus , sed ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psalmus Cantici — And his opinion as to the vvords is very strange — Venit mihi in mentem suspicari , Psalmum Cantici Dedicationis Domus , nihil aliud esse , quam Psalmum decantandum , eo Cantici & Musicae genere , cujus usus esset in Dedicatione Domus ; vel iis Instrumentis Musicis , quorum in eo festo usus esset — Herein he 's singular — To evade the strength of the second reason , the Jevvish Doctors say , that this vvas done by vvay of Prolepsis or anticipation — The Temple vvas not yet built , but David knevv by the message God sent him , it should be built in his Sons Time ; upon this he composed this Psalm , and ordered his Son , vvhen the vvork should be done , to make use of this Psalm , at the dedication of it . So Kimchi , &c. But Aben Ezra understands it of Davids private House . Translation of the Aethiopick version is very express : ( and much more might be added upon this , if it was needful . )

2. It cannot be understood of the Temple , because in Davids time that was not built ; he was dead before the Temple was built ; it was in his heart to build an house to God ; it troubled him to dwell in an house of Cedar , when the ark of God dwelt in Curtains , 2 Sam. 7.2 . but God told him , he was a man of blood , and he should not do it , but his Son should , 2 Sam. 7.13 . He shall build an house for my name , and I will establish the throne of his Kingdom for ever , &c. How then can we suppose , that David should pen a Psalm for the dedication of that which was not ( as yet ) in being .

This being concluded upon , that this House was Davids private house , there is another difficulty yet remaining , and that is , where to fasten this dedication ; to what especial time doth it refer ? when was it that David did thus dedicate his House ? (d) (d) Sic & David cùm in Hierusalem novam aedificavit domum , &c. Munster . Thus Apollinarius glosses upon the vvords — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Thus my reverend and vvorthy Friend ( novv vvith God ) Mr. A. Jackson . Qualis fuit illa dedicatio Fuit solennis consecratio propugnaculi Zionis , quod bactenus Jebusitae tenuerant , & idololatriae culin faedaverant . Freid . lib. — Vid. Dr. Hamm. in loc. some say this was done at the first building of his house , of which you read , 2 Sam. 5.11 . He goes to Jerusalem , conquers the Jebusites , takes the strong hold of Zion , Israel come in to him , and own him for their King ; so he builds him an house : ( as there you may see . ) — Probabile est , Davidem hunc Psalmum edidisse , quam in urbem regressus , domum suam incestu filii & aliis sceleribus pollutam , vellet repurgare , & Deo quasi de integro consecrare . Beza . Ideò de novo dedicabat , quia eum Absalom , foedissimè incestis stupris polluerat , Scultet . Cùm David domum suam ab Absalomo faedatam repurgavit — Grot. Calv. Iun. & Trem. Piscat . Fabric . Deodale , Lorin . all go this vvay , and pitch upon this time . And the matter of the Psalm , and several expressions in it , seem most to favour this interpretation , ( as they tell us . ) Others say this was done when David returned to his House , after the rebellion of his son Absalom , 2 Sam. 20.3 . And David came to his house at Jerusalem ; and the King , &c. In the time of Davids absence , his wicked Son had sadly defiled his house , by incest and all manner of wickedness . Holy David , when he comes to it again , oh , his House must be purged , cleansed from these horrid defilements ; and therefore he makes a fresh dedication of it to God . The most of Interpreters fall in with this period of time ; now was the dedication , which the Text speaks of . I shall not be peremptory in fixing it , either here or there , both will serve for my purpose , such a thing was done , Davids house was dedicated , though I cannot be positive as to the time , when in special this was done .

I have done with the opening of the words , as to the act and object of it . And by what I have laid down , I hope , the sense and meaning of them is sufficiently cleared up . Yet before I conclude this , I cannot but set down some of the Antients Interpretations upon them . The Fathers generally do put a mystical and Allegorical sense upon them . Thus (a) (a) Dedicatio domus David , resurrectio Salvatoris intelligitur , in quâ omnia corpora vitae dedicantur . David figuram Christi tenet ; domus David , domus Christi , ( i.e. ) Humanitas domus est Divinitatis . Tunc aedificavit domum , quando Humanitatem carnis assumpsit ; & tunc dedicavit , quando à mortuis eam resurgere fecit . Et modò aedificatur domus David , i. e. Christi , h. e. Ecclesia , usque in finem aedificatur , sed in resurrectione dedicatur ; quando immort alitatem acceptura est . Vocem redemptoris nostri continet , qui perresurrectionem corporis sui , Ecclesiam ( quae omnium mater est ) acquisitam , suo nomini dedicavit . Hieron . in Comment. ad Psalm . ( If he vvas the Author of them , vvhich Erasmus and Amorbachius deny . ) Hierome , The dedication of the house of David , is the resurrection of our Saviour , by which all our bodies are dedicated to life . David is a Type of Christ ; the house of David is the house of Christ , ( that is ) the humanity is the house of divinity : then Christ built the house , when he took our flesh upon him , then he dedicated it , when he raised it up from the dead : And now the house of David , ( that is ) of Christ , is built , namely the Church ; 't is building to the end , but at the resurrection 't is dedicated , when it shall enter upon immortality . [ The Title ] contains in it the voice of Christ , who by the resurrection of his body , hath dedicated the Church ( the Mother of us all ) to his own name and glory . Thus August , (b) (b) Psalmus laetitiae resurrectionis , atque in immortalem statum mutationis , atque innovationis corporis , &c. Nam superiori Psalmo . Tabernaculum consummatum est , ubi habitamus belli tempore , nunc autem domus dedicatur , quae in sempiternum pace permanebit — Aug. in Psal. t. 8. A Psalm of joy upon the resurrection , and the changing of our bodies into an immortal state ; in the Psalm foregoing , the Tabernacle is finished , where we live in the time of war. Here the house is dedicated , which shall abide in everlasting peace . Thus Theodoret , (c) (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theoder . 1.1 . P. 504. He calls ( says he ) the dedication of the house , the restauration of the Humane Nature , which Christ perfected , when he dy'd for us , and overcame death , and gave us the hope of resurrection . Thus Cyrill , Nyssene , Basil do also Allegorize upon the words ; I will not further recite their words ; for I shall crave leave ( with all submission to so great persons ) rather to embrace and pursue the literal , than the mystical and Allegorical sense .

And that leads me to speak of house-dedication , such as this of holy David was . The poor Heathens had some blind notions of dedication-work ; hence they had their solemn days , which they dedicated to their Gods ; their Temples , which were for their Idolatrous worship , they were dedicated : their private houses also passed under some kind of dedication ; Multa alia sacrificia , locdque sacris faciendis dedicavi . Liv. 1. ab urbe — Vid. 34. ab urbe , c. 52. Templum pecuniâ meâ extruxi , cujus dedicationem cum sit paratum , differre longius , irreligiosum est . Plin. Ep. lib. 4. & passim — of the dedication of private Houses , see many things in Tull. Or at . pro domo suâ ( versus finem . ) but what was this to the dedication that David here makes , and to what others of the people of God make in imitation of his example : this doth not lye in some foolish Rites and Ceremonies , ( which was all the dedication of the poor Heathens , ) but 't is an holy , solemn , religious dedication ; ( as will appear in that which follows . )

CHAP. 2. Dedication Personal or Domestick : The former opened .

THese things being premised , in order to the Explication of the words , I shall now fasten upon that which I design from them , ( viz. ) a little to treat of holy dedication . Now this is twofold , personal and domestick ; there 's the dedicating of a mans self to God , and the dedicating of a mans house to God . I know other branches might be assigned , but these two wili be as much as I shall be able to grasp , and therefore I name no more . And ( in strictness of method ) I should only speak to domestick or house-dedication ; ( for the words only mention that ) but I shall desire the Readers pardon in the handling of personal and self-dedication also . The excellency of the subject will be some Apology for the violation of the strict rules of method . And indeed 't is necessary that I should speak to this , ( before I come to the other ) 1. because self-dedication is the ground of house-dedication : I take this for an unquestionable maxime , That he who doth not dedicate himself to God , will never dedicate his house to God ; 't is certain the dedication of the House , must begin with the dedication of the Person . 2. Suppose a man should dedicate his House , ( which yet cannot well be imagin'd ) yet if he doth not dedicate himself , this would not profit him ; ( as to Gods acceptation , and his own salvation : ) Let him enter upon his habitation in a religious manner , by prayer and praise , and let him set up the worship of God in his Family , and make conscience of all religious exercises ; if withal he doth not devote and dedicate his Person to God , he is but a gilded hypocrite in Gods account , 1 Cor. 13.1 . 2 Cor. 5.9 . Heb. 6.9 . but as sounding brass or a tinkling Gimbal . So that that you may be accepted of the Lord , and that you may come up to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the things that have salvation ; 't is necessary that I should urge upon you personal as well as domestick dedication . The Text speaks of Davids dedicating his House ; else where you find him dedicating his self to God . Psal. 119.38 . Stablish thy word unto thy servant , who is devoted ( so we fill it up in our translation ) to thy fear . ( Verse 94. ) I am thine , save me . Thine , not only as to Gods claim and special interest in him , but also as to his own act of dedication ; he had solemnly dedicated himself to God , and so he was his . So ( verse 25. ) I am thy servant , give me understanding that I may know thy testimonies . 'T is as if he had said , Blessed God , I have given up my self to thy service ; let me but know thy will and pleasure , and I will do it , for I have dedicated my self to thee . I pass by other Scriptures that might be cited for this purpose .

I shall begin with this personal dedication , which is a great duty , and indeed the great duty lying upon every man . You have it not , in so many letters and syllables commanded or commended in the word ; but you have the thing , or that which is equivalent , very often ; 2 Chron. 29.31 . Now ye have consecrated your selves unto the Lord , come near and bring sacrifices , Rom. 12.1 . I beseech you brethren , by the mercies of God , that you present your bodies a living sacrifice , holy , acceptable unto God , which is your reasonable service . This , in effect , Nihil est aliud quod dicit , corpora vestra , quam vos ipsos . Muscul . is personal dedication ; by Bodies , the Apostle means the whole Person ; ( 't is a Synecdoche usuall both amongst Jews and Greeks : ) as in the following Chap. ( verse 1. ) by soul he understands the person ; so here by bodies he aims at the same thing .

He alludes to the legal sacrifices , which believers under the Gospel must exceed ; then God took up with the bodies of Beasts that were sacrificed to him ; but now he will have the Saints to offer up themselves ; then a dead sacrifice was accepted , but now God stands upon living sacrifices : But ( I say ) this presenting of our bodies , Poter at propriis verbis dicere Rogo ut vos vitámque vestram Deo consecretis — Pareas . — Vt nos Deo tetos ad ipsius voluntatem dedamus . Muscul . 't is the dedicating or consecrating of the whole self to God . ( So Pareus . ) The Apostle ( saith he ) might have said plainly , I beseech you , that you will consecrate your selves and your life to God . And ( Musculus ) the meaning of the words is this , That we should give up our whole selves to the will of God : and all Expositors speak to the same purpose .

That I may bring my discourse of this personal dedication , into as narrow a compass as may be , I will do but two things : 1. Open the Nature of it : 2. Make some plain and practical improvement of it .

For the Nature of it : If I would give the most exact and accurate explication of it , then I should describe it , by opening , 1. The terminus ad quem , the person to whom this dedication is made , namely God ; considered in his Nature , in the Relations wherein he stands to us , as our Creator , Redeemer , Sanctifier ; as our Owner to dispose of us , our Ruler to govern us ; as our chief good , in whom our true and highest felicity doth consist ; as our Benefactor efficiently , and finally as our end . 2. The matter of it , or the thing dedicated , and that is , our selves , our persons , possessions , &c. whatever we are or have . 3. The act of dedication , considered , 1. In its self , 2. In its properties or qualifications : In it self , as it implies , 1. Resignation to God our owner , to be disposed of by him . 2. Subjection to God our Ruler to obey him . 3. Firm adherence to God , as our chief good , to thank him , to glorifie , love and please him . In its properties ; as 1. its sincerity , heartiness and unreservedness . 2. It s intenseness , resolvedness . 3. It s integrity , as to all our powers and possessions . 4. It s freeness and voluntariness .

I say , these are the several things that I should speak to , in the exact opening of self-dedication : but because a shorter way may be more plain and obvious to the most capacities , I shall rather chuse to open it in these six particulars . As it lies , 1. In the actual donation , and giving ( or giving up ) of Self to God . 2. In Self-surrender , or Self-resignation to the will of God . 3. In firmness and fixedness of Resolution for God . 4. In the setting apart of Self for God , and in separating from the course of the world , and from whatever is against God . 5. In federal stipulation , or free and deliberate entring into covenant with God . 6. In a persons addicting or devoting of himself , to the glorifying of God , as his supream and ultimate end .

All these are contained in self-dedication . Possibly some severe Methodist , will not so well be satisfied with the enumeration of these Heads : the truth is , 't is the first thing ( viz. the giving of Self to God , that is the formalis ratio , or the essential Act of personal dedication : ) And all the other come in , but as so many species under this Genus , or as so many several Branches contained in this main Act. Yet for all this , I rather fixe upon the method propounded , because 't is more easie and express . And I desire the judicious Reader not to misunderstand me : When I instance in these six Particulars , ( as making up Personal dedication , ) I do not lay them down , as so many Heads really distinct , or really differing the one from the other , ( if they be strictly weighed , possibly some of them may be a little co-incident : ) Nor do I propose them , as being all of them the essential constitutive parts of this dedication ( for some of them are rather Adjuncts , or Modes , or Consequents , then Essential parts : ) I only make use of them , as so many explications or illustrations of the duty in hand ; and if the Heads ( generally propounded ) seem to be co-incident , yet in the enlargements upon them , I shall pursue different notions . I come to the particular and distinct opening of them .

1. Self-dedication , 't is the actual giving or donation of a mans self to God . Then a person may be said to dedicate himself to God , when he gives himself to God ; when he doth ( as it were ) by a deed of gift , make over himself and his All to God . Things dedicated in the time of the Law , ( from whence we must borrow our light , as to the true notion of Gospel-dedication ) they were given to God ; there was in them an alienation of the property ; the right was passed over from the Owner , and God himself was made the Proprietary : Thus 't is here in personal dedication . O the poor creature , whatever his self . is , he entirely makes it over to God . He goes to God , and says , Lord , here I tender my self to thee , such as it is , if thou wilt please to accept of it ; Lord , I am thine ; not my own , but thine ; thou hast a greater right to me , than I have or can have to my self ; and I own it , and therefore whatever I am , whatever I have , I give it all to thee ; take me , and make the best of me , for I am thine . This is personal dedication . An instance of which the Apostle gives us , 2 Cor. 8.5 . He speaks of the Macedonians , Multò amplius , quàm sperare audebamus . Erasm . — Illi superaverunt ejus expectationem , quia non suas tantùm facultates habuerunt exposit●s , sed seipsos impendere parati fuerunt . Calv. and he says this of them ; This they did , not as we hoped , ( that is , they did more then what we hoped for , they exceeded our hopes and expectations ; wherein ? ) . First they gave their own selves to the Lord , and ( then ) unto us by the will of God . This is a very great expression , an high commendation ; the Apostle puts a great emphasis upon it ; they gave themselves , their own selves to the Lord ; their giving of some part of their estates towards the relief of the poor Saints at Jerusalem , that was very well , ( especially considering the Macedonians were low enough themselves ) but this was not all , there was something higher than this , they gave themselves to the Lord . A mans self is a great deal more then his estate , ( especially then some part of it ; ) this was that which was given by these believers . Photius ( as he is cited by Oecumenius ) observes six things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Oecum . in loc. which were highly commendable in these Macedonians ; 1. They gave according to their power . Nay , 2. They went beyond their power ; ( their charity was larger then their ability . ) 3. They were free to all this : ( verse 3. ) for to their power , ( I bear record ) yea and beyond their power , they were willing of themselves . 4. They were very earnest with Paul , that he would receive their gift , and take upon him the fellowship of ministring to the Saints . ( Verse 4. ) 5. They went beyond what was expected from them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 6. ( which ( says he ) was the highest of all , ) They gave themselves unto the Lord . What could they do more , then this ? There could not be an higher expression of their love to God , then to give themselves to him . Grotius in his exposition of the words , Non solùm res suas , sed semetipsos de derunt Domino , quasi sacrificium immaculatum . Anselm , &c. Declarantes se totos esse Christi — Est . Haec est causa , cur super vires liberales fuerint Macedones , quia non sua tantum , sed semetipses primùm totos Domino consecraverunt . Jac. Capell . Adeò fuit eorum voluntas ad pietatem propensa , ut non modò bona sua liberalitèr ad alendos pauperes effunderent , sed seipsos totos Deo dicarent . Justin .

Non bona tantùm sua , sed & de numero suo polliciti sunt , se daturos , qui Corinthum i●ent . Grot. So Dr. Hammond . And Calvines words ( cited above ) may also be carried this way .

doth much diminish and lessen this act ; for he makes it to be but this ; the Macedonians did not only give their own Alms and benevolence , but they promised to send some of their Body to the Corinthians , to stir them up to the same liberality . This I judge to be a very cold and frigid interpretation , put upon this glorious carriage of these persons : O that we had many of this Temper ! that the world might be full of such persons , that did give their own selves to the Lord . This is rather paying a debt , then giving a gift , for we all owe our selves to the Lord ; and how do we gain by this giving ; He loses nothing that gives his All to God ; God will return it him with advantage . But I will not mingle the Applicatory and the Explicatory part together .

2. Self-dedication consists in self-surrender , or self-resignation to the will of God . When I give my self to God , this speaks my due sense of his right to me , and propriety in me ; when I surrender my self to his will , this speaks my due sense of his soveraignty and dominion over me . I give my self to God , to be used , imployed by him ; I resign up my self to God , to be ruled , ordered , disposed by him . In giving my self to God , I eye him as my Creator , Preserver , Redeemer : In surrendring my self to his will , I eye him as my Legislator and Soveraign . The latter follows upon the former ; having given up my self to God , I am now his ; he may now do with me what he pleases , for Dominium transit cum re , &c. ( as the Lawyers tell us : ) and upon this , I must surrender up my self to his will . This ( I say ) is part of self-dedication .

Now this will of God , Divines distinguish into his Preceptive , and into his Providential will . The Preceptive will of God is that , wherein he reveals and enjoyns our duty : The Providential will of God , is that , wherein he orders our condition . The Preceptive will refers to what God will have us to do ; the Providential will refers to what God himself is pleased to do . When the Soul is brought over to this two-fold will of God , so , as to act subjection to the one , and submission to the other , this is self-dedication .

1. It lies in subjection to Gods Preceptive will . This subjection is our dedication ; when we lie at Gods feet , study his will revealed in the word , and resign up our selves to it , yield obedience to his commands , do not oppose or quarrel at any thing that he enjoyns ; 1 Sam. 3.10 . Acts 9 6. but say , Speak Lord , thy servant hears ; what wilt thou have us to do ? What thou wilt have us to do , that we will do , what thou wilt have us not to do , that we will not do ; when we once come to speak this heartily , so to speak and so to do , then we have dedicated our selves to God . No subjection , no dedication , the sinner hath no further dedicated himself to God , then as he lives in a blessed conformity and subjection to his will , and wholly resigns up himself to it , 2 Chron. 30.8 . Be not stiff-necked as your fathers were , but yield your selves unto the Lord : 'T is an allusion to Servants , when they enter into their Masters service , they yield themselves up to them , ( in all lawful things ) to be subject to their will and commands ; and so they may be said to have dedicated themselves to them . So here , Yield your selves unto the Lord , Rom. 6.16 . Know ye not , that to whom ye yield your selves servants to obey , his servants ye are to whom ye obey , &c. And ( verse 19. ) As ye have yielded your members servants to uncleanness and to iniquity unto iniquity , even so now yield your members servants to righteousness unto holiness . Oh , when men are brought to this , to yield themselves to God , to be his servants , to be obedient to his will , then self-dedication is arrived at . The Apostle exhorting to this very thing , Rom. 12.1 . ( as hath been hinted ) he sets it forth , by presenting our bodies to God ; now that ( * * Significat plusquam astare , praestò scilicet semper , & paratum alicui assistere , ad mandata ejus excipienda & obeunda . Gagn. vid. Steph. in Verb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is as much as to live ad nutum Dei , to be at Gods beck and call , readily to be ordered by his will . If this word will not prove that which I aim at , that which follows will ; having spoke of personal dedication , ( verse 1. ) he presently subjoyns , ( verse 2. ) Be not conformed to this world , but be ye transformed by the renewing of your mind , that ye may prove what is that good and acceptable and perfect will of God . Then we have dedicated our selves to God , when we do not symbolize , agree with the carnal world , but ( upon transformation and renovation going before ) we do observe , approve of , and obey the good will of God ; when we say to God , as the Son to his Father ; Tibi Pater me dedo , quidvis oneris impone , impera . ( Terent. ) I give my self to thee ; lay on what thou pleasest , I will bear it , enjoyn what thou wilt , I will do it . Till a man be brought out of the Natural state , he can never come to this ; for , The carnal mind is enmity against God , for it is not subject to the Law of God , neither indeed can be , Rom. 8.7 . Till there be conversion , there cannot be subjection to Gods will ; and till there be this subjection , there is no self-dedication . Unless the heart be framed to this , 't is a certain evidence of Non-dedication . You know the will of God , you read it , you hear it , 't is urg'd upon you from time to time , but yet you will not be obedient to it , surely self is not yet devoted to God .

2. It lies in submission to Gods providential will . This submission , points , See the Whole Duty of Man . Part. 2. p 31. &c. either to what is past or present , or to what is future and to come . Our submission as to what is past or present , consists in the exercise of Patience , under all the Lords dispensations : Our submission as to what is to come , consists in our quiet , sedate , composed referring our selves to Gods wise dispose ; as believing , that he knows what is best , and will do nothing , but what shall be for the best . These two are distinct , and I shall speak to them as so , when I come to the use ; here I will only touch upon submission to the Providential will of God in general . A Christians self-dedication lies very much in this ; when I dedicate my self to God , I do either implicitly or expresly say this , Lord , here I am , I throw my self down before thee , I resign up my self to thee , do with me what seems good unto thee ; not my will , but thy will be done . Let my work be what it will , I 'll submit : Let my rank and station be what it will , I 'll submit . Let my condition be what it will , I 'll submit ; Be it health or sickness , fulness or want , relations or no relations , mercy or affliction , this or that , I 'll submit ; I say , this we do in effect speak , whenever we enter upon this dedication ; and without this , either we are not true in our dedication , or not true to our dedication . O the blessed examples that we have in the word , of the excellent carriage of dedicated persons , in this particular ; ( if the Lord would help us , who profess the same dedication , to practise the same submission , ) what a dreadful message was sent to good old Eli ? 1 Sam 3.18 . but ( saith he ) It is the Lord , let him do what seemeth him good . What grievous trials did holy * * Quanta adversus eum jacula missa ? Quanta admota tormenta ? Iaclur a rei familla● is infligitur , numerosae sobolis orbitas irrogatur , &c. Nec Dcminus repentè nec Paterest . Accedit vulnerum vastitas , &c. Nec tamen Job gravibus & densi● conflictationibus frangitur , quò minus inter illas anguscias , & pressur as suas Dei benedictio victrice patientiâ praedicetur . Cvpr de Bono Patient . — Nihil in dcmo remanserat , &c. Certè pauper est , certe nihil haber ; si nihil remansit , de quo thesauro istae gemmae laudis Dei proferuntur . O virum putrem & integram ! O foedum & pulchrum , &c. Aug. Serm. 105. de Temp. Job undergo ? but how submissively , nay , how thankfully did he carry it . Job 1.21 . The Lord gave , and the Lord hath taken away , blessed be the name of the Lord . David had his smarting afflictions too ; Psal. 39 9. but ( saith he ) I was dumb , and opened not my mouth , because thou Lord didst it . When he fled from Absalom , 2 Sam. 15 25 , 26. he was in great straits ; but , though his son rebels against him , he quietly refers himself to God . And the King said unto Zadok , carry back the Ark of God into the City ; if I shall find favour in the eyes of the Lord , he will bring me again , and shew me both it and his habitation ; but if he thus say , I have no delight in thee , ( a sad word for God to speak ; if he speaks this word , will not David fret and murmur ? O no , ) Behold here am I , let him do to me as seemeth good unto him . Isa 39. ult. 'T was a dismal message , that the Prophet brought to Hezekiah ; but he receives it with much calmness ; Good is the word of the Lord , which thou hast spoken . The highest of all was our precious Lord and Saviour ; 't was a bitter Cup indeed , that he was to drink of ; and he prayed earnestly to be freed from it , Matth. 26.39 . Father if it be possible , &c. yet he submits his will to his Fathers will ; Nevertheless not my will , but thy will be done . Here are excellent copies , God enables us to write after them . To close up this Head ; subjection to Gods preceptive will , submission to his providential will , are great ingredients into self-dedication . Do you say to God , with respect to his preceptive will , 2 Kings 10.5 . what once the rulers of Jezreel , and the Elders said to Jehu ? We are thy servants , and will do all that thou shalt bid us . And do you also say to God , with respect to his providential will , what once Hezekiah said to the King of Assyria ? 2 Kings 18.14 . What thou puttest upon me I will bear : If this be the frame of your souls , then surely you are sincere in your self-dedication ; and know what it is to be a people dedicated to God , and are not now to enter upon this great work .

3. Self-dedication , is the firmness and fixedness of resolution for God and his ways . This act of the will is essentially requisite to it ; the dedication is false , when the resolution is not firm ; when the soul is once come to this , to be fixed , resolved for God , and holiness , against sin , the world , the flesh , and all opposers , there is the truth of dedication . That subjection , ( which I spoke to under the former Head ) is indeed the act of the will , and that is very good ; but that is not enough , there must be resolution also ; here the will is peremptory , here it acts with the greatest intenseness and vehemence ; and this is brought about by the understanding , this is the leading faculty ; it lays before the will such and such dictates , then the will resolves ; O says the understanding , God is good ; then says the will , I 'll love him , cleave to him , pursue after him , never forsake him : The ways of God are good ; then says the will , I 'll walk in them , and I will not depart from them ; sin is evil , then says the will , I 'll shun it , I 'll have nothing to do with it ; ( and so in other things : ) the intellective faculty presents its dictates , then the will frames its practical and peremptory decrees : Now I say , this is our dedication to God , when the will thus resolves for God ; when we are set for God , and duty never to be altered ; our hearts are fixed , ( as David said his was , Psal. 57.7 . ) let Satan and the world do what they can , to take us off from an holy God and an holy course , yet they shall not do it ; O happy souls , with whom 't is thus ! Self-dedication makes a person unmovable ; 1 Cor. 13.58 . he is not to be altered , his purpose and resolution is so high . Ruth would not leave her mother Naomi , Ruth . 1.14 , 16 , 17. whatever came on 't ; Orpah was soon taken off , she kisses her mother , and parts from her , but Ruth clave to her ; O says she , Intreat me not to leave thee , whither thou goest I will go , where thou lodgest I will lodge , where thou diest I will die , &c. All the Kings dainties were nothing to Daniel ; Dan. 1.8 . He had purposed in his heart , that he would not defile himself with the portion of the Kings meat , &c. Thus 't is with a man , as to God and Christ and godliness , when he hath sincerely dedicated himself to God . Self-dedication is always attended with firmness of resolution ; nay indeed the very essence of it lies in this . I am purposed that my mouth shall not transgress . Psal. 17.3 . Psal. 119.8 , 106. I will keep thy statutes , I have sworn , and I will perform it , that I will keep thy righteous judgments . Moses had dedicated himself to Christ , Hebr. 11.24 , 26. and therefore he was resolved for Christ ; He refused to be called the son of Pharaohs daughter , esteeming the reproach of Christ greater riches , than the treasures in Egypt . All this is come upon us , Psal. 44.17 . yet have we not forgotten thee , nor dealt falsly in thy Covenant . Here was resolution ; and where that is not , in opposition both to suspensiveness within , and to Apostacy without , there is no self-dedication . Here dedicating work begins , and it holds on with this to the end . Oh , this is the language of such as are upright in it ; when we first owned God , and closed with him , we weighed and considered what we did , we traversed things to and fro , after mature and serious deliberation , and casting up all accounts , we gave our selves to God , and chose to walk in his ways ; and we see nothing of weight to make us alter our choice ; no , we are confirmed in it more and more , and like it better every day then other ; we have chosen the way of truth , Psal. 119.30 , 31. and we will stick to it ; let us be hated , derided , reproached , persecuted , all this shall not make us change our course , or alter our choice ; here , here is that precious , excellent , self-dedication which I am speaking of . O that it was as easie to live it , and act it , as it is to describe it , and to talk or write of it .

4. Self-dedication lies , in a mans setting of himself apart for God , and separating from the course of the world . The Nature of dedication ( or consecration ) consisted in the separation or setting apart of persons , places , things , from common ends and uses , for holy ends and uses : ( This I spoke something to , when I was upon the opening of the words . ) The Priests under the Law , they were separated from other men , and from common imployments , and devoted to the worship of God . And the Levites also , they were thus set apart , Numb. 16.9 . Numb. 8.11 . And Aaron shall offer the Levites before the Lord . ( So we read it , but in the Hebrew 't is wave or separate : and therefore the LXX . render the word by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in allusion to this , and also to the Theruma or heave-offering in the time of the Law , ( which the Greeks set forth by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) the Apostles and Gospel-Ministers are said to be separated ; and the same word is used with respect to them ; Acts 13.2 . Separate me Barnabas and Saul , for the work whereunto I have called them . 'T is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) And Paul speaking of himself , says , he was ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) separated unto the Gospel of God , Rom. 1.1 . I might ( to the same effect ) insist upon holy time , holy places , and holy things ; the holiness of all which did lie in their separation ; in opposition to which , that is said to be common or unholy , which was not separated from common uses ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 10.29 . is translated [ unholy ] ( but I will not stay upon this . ) Now to my present purpose ; self-dedication is , when a person carries it as one , who is separated or set apart for God ; or as one , who in his life and conversation , sets himself apart for holy ends and purposes . This setting apart , is either Gods Act or our Act ; as 't is Gods Act , you find it in Psalm 4.4 . Know that the Lord hath set apart him that is godly for himself . The words primarily refer to the person of David , whom God had designed to , and set apart for the Kingdom : but secondarily they are applicable to all the people of God : the Saints are a people whom God hath separated , called out of the world , set apart for himself , Is. 43.21 . This people have I formed for my self , they shall shew forth my praise . Thus the people of Israel , ( upon Gods special favours indulged to them ) they are said to be separated by God , to be a special , peculiar people to him ; as you may see , 1 Kings 8.53 . Deut. 7.6 . Deut. 14.2 . Deut. 26.18 . Levit. 20.24 , 26. As it is our Act , ( or that which is done by our selves , ) so this setting apart or separating includes many things ; 't is our impropriating our selves to the service of God ; 't is the taking off our affections from earthly things , and setting them upon God ; 't is our abandoning of sin and lust ; and many such things might be instanced in , and enlarg'd upon : But I will pitch upon one thing only , and that is our separating from the common course of the world . Self-dedication consists , in our non-communion , or non-participation with sinners , in their wicked and unholy practices ; in our coming out from amongst them , 2 Cor. 6.17 . and being separate ; in our having no fellowship with them , Eph. 5.11 . in the unfruitful works of darkness ; in the difference and singularity of our conversations ; in our carrying of it in the world , as a peculiar people to God , Tit. 2.14 . zealous of good works . When we do this , ( through the grace of God enabling of us , and working in us , ) this is to separate our selves , and to set our selves apart for God , and so to be dedicated to him . He that lives a common life , and doth as others do , and prostitutes himself to the common lusts of men , he is yet a stranger to self-dedication : If you have indeed come up to this , you will say , O I 'm a person dedicated to the Lord , I must be and live as one that is separated ; I must not walk as others do , nor live as others do ; I must not live a carnal common life , I must differ from the men of the world ; let them be vain , I must not be so ; let them profane Sabbaths , omit duties , gratifie the flesh , I must not do so ; I must be a man by my self , and bring forth distinguishing fruit , to the praise of God ; for I have dedicated my self to God , and set my self apart , I must be a quite other person than what others are : this is the fourth thing .

5. This self-dedication lies , in federal stipulation , or entring into Covenant with God . I will here reassume that Scripture , which I touch'd upon , under a former Head . 2 Chron. 30.8 . Yield your selves unto the Lord . This yielding to God is variously opened ; some make it to be submission ; a a Manus dare apud Latinos significat se victum fateri , vel se dedere . Lavat . vid. Deod . in loc. As if the meaning of Hezekiah in this advice was this ; you see you are not able to stand it out against God , you are no match for God , he 's too strong for you ; and therefore yield , submit , throw down your weapons , beg mercy , as Garisons do , when there is too great a strength assaulting of them , they yield and make no longer resistance . Some make it to be active obedience , b b Obtempe rate Jehovae invitanti per nos . Vatabl. Subjicite vos Jehovae , praestantes obedientiam , quam subjectionem testari solent subditi erga regem praebitisne manus , in principio gubernationis . Piscat . 1 Chron. 29.24 . And all the Princes and the mighty men , and all the sons likewise of King David , submitted ( in the Hebr , gave the hand ) unto Solomon the King . subjection to the will of God . I humbly conceive , the proper import of these words is that which I am upon ; Yield your selves unto the Lord , ( i. e. ) enter into covenant with him . 2 Chron. 29.10 . Hezekiah in the former Chapter , had been speaking of making a covenant with the Lord God of Israel , that his fierce wrath might be turned away : Now he presses this upon the people , and exhorts them to yield to God , to bind themselves in covenant to him . 'T is in the Original , (c) (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Which the LXX . render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Had they rendred it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it had been much better translated . The Heathens were wont to confirm their Covenants by the giving of the hand . So Josephus tells us of the Parthians . Antiq. Jud. l. 18 c. 12. And so Diodorus of the Persians . Diodor. Sic. l. 16.

Cur dextrae jungere dextram

Non datur ? Virgil. Jura , fides ubi nunc , commissáque dextera dextrae . Ovid.

Give the hand to the Lord : this giving of the hand , was a gesture or rite anciently used , in the making of and entring into covenants . 'T is said of Zedekiah , in reference to that covenant which he had made with the King of Egypt , ( the violation of which God took so hainously ; Shall he prosper ? Ezek. 17.1 . Shall he escape that doth such things ? Or shall he break the Covenant and be delivered ? ) I say , at the making of this covenant , he is said , to give the hand ; ( when lo , he had given his hand , ) Ezek. 17.18 . In Ezra's time , when the Jews entred into Covenant , that they would put away their strange wives , they gave their hands , Ezra 10.19 . And the Israelites , in their great straits , Supplices facti sumus eis , vel foedera sancivimus . Lavat . they are said to give the hand to the Egyptians , ( i. e. ) to make a Covenant with them : Lam. 5.6 . To this purpose , is that of the Wise man , in his disswading from the bonds of suretiships ; Prov. 22.26 . Be not thou one of them that strike hands . And to this , I conceive the words I am upon , do mainly refer ; Give the hand to the Lord ; oh enter into covenant with God , strike up a solemn federal compact with him ; this is the way to turn away his wrath from you . This is that , which is done by every one , who doth in a right manner dedicate himself to God , he gives the hand to God ; he subscribes with his hand to the Lord , ( as 't is expressed , ) Isa. 44.5 . He joyns himself to the Lord , ( as 't is Zach. 2.11 . ) he engages his heart to approach unto God , ( as 't is Jer. 30.21 . ) and this is his dedication . He that enters into the bond of the covenant , Ezek. 20.37 . binds himself to be the Lords , makes over himself to God , to be ruled by him , and improved for him ; he is the man , who comes up to that blessed act , which I am describing . Divines that treat of the Heavenly calling , distinguish , of vocatio ad munus , and vocatio ad foedus ; so here , in dedication I may distinguish ; there is dedicatio respectu muneris , dedication in respect of office , ( thus the Priests in the time of the Law , and Ministers now under the Gospel , may be said to be dedicated to God : ) And there is dedicatio respectu foederis , in respect of the covenant , that is , when the soul doth indent , stipulate with God , and solemnly engage to him , to make good every duty that it stands obliged unto ; this is a great part of our personal dedication , ( or at lestwise the mode or manner of this dedication , ) and the more explicit and express this stipulation is , the higher and fuller is the dedication . But as to the explicitness of it , I shall speak more of that , when I come to the Use .

6. In the last place ; Self-dedication , is a persons addicting and devoting himself to the glory of God , as his supream and ultimate end . So that in his place and sphere , to his utmost he doth mind , and endeavour to promote it in the world : This glory of God , is very dear to himself : there 's nothing God so much stands upon as his glory ; and take a man that is hearty in his dedication , the glory of God is very dear to him also ; his heart is set for the advancement of it , ( according to his ability , ) he devotes himself to Gods honour and glory . Which he may be said to do in these three respects .

1. He will do nothing ( so far as humane frailty , and the imperfection of the present state will admit , ) that may strike at Gods glory , or which hath not a direct tendency to it : ( understand me aright , I speak of weighty and momentous acts : ) Sin is that cursed thing , which strikes at Gods glory : and therein lies the evil and maglignity of it : it reflects dishonour upon God , in the holiness of his nature , in the purity of his law , in the righteousness of his government ; and in what not ? Therefore the self-dedicating Christian , he will not sin , ( willingly and out of choice . ) He shuns , resists , dreads , hates sin , as 't is an offence to God , and as it casts dishonour upon God . O when temptation comes , he thrusts it of with defiance ; How shall I do this and sin against God ? Gen 39.9 . And so reflect dishonour upon him ; I can suffer for God , ( for by that he hath glory from me , and that 's but my suffering , ) but I must not sin against God , for by that he is disparaged , and by it his glory suffers . And then ( I say ) he will do nothing , but what hath a direct tendency to Gods glory . There 's nothing done in the world , but God hath glory by it ; even sin it self , Prov. 16.4 . God so disposes it , and over-rules it , that it shall be subservient and contribute to his honour : Even by Pharaohs obstinacy God was glorified . Exod. 9.16 . The crucifixion of our Lord , ( the greatest sin that ever was committed ) God advanced his glory by it , let the ingredients be what they will , yet the wise God knows how to make an extract out of all of them , of glory to himself , and of good to his people : And surely , * * Potentius & melius esse judicavit , etiam de malis benefacere , quàm mala esse non sinere . August . de Civit. Dei , l. 22. c. 2. he would never suffer sin to be in the world , if he did not know how to make it pay a tribute to his glory . But there are things , which directly tend to this ; they are not only disposed and over-ruled to the furtherance of it , but they have a direct natural tendency thereunto ; such are holiness , Matth : 5.16 . Fruitfulness , Joh. 15.8 . Philip. 1.11 . Thankfulness , Psal. 50. ult. ( with many others , that might be mentioned . ) These now are the things , which are in the godly mans eye ; he that hath dedicated himself to God , he 's for that , and only for that , which hath a streight and direct tendency to this glory .

2. He makes God and his glory , the great end of life ; this is that which he aims at , and propounds to himself in living , that God may be glorified ; he says , Scopus vitae Christus , ( which was the Motto of the Emperor Jovinian , ) Christ is the scope , the end of my life . Where the dedication is hearty , the end is high ; grace raises and heightens a mans end ; the natural man , what poor low ends doth he act by ; he centers in self , and goes no higher than self . And no wonder , that his ends are low , when his principles are low ; the end always answers to the principle ; water will not ascend higher , then the spring from which it flows : Mens ends will not rise higher than their principles ; they that act only from self , will act only for self . Natural men therefore go no higher than this ; but Saints , dedicated persons , they have higher principles , and they have higher ends ; in their course of life , they aim at nothing below God and his glory , as their supream and ultimate end : Rom. 14 7 8. Christo , qui nos suos fecit , & vitam & vitae omnia , & ipsam mortem consecrare debemus , & parati sumus . Grot. in loc. 2 Cor. 5.14 , 15. For none of us liveth to himself , and no man dieth to himself ; for whether we live , we live unto the Lord , and whether we live therefore or die , we are the Lords . The love of Christ constraineth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live , should not henceforth live unto themselves , but unto him which died for them , and rose again . Paul , Philip. 1.20 . was for the magnifying of Christ , whether it was by life or death . And he exhorts the Hebrews , to follow the faith of their rulers , Heb. 13.7 , 8. considering the end of their conversation ; what was that ? He tells you , Jesus Christ , the same yesterday , and to day and for ever . Instead of a Full-point , make but a Comma or Colon , at those words , ( Considering the end of their conversation , ) and the sense will run very smoothly to my purpose , ( though may be in this exposition I am alone . )

3. As in his general course , so in particular actions , he intends and aims at the glory of God ; be they natural , civil , or religious , whether he eats , or drinks , or trades , or prays , or hears , he doth all to the glory of God , ( as the Apostle directs , 1 Cor. 10.31 . ) This is the white which he aims at ; every arrow is levelled at this mark ; this is the Card by which he sails , the Compass by which he stears his course , and the Port or Haven towards which he makes . Thus he stands devoted to the glory of God , and herein lies his dedication .

And thus I have in these six particulars opened the Nature of Personal or Self-dedication ; and I will add no more upon this Head , ( I mean the Explication , ) because I shall go over these things again more fully in the Application .

CHAP. 3. Personal Dedication Applied . The rarity of it lamented . Enquiries about it , as to our selves .

HAving shown you , what it is , it remains , that now I should make some Application of it .

And 1. Let me lament and bewail the rarity of this self-dedication . Vse 1 O that my heart might dissolve into tears , that my bowels might yearn , that rivers of waters might run down my eyes , because of this : Psal. 119.136 . O that every serious Christian would be much affected and inwardly afflicted , upon this consideration , that there are but few , very few , who do sincerely , heartily , entirely dedicate themselves , and their All to God . O that O could feel my self in an holy agony of spirit , now I am writing , and whenever I think of this heart-cutting , heart-piercing truth . Sometimes , as I walk in the Streets , where I see so many faces , meet so many persons running up and down about their secular affairs , have in my eye such shoals and multitudes of men and women ; sometimes , when I go into the Assemblies , where God is worshipped , and there see the places throng'd with great numbers of people , attending upon holy ordinances , I cannot but sadly consider and cry out , O how few of all these , have in good earnest dedicated themselves to the Lord ! O that there should be so many Creatures , and so few New-creatures . O that so many should be so busied about the world , who yet live in a total neglect of God ; O that so many , should seem externally to own religion , who yet make no conscience of self-dedication ; ( which is the very soul and spirit of religion : ) Surely this is a lamentation , Ezek. 19.14 . and shall be for a lamentation .

Blessed be God , ( through the efficacious operations of his grace , ) there are some in the world , who do give up themselves to him ; who act and live self-dedication , in all the parts and branches of it ; let the world be what it will , God will have a people in it , and Christ shall have a seed in it : Isa. 53 10. and if so , then there shall be always some self-devoting souls to God . I do not question , but even now , in this City , in this Nation , there are many thousands , who have solemnly dedicated themselves ▪ they are the Lords , and they will be so ; and 't is well for us it is so , for , Except the Lord of Hosts had left unto us a very small remnant , Isa. 1.9 . we should have been as Sodom , and we should have been like unto Gomorrah . There is a cluster that hath new wine in it , Isa. 65.8 . upon which there is a blessing , to secure the whole land from ruin & desolation . But these ( comparatively ) are but a remnant , a small remnant ; but as one cluster in the Vine ; they are a very little flock : Luke 12.32 . 't is but here and there , one of a City , two of a family , Jer. 3.14 . a very few , who thus dedicate themselves to God : As 't is in the City at present , here and there you have an House built , but the far greatest part of it , lies in ruines and rubbish : so here , here and there you may meet with a person , who hath done that , which I am speaking of , but the most lie in the rubbish , in the misery of the faln and non-dedicated state . True indeed , if the external form and profession would serve the turn , then this dedication would not be so rare , but this will not do it . There 's a great difference 'twixt the form and the truth ; betwixt what appears and what is . As there is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a form of knowledge , ( Rom. 2.20 . ) And ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a form of godliness , ( 2 Tim. 3.5 . ) So there is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a form of dedication . All profess , that in Baptism , they have dedicated themselves to God , and so they have ; the dedication must not be denied , only it must be made good ; if it be not , I make it but a form , and it will not profit me . The first baptismal dedication , without subsequent , personal , actual dedication , is not sufficient ; nay , the former without the latter will rather do us hurt than good . And yet here is the all of most mens dedication . O if personal dedication be such a thing , as hath been opened , ( and certainly it is so ) then there are but few , that are acquainted with it ; this makes the number of self-devoting Christians , to sink and fall like the souldiers of Gideon . God speaks to the Jews , Jer. 5.1 . to run to and fro through the streets of Jerusalem , to seek in the broad places thereof , to see , if they could find a man , that did execute judgment , and sought the truth , and he would pardon it . May not we run to and fro , to find out a man , who doth intirely give up himself to God , who lives in a blessed surrender of himself to the will of God , who is fixed and resolved for God , ( and so I might go over all the other branches of self-dedication , ) and scarce be able to find such an one . Every man in the world dedicates himself to something ; but O 't is the sin and folly of men , they mis-object and mis-place their dedication : 't is self , sin , the world , that the generality dedicate themselves to ; 't is but here and there a man , who doth this , to the holy , ever living , ever blessed God . O that the practices of men did not too visibly proclaim this : O that this sad truth was not too legible in the courses and conversations of besotted sinners ! Even where they have made their renunciation , even there they make their dedication : instead of renouncing the world , the flesh , the Devil , they devote themselves to these . No tears are sufficient to bewail this folly and wickedness , that is so manifest to every observing eye . Pray lay it to heart , and mourn much over it before the Lord , you that have any sense of Gods honour , of the value and preciousness of immortal souls .

Did I not fear , that this discourse would too much swell upon my Hands , as I would speak much more to further Humiliation , upon the account of such as are unregenerate ; so I would also speak something to further humiliation , in the Saints themselves , upon their own account . I hope many such may happen to read , what here in the sincerity of my heart , I offer to their serious consideration : thus then very briefly : You have dedicated your selves to God ; but was there not a time , when you were just as others are ? when you did just as others do ? when you walked according to the course of this world ? E●h 2 2. when you lay in the common state , and lived the common life ? was there not a time , when you your selves also , were foolish , disobedient , Tit. 3 3. deceived , serving divers lusts and pleasures ? Did you not spend many years , Rom. 8.7 . under the power of the natural enmity to God ? Was it not long before you would be perswaded to yield up your selves to him ? Did you not long withstand Gods claim and title ? Was not God fain to put forth his Almighty power , Eph. 1.19 . to conquer the renitency and reluctancy of corruption ? If God had left you to your selves , had ye to this very day , given up your selves to him ? Did you not side with Satan and Sin and the world for many years against God ? And now you have dedicated your selves to the Lord , ( being over-powred by the holy violence of his grace , Ne arbitreris istam asperam , molestdmque violentiam , dulcis est , suavis est , ipsa suavitas te trahit . Aug. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. Non cogit nolentem sed volentem trahit . Aug. ) is your dedication so full , so entire , so ingenious , so Evangelical , so fixed , as it should be ? Have you been true to it , and walked answerably to it ? Ask your selves these questions , and deal in secret with your own souls , and I assure you , you will find matter of deep humiliation , even as to your selves , as well as to others , who yet stand it out against God , and have done , nothing in personal dedication .

Secondly , Vse 2 Are there so few , who have dedicated themselves to God ? Then it concerns every one to enquire , whether he be in the number of these few ; whether he be one of the Herd , or one of the little flock ; whether he hath pass'd under this Holy Dedication , or not . O call your selves ad scrutinium , enter upon the most solemn and serious enquiry about this ; let there be self-examination about self-dedication ; Gal. 6.4 . let every man prove his own work , ( and so too , his own dedication , ) then shall he have rejoycing in himself alone , and not in another : This is a question worthy of the most serious thoughts of men professing the Gospel , Have I dedicated my self to God ? Have I in good earnest dedicated my self to God ? Am I not mistaken in this , upon which all Religion here , & salvation hereafter doth depend ? I am a Christian no farther , than as this is done by me ; and therefore is it in reality done by me ? I beseech you , look your faces a little in the glass of the word , and suffer conscience to bring in its verdict , and judge accordingly .

Methinks it might be easie to convince some , ( and these some are too many , the Lord knows , ) that they have not dedicated themselves to God : As to them , 't is not a doubtful case , there 's scarce any ground of examination , for 't is as clear as the light of the Sun at mid-day , that they are altogether strangers to this Act : I speak to you , who give up your selves to the fancies , humors , opinions , examples , lusts of men ; who care not how you displease God , if you may but please man ; who can dispense with the commands of God , if you may but gratifie the lusts of men ; nay , who can add sin to sin , if you see it doth but please man ; ( this was Herods case , Acts 12.3 . ) Have you dedicated your selves to God ? To you , that are temporizers ; who are what the times are , when they are good , you are good , when they are bad , you are bad ; you that calculate your Religion by the times wherein you live , and set your Watch , not by the Sun , ( the divine and infallible rule of the word , ) but by the fashions of the Age , upon which you are cast ; you that have a fides Ephemeris , ( as Tertullian calls it ) a Religion for every day , which you can put on and off , as you do your clothes ; you that are meer Polypusses in the things of God , Polypus mutat colorem ad similitudinem loci . Plin. Hist. Nat. l. 9. c. 29. to receive the colour and tincture of what is next , let it be what it will ; you that are of a Samaritane spirit , to be Jews , and ally'd to them , when they flourish , and enemies to them when they are low ; you that are like to those , of whom our Histories report ; they were Protestants in King Edwards days , Papists in Queen Maries days , and Protestants again in Queen Elizabeths days ; you that can sail and turn with every wind , meer Weather-cocks in Religion , surviving Ecebolii ; Have you dedicated your selves to God ? To you , who are all for self , for self ease , self love , self pleasing , self interest , self advancement ; you that terminate all in self , and make that your centre ; you that instead of making self the matter of your dedication , make it the term and object of your dedication ; instead of the dedicating of it to God , you dedicate all to it ; Have you dedicated your selves to God ? To you , that readily prostitute your selves to a course of sin , to all vicious and unholy practices ; 1 King . 21.20 . you that sell your selves to wickedness ; Eph. 4.19 . that give your selves over unto lasciviousness , to work all uncleanness with greediness ; you that do in effect say to sin , we are thine ; you that are drunkards , swearers , cursers , Adulterers , Sabbath-profaners , &c. Have you dedicated your selves to God ? To you , who are immers'd in the world ; you that steep your selves in pleasures and sensual delights ; who mind nothing but eating , drinking , gaming , &c. and with-hold not your heart from any joy , ( let it be what it will : Eccles. 2.10 . ) you that mind earthly things , Phil. 3.19 . that let the fervor of your spirits , the torrent of your desires , the strength of your endeavours run out after riches , profits , honors , preferments , worldly accomodations ; you that instead of forsaking the world for God , can forsake God for the world , ( as Demas did ; 2 Tim. 4.10 . ) you that place your happiness in these sublunary things ; Have you dedicated your selves to God ? To you , who give up your selves to Satan ; may be you are not by the Church given up to Satan , ( which is usually interpreted of excommunication , ) 1 Cor. 5.5 . 1 Tim. 1. ult. But , which is much worse , ( as the disease is worse than the remedy , ) you give up your selves to him ; you readily obey this Prince of the power of the air , Ephes. 2.2 . that ruleth in the chidren of disobedience ; 2 Tim. 2.26 . you are taken captive by him at his will ; he bids you go and you go , come and you come , no sooner doth he tempt , but you fall in with the temptation , all the day long you are doing his work , and promoting his interest in the world ; Have you dedicated your selves to God ? To you , who go to the Church on the Lords day , and attend upon the worship of God on the Lords day ; Non est vera Religio , quae cum Templo relinquitur . Lactant. and all the week after neglect God , scarce a word of God , ( unless it be in taking his name in vain , ) scarce a secret prayer , scarce the reading of one Chapter in the Bible , all the week after ; Have you dedicated your selves to God ? Away , away , for shame do not pretend to this high and holy Dedication ; your case is so evident , that you scarce are within the verge or compass of self-examination ; 't is notorious , you have not dedicated your selves ; pray never pretend to it .

But there are others , who are spun of a finer thread , who bid fairer for Heaven ; they are free from those works of the flesh , which are ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) manifest , Gal. 5.19 . and which proclaim to all the world Non-dedication ; they make a fair profession , are unblamable in their conversation , make Conscience of performing holy duties ; and many good things are done by them ; surely these have dedicated themselves to God : O that it was so indeed ! O that all , who carry it fairly in the sight of men , were sincere in their self-dedication to God! But are there not thousands , that come up to this , and are professors , and live under Church-priviledges , and are well thought of by the people of God ; and yet for all this , their dedication is not hearty and thorough , and upon this defect , they shall miscarry to all eternity . How should this awaken all plausible , out-side-Christians , with the utmost diligence , to search , how things stand betwixt God and them , as to this matter .

As to evidences , ( for the help of such as shall desire to fall upon examination , ) I shall not need to expatiate upon that Argument ; having shown what self-dedication is , by that every man may know , whether he be come up to it , yea or no. Read over the particulars , in which it lies , and as you go along , make such reflexions as these are . O my soul tell me , have I given my self to God ? Have I ever by a deed of gift , signed and sealed , made over my self to God ? Have I given him my heart ? my love , joy , delight , desires , ah , and my life too ? Is my will melted into his will ? Is there an obediential , submissive frame of spirit in me ? Am I upon serious deliberation , come to an issue , to resolve for God ? Is my resolution , like the Laws of the Medes and Persians , Esth. 1.19 . never to be altered ? Do I carry it as a person , who is impropriated , set apart for God and his service ? Have I entred into covenant with God , and bound my self to the performance of all the conditions thereof ? Is the glory of God dear to me ? ●s this the great end of my life , that the great God may be honoured by such a worm as I am ? O my soul , farther I ask thee ; do I value God more than all , and set an higher rate upon him , than upon all the world besides ? Is his favour more to me , than life , do I dread his anger more than death ? Is this my greatest ambition , to live in the fruition of God , and in constant communion with him ? And for other things , can I be content to have them or to want them , as God shall see best ? Do I fear every sin , be it never so little ? Do I baulk no duty , be it never so hard ? Do I shun no cross , be it never so heavy ? ( when God calls me to it : ) Is it the will of God , that hath the regency and superiority in me ? Will I suffer nothing to stand in competition with my Lord and Master ? Have I got victory over all my spiritual enemies ? Is sin mortified , self dethroned , the world laid low in my heart ? Can I be , do , suffer any thing for God and my dear Redeemer ? Do I like salvation in Gods way , and upon his terms ? Do I cleave to God with full purpose of heart ? Do I love whatever I see of God , and all that belong to God ? Have I been savingly convinced of the excellency of God and of his ways ? Have I made over my self to him personally considered , to the Father , to be commanded , governed by him ; to the Son to be redeemed , justified , saved by him , ( in the way of faith and obedience : ) to the Holy Ghost , to be renewed , sanctified , guided , led , acted by him ? I say , thus deal with your souls upon these interrogatories , and by the answer of Conscience , you will be able to say something , 1 Pet. 3.21 . as to the thing enquired after , whether you have indeed dedicated your selves to God ? I beg pardon , that I pass over these things , thus briefly ; and may be too , I have not spoke so distinctly to them as I should have done ; as to the first , I would fain shorten this works as much as I can , and I shall have occasion more to enlarge in some other Heads : as to the second , the enquiring , serious , awakened Christian , minds matter more than Method .

CHAP. 4. Personal Dedication pressed ; first more generally , and then more particularly , in the several branches of it .

THirdly , I come to fall upon that , Vse 3 where I must make a longer stay , than I have done in what goes before : I would most earnestly ( and O that I might do it effectually ) exhort , perswade , urge men , entirely , heartily , sincerely to devote and dedicate themselves to God : this I would press upon all , be they high or low , rich or poor noble or ignoble , learned or unlearned , young or old ; for God requires it of all , and none are exempted from this self-dedication . Shall I not prevail with some amongst these many , to come in to God , and to give up themselves to him ? Shall the net be cast in the midst of so many , and shall none be caught ? ●s the duty ( which I am to press ) in it self , so reasonable , so unquestionable , so attractive , and yet shall I not succeed in the pressing of it ? May I gain but one soul to God , in the discharge of this duty , that one soul would be a sufficient recompence for my pains in this discourse ; but surely I shall gain more ; I would promise to my self , that many will be wrought upon , did I not remember , that the old Adam was too hard for young Melancthon . The old Adam , and the old Serpent are great opposers of self-dedication ; Rev. 12 9. Satan sets himself with all his might to hinder it , if he might have his will , not a soul should come up to it ; 2 Cor. 4.4 . he is the God of this world , and therefore would have all dedications made unto himself ; he knows , the sinners dedication to God , is his dethroning ; and therefore no wonder , he is so much against it .

And besides this opposition ab extra , there is also abundance of opposition , ab intra : the old Adam , the corrupt nature within , cannot brook or submit to this , that a man should resign , devote himself to God : Self-dedication meets with self-opposition : Men are not willing to alienate their estates to others ; naturally they are more averse to alienate , and make over themselves to God ; they say in their hearts to him , what Nabal said to David , Who is David , &c. 1 Sam. 25.10 , 11. Shall I take my bread and my water , and my flesh that I have killed for my Shearers , and give it unto men , whom I know not , whence they be ? Thus depraved reason argues against God ; who is the Lord ? What ? ( saith the poor unconverted sinner ) shall I take my self , my whole self , my heart , my estate , my parts , my love , my life , and give it all to God , whom I do not know ? Or so far as I do know him , I do not like him ? This is the entertainment that Gods gracious messages , for self-resignation and self-dedication do find in the world . And indeed , was it not for that Almighty grace , which it pleases the Lord sometimes to exert , thereby to conquer all this opposition from Satan and self , there would be no such thing as personal dedication ; not a man would thus do . We might Preach , Print , urge the duty with the most rational , convincing , pressing considerations , and yet all be in vain . And therefore I must lay the stress of my hopes , for success in the pursuing of this exhortation , wholly upon God , and the efficacy of his grace . The weapons of our warfare are not carnal , but mighty through God , 2 Cor. 10.4 , 5. to the pulling down of strong holds ; casting down imaginations , and every high thing that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ . It being so , before I speak to man , let me with all humility and holy fervor , thus speak to the divine Majesty ; O blessed God , accompany , bless , make effectual that word of advice , that a poor worm is now to give ; let thine own spirit , and the power of thy grace , set it home upon the Conscience ; and let the stubborn , hardened sinner yield to it , and to thee by it ; It is designed for thee , let it be blessed by thee : O let the day of thy * * Psal. 110.3 . power dawn upon men , that they may be willing to surrender up themselves to thee : Give special grace to them , that they may give whole self to thee : Work what thou requirest , and require what thou wilt : Destroy all hellish , idolatrous , cursed Dedications , to sin , the flesh , the world , and bring the soul to the Heavenly , Holy dedication of it self to thee : O so work upon the wills of them , that shall read these lines , that they may immediately , peremptorily resolve for thee : and say , others have had propriety in us , and dominion over us , but now , Isa. 26.13 . from this day forward , for ever , we will be the Lords . O let not me press this upon others , and yet be a stranger to it my own self . These are some of the inward breathings of my soul , that God knows , to whom I here speak .

I come to the exhortation , Dedicate your selves to God . 'T is requisite , that I should open this , and then enforce it upon you .

Self-dedication , is either common and outward , or special and inward . The first is done in Baptism ; this is Baptismal dedication ; all that are baptized , visibly profess , that they have dedicated themselves to God : I am not to press this upon you , because 't is done already : The second , is either habitual or actual ; Habitual is that which is implanted in the soul in the work of conversion , in the participation of the divine Nature , 2 Pet. 1.4 . in the New creature ; 2 Cor. 5.17 . whereever grace is , and as soon as ever grace is wrought , the man doth habitually , or virtually dedicate himself to God . Much of the Nature of grace lies in this ; for what is grace , but personal dedication ? Actual , is that which results from the habit , as the branch from the root , or the stream from the fountain ▪ when that which was latent in the habit , is drawn forth into Act , this is Actual self-dedication . And this further , is either more implicit , or more explicit ; implicit , which lies in the more inward and imminent acts of the soul ; as a man in the secret acts of his heart , devotes himself to God ; explicit , when a man in a more open and discernible manner , doth thus do ; either by writing , or word of mouth , ( or some such open way , ) he dedicates himself to the Lord . Now 't is this Actual dedication , that I mainly drive at ; in order to which there must be habitual dedication : ( for we cannot suppose the act , without a previous habit , the act flowing from the habit . )

And I might too by several weighty Arguments , put you upon Actual explicit self-dedication ; but because I would not set things too high at first , I shall go no higher than Actual , implicit , heart-dedication : ( I call it implicit , only in contra-distinction to what is done by writing or word of mouth , for otherwise 't is explicit too . ) This necessarily must be ; the truth of grace requires it : the grown Christian may be perswaded to the former , but whoever will be a true Christian , he must come up to the latter . Though there be no formal , overt-acts , yet in the inward actings of the heart , there must be this devoting of self to God : this therefore is the lowest that I can go , and so this however must be urged upon you .

This being premised , I will now fall upon the exhortation , which I shall speak to , first more generally ; and then , in the several particulars or branches , which make up self-dedication .

In the general notion of it , I will enforce it upon you , by the ensuing motives , which I judge to have much strength in them .

1. The truth of Christianity lies in this Personal Dedication . You are Christians , but are you true Christians ? You have the external Name and Title and badge , but are you so indeed ? Baptism makes you Christians , but 't is self-dedication that makes you true Christians ; without this , you may be accounted Christians by men , but you are no better than Heathens , than Infidels , in the account of God . This is Christianity , for a man to devote himself to God , to love and serve him , and to live to him , all the days of his life ; here is the very soul , and pith , and kernel , and spirit of Christianity ; this is the summe , quintessence , marrow of Religion . When I put you upon self-dedication , I do but put you upon being true Christians ; This and Christianity are Termini convertibiles ; the true Christian dedicates his self to God , and he that doth thus , is the true Christian ; this is the Characteristical note , of one that is truly what he professeth himself to be . Doth it not concern you therefore to see that this be done ? O take heed of the name without the thing : Many a man stands much upon his Christianity , he cannot bear , that any should so much as question his being a Christian : But let him be who he will , if he hath not dedicated himself to God , in an holy course , he may be a nominal Christian , but he is no more : and at the great day , it will be better for him , that he had not been so much , if he be no more . He that wears Christs livery , professes Christ to be his master , and knows what his masters will is , and yet doth it not , he shall be beaten with many stripes : Luke 12.47 . Profession without hearty and answerable practice will aggravate condemnation . The Heathens shall mitius ardere , have a cooler fire , than such as are called Christians , and yet do not sincerely dedicate themselves to God .

2. Besides the obligation of your general profession , your Baptism in special binds you to this self-dedication . You own your Baptismal covenant , do you not ? I presume you will not deny it ; then I beseech you consider , what is the purport , intent , matter , end of this Covenant , is it not this ? To renounce the world , the flesh , the Devil , and all his works , and to dedicate your selves to the service , work , will and glory of God ? Was not this the first and principal intent of that Covenant , namely , self-renunciation and self-dedication ? Then if you do not do this , you are false to your Baptismal Covenant , and to the obligation that then you entred into . And is this a matter to be trifled with ? Are the * * Psal. 56.12 . vows of God upon you , and will you not make them good ? Prov. 20.25 . Is it dangerous to enquire after the making of a vow , what is it then to falsifie a vow ? Will you not perform , what you have solemnly engaged your selves to ? Can you break Covenant with God and prosper ? Ezek. 17 15. Deceive not your selves , God is not mocked , he will not be mocked ; Gal. 6.7 . he hath your bonds by him , and he will sue them out , in his own time ▪ and if you perform not the conditions of them , God will have reparation some other way ; and that can only be in your eternal ruin : O how many will perish for ever , for the violation of their Baptismal obligation ! And is it not sad , that that which puts a glory upon us here , ( upon our non-performance of conditions , ) should deprive us of glory hereafter , and expose us to the wrath of God to all eternity ? And yet thus it is , and thus too many will find it to be . Be serious I beseech you , in the consideration of this , and certainly it will prevail with you , to dedicate your selves to God . Is it I that put you upon this duty ? Is this something , that is but the fancy of some precise , or over-righteous person ? Is it some new thing , which a Minister would lay upon you ? Is it not that very thing , which you your selves have sworn to , in your Baptism ? Is not your obligation to it , very ancient , and yet in full force at this very day ? Can any time wear out this obligation ? Though Baptism doth not leave characterem indelebilem , yet it doth leave obligationem indispensabilem ; though there be no * * Of this controversie , vid. Chamier . t. 4. de Sacram. l. 2. c. 12. Gerhard . t. 4. de Sacram. p. 335 , &c. and many others . indelible character ( in the Popish sense ) yet there is an indispensable obligation : And further , have you not often owned and renewed this , at the Sacrament of the Lords Supper ? Nay , have you not heightned and superadded a further obligation upon your selves , to be the Lords at that ordinance ? Do you not say in effect at every Sacrament you receive ? Lord , I here dedicate my self to thee , I here seal to be thine , I vouch thee for my God , and I will be thy servant : And after all this , will you be false to God ? I tremble at the thoughts of this perfidiousness . Herod would rather be guilty of murder than of perjury ; Matth. 14.9 . for his oaths sake , John Baptists Head must go off . Many a time thou hast sworn to God , and what doth God require upon this , but the life of thy lusts , the * * Rom. 6.6 . destroying of the body of sin , the blood of thy bosome-corruptions ; shall not this be done for thy Oaths sake ? O saith David , I have sworn and I will perform it , Psal. 119.106 ▪ that I will keep thy righteous judgments : Do you so speak and so do , as you love your souls . 'T was a great trial to Jepthah , to offer up his daughter , Judg. 11.31 , 35. his only child ; but he had made such a vow , and he could not recede ; whatsoever cometh forth of the doors of my house to meet me , &c. shall surely be the Lords , &c. Though it happened that his daughter met him , yet she must be offered up , for ( says he ) I have opened my mouth unto the Lord , and I cannot go back . This is your case as to your selves , and as to your sins : In Baptism , at the Lords Table , you have said , that you would be the Lords , that you would offer up your beloved sins : having thus bound your selves to the Lord , you cannot go back . Sacramental obligations call for self-dedication .

3. God is such a God , as that he deserves this at your hands . Look upon him , as he is in himself ; Infinite , incomprehensible , the supream and absolute being , holy , wise , gracious , merciful , unchangeable , just , righteous , &c. Will you not dedicate your selves to such a God ? What a base thing is sin , what a vain thing is the world , in comparison of this God ? What a shame is it , that men should chuse rather to give up themselves to these , than to the ever blessed God! Something we must dedicate our selves to ; doth any object so deserve our love , delight , service , zeal , as God doth ? And then look upon him , in what he is to you ; your Creator , the fountain of your beings , your preserver , your benefactor , your Lord and Soveraign , your Judge , he in whose hands your * * Dan. 5.23 . life , breath , and all your concerns are ; he that protects you from all dangers , supplies you in all wants , supports you under all burdens , directs you in all straights , rewards you in all services ; will you not dedicate your selves to this God ? He that alone can make you happy or miserable , he that alone can save or damn , he that alone can give you satisfaction , inward peace and joy ; will you not be his ? He that is your good God , your friend , that desires your well-fare , will you not surrender up your selves to him ? I am not pleading with you for dedition , but for dedication ; the * * Damus amicis , dedimus Hostibus . Stephan . Vrbem , agrum , aras , focos , seque , uti dederent . Plaut. in Amphitr . Such as yielded upon the prevailing strength of their Enemy , vvere called , Dedititii . Quum ex dedititiis Delgis complures Caesarem secuti . Caes . Comm. former is proper for an enemy , the latter for a friend . O 't is mens ignorance of God , that keeps them from dedicating themselves to him ▪ surely did they but know him , he should have their All.

4. Self-dedication to God , is the Creatures advancement ; it puts an honour and excellency upon a person ; self is advanced and dignified , when 't is thus dedicated ; as there pass'd a glory upon the first fruits , by their being dedicated to God . And therefore the excellency of the Saints is set forth by this allusion to the first fruits . Of his own will begat he us , Jam. 1.18 . with the word of truth , that we should be a kind of first fruits of his Creatures . Jer. 2.3 . Israel was holiness unto the Lord , the first fruits of his increase . Rev. 14.4 . These were redeemed from among men , being the first fruits unto God . I say , one thing intended in these expressions , is to hold forth the excellency of the people of God , as they are dedicated to him : Self-dedication will make you as first fruits , it will put a glory and excellency upon you ; Psal. 16.3 . dedicated persons are the excellent in the earth . Take the whole crop , there was not much in it , but the first fruits , being set apart for God , there was an excellency in them : take mankind in the lump and mass , there is no such great worth in it , but take those few that are singled out of this mass , and set apart for God , O they are excellent persons . The pride of man puts him upon the affectation of excellency , and advancement ; would you from an holy pride be ambitious of true excellency and advancement , be a people separated for God , devoted to him ; no honour like to that .

5. I will add but one Consideration more , 't is this , as grace , so glory , as Christianity here , so felicity hereafter , depend upon self-dedication . Would you not be saved ? Do you not desire Heaven and blessedness ? Would you not be happy in the world to come ? Surely you would ; then pray , take the right way and course , in order to this ; what 's that ? Dedicate your selves to God ; no dedication , no salvation ; self must be dedicated , or self cannot be saved : Non-dedication must needs end in destruction . How can he expect , that God will give himself in the beatifick vision to him , who is not willing to give his self to God here , in holy dedication . Did ever any arrive at the sight of God , who had not first devoted themselves to holiness ; without holiness no man shall see the Lord . Heb. 12.14 . O what a comfortable plea is this for a dying man , for Heaven : Lord I am thine save me ; Psal. 119.94 . I have been a doer of thy will upon earth , let me now enter into the Kingdom ; Matth. 7.21 . I have withheld nothing from thee , do not thou now withhold glory from me . Psal. 84.11 . Thus much I have said , to urge the Exhortation in general .

That I may yet further drive the nail to the very Head , that this advice may be yet more piercing and effectual , I shall go over the particular branches of self-dedication , and enforce each of them upon you , by those considerations , which are respectively proper to them .

1. First therefore , Give your selves to God . Self is a gift , that is only fit for a God ; 't is indeed too little for him , but 't is too much for any thing besides him ; 't is not good enough for God , 't is too good for any thing else : O whilest others give themselves to low , vain , undeserving , evil objects , let us give our selves to the Lord . I shall desire the Reader , throughly to weigh a few motives , to induce him unto this .

1. Nothing more equitable , than that the Creature should give himself to God . The Apostle urges this very duty by this ; he calls it a reasonable service : Rom. 12.1 . the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 word imports giving or dedicating to God : see Luke 2.22 . Now this self-presenting , ( or self-giving to God ) 't is a thing that is most reasonable ; 't is that which is grounded upon the highest reason : Reason it self will tell a man , he ought to give himself to God ; this * * Prov. 20.27 . candle of the Lord gives a light clear enough , to direct a creature to this . I know depraved reason opposes it , but rectifi'd reason furthers it . Your reason will tell you , that you are bound to give to every one , what is his right and due ; this is one of the undoubted maximes and principles of reason : In the case I am upon , reason lays down the proposition , Scripture-revelation sets in with it , to make the assumption , and then grace makes the conclusion , and so the syllogism is framed betwixt them . I must give to every one , what is his due ; ( there 's reason , ) my person , my all is Gods due ; ( there 's partly reason , and partly revelation , ) therefore I will give my self to God , ( there 's grace : ) Let me speak a little to that foundation , upon which the reasonableness of the duty in hand is built , and that is , whatever I am or have , 't is all Gods due ; God hath a fuller , better right to a man , than he hath to himself ; he is Gods more than he is or can be his own ; in the fall of Adam we lost our right and title to God , but he did not lose his right and title to us ; this is eternal , alteration , or any such thing . If you ask whence this results , ( viz. Gods right to us , ) I answer ,

1. From Creation ; he made us , therefore he hath a right to us : As he that builds an house , certainly hath a right to it . It is he that hath made us , Psal. 100.3 . and not we our selves ; we are his people , and the sheep of his pasture . When we lay in the womb of nothing , he gave a being to us ; we are made up of soul and body , both are of God ; the sheath and the blade , the Jewel and the Cabinet , both ( I say ) are of God . The soul , ( the nobler part ) 't is immediately created by him , he * * Eccles. 12.7 . gives this spirit , and infuses it into the body , when 't is organiz'd and prepared for it . And upon this creation , the soul is Gods : All souls are mine , ( so he himself tells us , ) Ezek. 18.4 . The body , that 's the workmanship of God ; Psal. 139.14 , &c. by him we are fearfully and wonderfully made ; by him we were curiously wrought in the lower parts of the earth ; in his book all our members were written , &c. ( as the Psalmist sets in forth . ) This being so , surely God hath an unquestionable right and title to us .

2. From the subsequent acts of Providence . Facít , nam ser●nt , nec minor nunc sumptus Omnipotentiae , quàm in Exor dio n●stro . Eadem est opera , eadem cura . Si omnipotens illa dextra excuteret nos in nost●um praecipites rueremus Nihilum . Nieremb . Theopolit . p. 48. 'T is the Lord , who doth preserve us , sustain us , support us , provide for us ; who doth ( as it were ) make us anew every day ; what is preservation , but a continued creation ? God doth not only build the house at first , but he keeps it up , by a continual succession of providential mercies ; and was it not for this , it would fall every moment . Acts 17.28 . In him we live , and move , and have our being . How soon would the poor candle of life , be either wasted or blown out , if the * * 1 Pet. 4. ult. faithful Creator did not supply it as to inward defects , and secure it as to external violence . The beam lives by that Sun , from which it comes ; and the stream is maintained by that spring , from which it flows : The same dependence is there in us , upon that God , from whom we derive our being . This heightens Gods title .

3. From redemption , in which Christ hath paid down a price , Matth. 20.28 . 1 Tim. 2.6 . a ransom for us ; we are the Lords by purchase , he hath bought us and paid a dear rate for us : What a man purchases , 't is his own ; from that purchase there results a propriety . In allusion to this , the Apostle tells us , we are not our own , for we are bought with a price ; 1 Cor. 6.19 , 20. Know ye not , that your body is the Temple of the Holy Ghost , which is in you , which ye have of God , and ye are not your own ? For ye are bought with a price , therefore glorifie God in you body , and in your spirit , which are Gods ; ( not only upon the first and original right of Creation , but also upon the superadded and accumulated right of purchase : ) Here is the highest foundation of Gods claim and title to us .

You see then by this , whence Gods title to the creature doth arise ; we are his by Creation , Providence , Redemption . He having then such an indubitable right to us , is it not most reasonable , that we should give our selves to him ? When we so do , we do but give God that which is his own ? Is this a gift ? Indeed 't is rather the paying of a debt , than the giving of a gift , ( as I said at the first , ) but the gracious God is pleased to own it so . He might make a seizure upon us , and sue out his claim upon his own right ; but he would rather have us , by a free gift to give our selves to him . His we are by purchase , Vindic Piet. p. 3. p. 307. but he expects that we be his also by donation : his we are by conquest , but he expects we should be his by consent also ; though he may challenge us as his right , yet the most acceptable claim is , when he hath us by gift , ( as one expresses it . ) 'T is a great condescension in God , to take this for a gift : Under the Law God would not have that which was his due before , to be given unto him , because that was his already . Only the firstlings of the beasts , Levit. 27.26 . which should be the Lords firstling , no man shall sanctifie it , whether it be Ox or Sheep , it is the Lords : The reason of this is plainly set down ; such things were not by vow to be dedicated to God , because he had expresly designed them for sacrifice , and so they were his already . O what an act of grace is this in the great God towards us ; we are his already , and yet he owns it for a gift , when we dedicate our selves to him . ● am too long upon this , pray consider Gods right , and and let him have it : Give unto Caesar that which is Caesars , Matth. 22.21 . and unto God that which is Gods . You have too long detained from him that which is his right ; you do that to God , which the principles of common honesty would not let you do to man : O be convinced of your unworthy dealings with him ; and now give your selves to him ; what can be more just , equitable , reasonable than this ?

2. The giving of self , is but a due retribution ; and so it becomes a duty , not only upon Gods right , but also upon the creatures ingenuity . Grace brings an holy ingenuity into the heart ; no man so ingenuous as the gracious man : and ( methinks ) every man , that professes any hope of interest in God , should be so ingenuous , as to give himself to God . Par pari rependere , to return like for like , this is ingenuity amongst men : O that we could perswade men to come up to this , in their returns to God! Self is but a fit retribution for self ; doth God give himself to us , ( as he doth to all in Covenant , ) shall not we give our selves to him ? Did Christ give himself for us , Gal. 2.20 . and shall not we give our selves to him ? And who can reckon up Gods mercies to us , shall there be no return made for them ? Who ( that hath the least spark of holy ingenuity in him ) will not be often asking that question of David ? Psal. 116.12 . What shall I render to the Lord for all his benefits towards me ? Dost thou ask this question ? Then I say to thee , render thy self to the Lord , that 's the best retribution that 't is possible for a creature to make . Do not put off God , with something that is yours , but give him your self : as he doth not put off you with giving sua , but he gives se , so do you deal with him . When you have done this , here may be some retribution , but here is no proportion or compensation . Alas ! what is our self to Gods self ? What is that which we return , in comparison of what we receive ? 'T is but a drop for an Ocean , 't is but finite for infinite , 't is but emptiness for fulness , 't is but Nothing for All. Go however as far as you can ; when you have gone the farthest , you come infinitely short of what God deserves .

3. 'T is a good evidence of the sincerity of love . Then we love God in sincerity , when we give our selves to him : Eph. 6.24 . love 't is a giving grace , and 't is for the giving of self ; nothing below this , will satisfie love . The wife loves her Husband , and she gives her self to him : take a friend ( whose heart is a treasure of love , ) his self , his all , is made over to his friend . O where is our love to God ? 'T is sad , that love betwixt creature and creature should exceed our love to God ? Do you love God ? Do you love him indeed ? Evidence the reality of your love , by giving your selves to him : let not any fancy they love God , if this be not done . How doth divine love plead with the soul , to give all to God! O it thinks nothing enough , nothing too much for God ; self being the best , saith holy love , God and Christ shall have it .

4. This is the highest gratitude , the best thankfulness . The first fruits were dedicated to God , partly to shew Gods right to the whole crop , partly as an expression of the peoples thankfulness for all the rest ; self-dedication and self-giving is the best expression of our thankfulness . Could you give burnt-offerings , Calves of a year old , Mic. 6.7 . thousands of Rams , ten thousand rivers of Oyl , the most costly sacrifices , bags of gold and silver ; or could you bring the most melting acknowledgments , the highest verbal resentments of Gods goodness to you , all this would be nothing , in comparison of dedicating and giving your selves to him : then we praise God aright , when we devote our persons , our lives , our all to his praise . Do you receive so many mercies , and shall God have no praise ? What 's all your praise , if self be not given to him ? Higher than this you cannot , lower than this you should not go : O the poor creature that falls down at the feet of God in the sense of mercies , and says , Lord , thus and thus thou art pleased to do for me ; food , raiment , peace , liberty , the Gospel , Christ thou givest to me ; for all this how shall I express and testifie my gratitude ? Blessed God , I 'll do it thus ; here I give my self to thee : Quod unum reliquum est , dono tibi , dono meipsum . Silver and Gold I have none , I cannot build Hospitals or do any such thing ; I have but little in the world , but I give thee my self , to be thine for ever ; here 's the right thanking of God for mercies received .

5. This is very pleasing and acceptable to God . Rom. 12.1 . Psal. 51.17 . Self is the sacrifice acceptable to God ; the sacrifice which God will not despise : God stands upon the giver more than upon the gift . As the King of Sodom said to Abram , Gen. 14.21 . Give me the persons and take the goods to thy self ; so God speaks to us ; do not give your gifts to me , but give me your selves . 2 Corint. 8.5 . How did the Macedonians please him , when they gave themselves to him . Luther observes of Cain , Cainistae sunt offerentes non personam sed opus personae . Lutherus in Gen. that he gave his offering to God , but he did not give his person to God : and he calls those Cainists , who offer the sacrifice but not the person ; upon this God took no delight , either in him or in his offering . Abel offered both , and so he pleased God . You cannot do a thing more acceptable to God , than to give your selves to him . O ( says God ) here 's a poor creature , that thinks not his self too good for me ; that 's his best , his all , and yet that he gives to me ; I 'll requite him , I have his self and he shall have mine : he thinks nothing too good for me , and I will think nothing too good for him . This ( I say ) and nothing below this , pleases God ; he deals with men , just as the Saints deal with him ; how 's that ? They must have his self ; they cannot take up with any thing short of this ; the mercies , gifts of God , will not satisfie them , unless they have his self ; and they can part with all for this : as August . said , whatsoever God will bestow , August . in Psal. 29. let him take it all away , and give himself : so God deals with men ; 't is their self that he minds and values : As nothing below Gods self should satisfie us , so nothing below our self can satisfie God . These are the motives , to stir you up , to give your selves to God , ( which is the first thing in self-dedication . )

2. Secondly , Live in a constant surrender and resignation of your selves to the will of God : This is a blessed frame and temper , and that which is of the very essence of self-dedication . I will pursue this Exhortation , according to the distinction laid down in the Explicatory part . The will of God , is either his Preceptive or his Providential will ; 't is mans duty to surrender up himself to both , so as to be subject to the one , and submissive to the other .

1. As to the preceptive will of God , which consists in those excellent laws , commands , precepts , injunctions , which the holy God in his word hath imposed and laid upon his creatures , in order to the directing and obliging of them to their duty . Surrender up your selves to this will : 't is a very becoming thing for the creature so to do : a creature ( as a creature ) is bound to be subject to the will of his Creator and Soveraign : The law of obedience is written in our very being ; he that considers what God is , and what he himself is , cannot but judge it a very reasonable thing , for him to resign up himself to the will of God . And indeed the creature never acts according to the natural obligation which lies upon him , neither is it ever right or well with him , till he comes to say , O God , I entirely resign up my self to thy will and government ; wilt thou have me to be holy ? I will be so ; wilt thou have me to deny ungodliness and worldly lusts , Tit. 2.12 . to live soberly , righteously , godly in this present world ? I will do so ; Is my sanctification thy will ? 1 Thes. 4.3 . I will endeavour to come up to it ; I will not advance my own will , or oppose my own will to thy will , but thy will shall carry it ; what thou commandest I will do , give me but strength to obey , Da Domine quod jubes , & jube quod vis . August . and command what thou wilt , ( as that holy Father once said . ) This self-resignation to Gods will , is a main part , and an infallible evidence also of sanctification . When God sanctifies a person , what doth he do ? He doth this , he makes him willing to act in universal subjection to his holy will ; this is the vital act of grace , the proper and genuine effect of it . No unsanctified , unregenerate man , can do this ; before conversion the sinner is all for his own will , he will not be subject to the law of God ; he will have none upon the throne but himself ; O what a proud , stubborn , rebellious creature is man , in his natural state ! He says with Pharaoh , Who is the Lord , that I should obey his voice to let Israel go ? I know not the Lord , neither will I let Israel go , Exod. 5.2 . And with them ; Our lips are our own , who is Lord over us ? Psal. 12.4 . But after saving grace hath fastned upon him , he is another man , then 't is the language of Paul , Lord , what wilt thou have me to do , Acts. 9.6 . now his will is melted into the will of God , now the law is written in the heart , Psal. 40.8 . and there is a principle within him , which suits with , and inclines him to , the good will of God .

Observe me further , the sanctification of our will lies in the subjection of it to Gods will . That great work of sanctification extends to all the faculties , but principally 't is terminated upon the will ; that 's the faculty which renewing grace doth most with ; for of all the faculties , that is the most depraved and vitiated ; there is the very nest & seat of sins venome and poison ; & 't is that which makes the greatest opposition to God ; there is Satans strongest hold , when that is once taken , all do yield : the sinner is gained , when the will is gained ; when that is once made pliable , flexible , obedient , the work is done . That which I infer from all that hath been spoken , is this , would you act as becomes you , ( as you are creatures , ) would you have an evidence of sanctification , as to your persons and wills ? Then surrender and resign up your selves to the supream , absolute , holy will of God . If you will but dwell upon this in your Thoughts a little , and urge it home upon your selves , it will be enough ( the spirit of God setting it on ) to prevail with you , to do what I am urging upon you .

The work would be endless , If I should enlarge upon every Head , ( according to what the matter would bear , ) otherwise I might further enforce this self-resignation and subjection , from these particulars . Rom. 12.3 . Rom. 7.12 . Deut. 10.13 . 1. Gods will is an excellent will . 2. 'T is the creatures advantage to correspond with this will . Psal. 81.11 , 12. 3. Many are the mischiefs that rise from non-subjection . 4. God will have his will , Rom. 2 ▪ 25. one way or another ; for volunt as Dei semper impletur aut à nobis aut de nobis , ( Aug. ) It shall either be done by us or upon us . 5. External profession without this is a meer vanity . Matth. 7.21 . 6. This is absolutely necessary to salvation . Heb. 10 ▪ 36. Here is full weight , measure pressed down ; put all together , these considerations must needs preponderate and weigh down all objections , that the carnal heart of man can make against subjection to Gods will . But I shall pass by these things , and rather insist upon something by way of direction , as to the matter or the extent of the duty it self . And this I will reduce to two general Heads .

1. Surrender up your selves to the will of God , as this refers to acts of worship , or to holy duties ; I mean prayer , hearing , receiving the Sacrament , &c. The will of God reaches to these ; and it calls for our subjection and obedience , in our constant performance of all those holy duties , which the great Law-giver hath stamped his command and institution upon . This is to be religious ; Religion ( in its primary notion ) points to the worship of God , ( in the matter and manner of it : ) what is religion ? Take it strictly , 't is this , to worship God , upon the consideration of his glorious excellencies and will , and to do this according to his will . If you desire to be religious , ( as surely you either do , or ought to do , religion being both the duty , and also the advancement of the creature , ) then you must comply with Gods will , in attending upon the several parts of sacred worship , doing all according to the mind of God : there 's no religion without this . That which I shall press upon you therefore , is this ; surrender up your selves to God , yield obedience to him , in frequent , constant attendance upon , and performance of holy duties , whether they be publick or private . You have very strong reasons for this . ( O that mens corruptions were not stronger than all the reasons that can be alledged ! ) God wills them ; 't is his will , that you should pray , hear , read , &c. Is not that reason enough ? Holy duties are that homage , which God requires , and which the creature doth indispensably owe to his Creator : and besides this , they are the means , in and by which God doth work ; in them , the Lord vouchsafes his presence , Exod. 20 ▪ 24. Jam 4.8 . & passim . gives the soul communion with him , in his love and blessedness , displays his grace , dispenses his blessings , and what not ? By them God carries on the great designs of his mercy , ( for he sets in with them , and doth great things by them : ) here 't is , that he quickens the dead , softens the hard , tames the stubborn , humbles the proud , enlightens the blind , cleanses the filthy , comforts the sad , fills the empty , heals the wounded ; here the sinner is converted , the Saint edified ; here the thirsty soul finds peace , joy , delight , satisfaction , Isa. 56.7 . Psal. 63.1.5 . Cant. 2 ▪ 2 , 3. Assurance , &c. These are the pools , where the Angel of the Covenant moves , ( Joh. 9.4 . ) the wells of salvation , out of which the soul draws the water of life , ( Isa. 12.3 . ) the breasts of heavenly consolation ; the keys which unlock the treasuries of mercy ; the golden pipes through which mercy flows , ( Zech. 4.12 . ) the ladder by which we ascend to God , and he descends to us , ( Gen. 28.12 . ) the vehicula coeli , the waggons which carry Earth to Heaven , and Heaven to Earth , ( Gen. 45.27 . ) the galleries , in which Christ delights to walk , Cant. 7.5 . O the blessed effects of holy duties ! by them , corruption is mortified , grace wrought and strengthened , comfort increased , doubts resolved , evidences cleared , &c. As duty goes up , grace goes up , and sin goes down ; the more in duty , the more of grace . Is not here enough , to engage every man , to fall in with the will of God , in the performing of holy duties ? David said , it was good for him to draw near to God . Psal. 73.28 . O that we did look upon duty as good ! that it was good to hear , good to read , good to pray , good to meditate , good to be at the Lords Table .

'T is greatly to be lamented , that there are so few , who do conform to the will of God herein : look upon the practices of the most of men , God hath but little worship from them ; they seldom pray , seldom come to the word , seldom read the Scriptures : nay many live in a total neglect and omission of the service of God : they are swallowed up in a sensual , brutish , worldly life ; for religious exercises , they seldom or never mind them : nay , O that there were not too many , that did deride and scoff at these ! what shall I say to these ? Is this to be Christians ? Surely these are flat Atheists , not Christians : have these dedicated themselves to God , that live as though they believed there was no God ? Have these resigned up themselves to his will , who act in such an open contradiction to it ? How will Heathens and Turks rise up in judgment against these ? The Heathens , when they had dedicated themselves to their Gods , they would worship them , according to their light . The * * See Mr. Rycauts History of the Ottoman , &c. B. 2. Chap. 1. p. 98. & Chap. 23. p. 158. Turks pray five times every 24 hours : Mahomet ( that villanous Impostor ) in his Alchoran , speaks honourably of prayer , he calls it the key of Paradise , the pillar of religion , ( and many such Elogiums he gives to it : ) And he strictly enjoyned all his disciples to pray five times a day : and the Turks are very careful in the observing of this injunction : they have five great fundamentals in their religion , and this is one , to pray so often ( as I have said ) every day . Lord , what a sort of men are we Christians ! who have so many strict , peremptory commands from our blessed Saviour , for prayer and other holy exercises , and yet we make no conscience of them . O that men would either alter their course , or abandon their Title ; they are a shame , a reproach to Christianity ; what ? a Christian , and not pray , not read the Bible , &c. 't is a contradiction . Well , let these go , I beseech you , ( whoever you are , that shall cast your eyes upon these lines ) to enter upon a constant course of duty ; comply with Gods will , be religious , pray without ceasing , 1 Thes. 5.17 . come up to all acts of worship ; no time so well spent , as time thus spent ; you will never repent of time thus spent ; you may ( and you will ) of that , which is wasted in idleness , drunkenness , immoderate pleasures , worldly pursuits , but your praying-time , hearing-time , meditating-time , Scripture-reading-time , you will never repent of that , or wish you had spent it otherwise . And let me tell you , there is that sweetness , delight , complacency , refreshment in holy duties ( duly managed ) that if you did but experimentally feel it , you would never be averse from them ; you would prefer duty before all carnal delights . O let such especially , who profess God , be much in these : let your hearts readily Eccho to Gods command , ( as Davids did , ) Psal. 27.8 . When thou saidst , seek ye my face , my heart said unto thee , ( presently , immediately , as soon as ever the word was out of Gods mouth , ) Thy face ( O Lord ) I will seek : Do you , not only yield a bare subjection to this will , but let it be a willing , chearful , affectionate subjection ; pray and love prayer ; hear and love hearing ; receive the Sacrament , and love receiving : Let holy duties be naturalized to you , so that you cannot live without them : let them be to you more necessary than your daily food , ( as the word was to Job , Job 23.12 . ) or than any thing that sustains the natural life : let nothing part you & duty , be not diverted or taken off from it . Daniel would rather cease to live , than cease to pray , Dan. 6.10 .

2. Surrender up your selves to the will of God , as this refers to the life , and the whole life ; so as to live in an obediential conformity to it ; ( especially where it refers to things moral , that do eternally and indispensably oblige the creature : ) This is holiness : Complying with the will of God under the former Head , is Religion , under this 't is holiness : for the nature of holiness , consists in conformity to the will of God ; ( the standard , measure , rule of all righteousness . ) O that you would act in an universal compliance with this will ! 'T is a great piece of Gods goodness , that he hath given us , so full , so plain a revelation of his will in the word ; how we are to think , speak , live , what we are to do , what we are to shun , how to trade , converse , eat , drink , how we are to order the whole conversation , we have clear express discoveries of Gods will , for all these : now , if you would resign up your selves to this will , to order thoughts , words , actions , the whole conversation conformably to it , this would be self-dedication indeed , real holiness . And what a blessed thing is holiness ! let the world take heed how they disparage or deride holiness ; 't is Gods own glory ; he is glorious in holiness , Exod. 15.11 . and holiness is his glory , Joh. 12.41 . These things said Esaias , when he saw his glory : when was this ? when he heard the Seraphims crying one unto another , Holy , Holy , Holy is the Lord of Hosts , the whole earth is full of his glory , Isa. 6.3 . 'T is a beautiful thing , 't is called the beauty of holiness , Psal. 110.3 . Nothing puts such a beauty and glory upon the creature , as holiness ; 'T is that which is necessary to the future glory ; without holiness no man shall see God , Heb. 12.14 . But I must not lanch out into so vast an Ocean : the summ of all is this ; in your whole course consult the will of God , and give obedience to it ; walk by this rule , square all your actions by it , and mercy and peace shall be upon you : Gal 6.16 . live not according to the * * Eph. 2.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wills of the flesh , or the wills of men , but live according to the will of God , 1 Pet. 4.1 . &c. Forasmuch then as Christ hath suffered for us , &c. That he no longer should live the rest of his time in the flesh , to the lusts of men , but [ to the will of God . ] For the time past of our life may suffice us , to have wrought [ the wil of the Gentiles , &c. In all your ways , ask this question , what would God have me to do ? And when you know this , O see that you act accordingly . Ah , and like this will of God ; say , just thus I would have it I would not have it otherwise ; ; I do not desire a better will , or a better law , only I desire a better heart . Do thus , and you are a people dedicated to God : so much for self-surrender to the Preceptive will of God .

2. There 's the Providential will of God ; you must resign up your selves to this will also . A Christian carries it like himself , when in every condition , and in all occurrences , he says , ( with Pauls friends , ) The will of the Lord be done , Acts 21.14 . when he is heartily willing , that God should have his will , and there is a kind of annihilation or exinanition of his own will ; when he speaks to God , ( as once the Martyr , ) Lord , there shall be but one will betwixt thee and me , and that shall be thy will . And the truth is , we are no farther fit to live , than as we can surrender up our selves to God , and in all things submit to his good pleasure .

I told you , this submission relates either to that which is past or present , or to that which is to come ; the former is Patience , the latter is an humble referring our selves to Gods dispose .

1. You must resign up your selves to Gods will , as to what is past or present ; ( that is ) you must with an holy patience , bear whatever evils , trials , troubles , afflictions it pleases him to lay upon you . This is included in self-dedication , and is one of the most difficult parts of it . We are not so obstinately set against Gods preceptive will , but we are as peevish , fretful , discontented under his providential will . Now are you afflicted , ( or may affliction hereafter befal you ? ) Do you suffer for God , or from God ? Doth he put any bitter cup into your hands , as sickness , want , loss of relations , &c. look to this , Luke 21.19 . Jam. 1.4 . that in patience you possess your souls : Let patience have its perfect work : Be still , and quiet , and silent , however things go ; take heed of murmuring , repining , fretting under Gods hand ; keep the heart * * Patientia est malorum cum aequanimitate perlatio . Lact. l. 5. cap. 22. Est virtus conservans bonum rationis contra tristitiam . Aquin. 22. Qu. 128. sedate , calm , let your condition be what it will .

That I may help you on in this great duty of patience , I will only hint a few things . Gods will is in every trial ; affliction cometh not forth of the dust , neither doth trouble spring out of the ground , ( Job 5.9 . ) it comes not by chance , or ( only ) by second causes , but by Gods appointment and ordination ; he hath an hand in the inflicting of all evils , who is the fountain of all good . Is there any evil in the City , and the Lord hath not done it ? Amos 3.6 . He that measures out our comforts , doth also measure out our crosses . Should not this quiet us ? It did so in those great examples of patience , which you read of in the word : 1 Sam. 3.18 . It is the Lord , let him do what seems him good : ( saith Ely . ) I was dumb and opened not my mouth , Psal. 39.9 . because thou Lord didst it , ( saith David : ) The Lord gave , and the Lord hath taken away , Job . 1.21 . blessed be the name of the Lord , ( saith Job : ) what a strange inference was that , This evil is of the Lord , 1 Kings 6.33 . why should I wait on him any longer ? When God was in the premisses , that impatience should be in the conclusion ; nothing could be more absurd , , nothing more sinful . If all our troubles be the issues of Gods will , there 's all the reason in the world , we should be patient under them : Considering farther what a kind of will this will of God is 'T is a soveraign , righteous , wise , faithful , gracious will ; shall not poor creatures submit to such a will ? O the soveraignty of God should awe us ; who shall say unto him , what dost thou ? Job 9.12 . Should it be according to thy mind ? Job 34.33 . Nay but O man , Nisi Deus hominibus placuerit non erit Deus . Tertull. who art thou that repliest against God ? Shall the thing formed , say to him that formed it , why hast thou made me thus ? Rom. 9.21 . The righteousness of God should keep down all passion and perturbation : Afflictions may be sharp , but they are always just , and God is righteous in them : He will not lay upon man more than right , that he should enter into judgment with God , Job 34.23 . The Lord is holy in all his works , and righteous in all his ways , Psal. 145.17 . The wisdom of God should further patience ; he never afflicts but 't is in wisdom ; and he never acts his wisdom more , than when he is afflicting : he 's a God of judgment , Isa. 30.18 . Let the trial be what it will , the faithfulness of God is in it , Psal. 119.75 . In very faithfulness thou hast afflicted me . Ah , and there 's mercy in it too ; an afflicting God is a gracious God ; Whom the Lord loveth he chasteneth , and scourgeth every son whom he receiveth , Heb. 12.6 . We are chastened of the Lord , that we should not be condemned with the world , 1 Cor. 11.32 . — He for our profit , that we might be partakers of his holiness , Heb. 12.10 . By this shall the iniquity of Jacob be purged , and this is all the fruit to take away his sin , Isa. 27.9 . If the will of God be not sufficient to keep down all storms in the soul , then look into your afflictions , are they not deserved ? I will bear the indignation of the Lord , because I have sinned against him , Mic. 7.9 . Why doth a living man complain , a man for the punishment of his sins ? Are they not less than what you deserve ? Ezra 9.13 . Could ye be without them ? 1 Pet. 1.6 . Will they continue for ever ? 2 Cor. 4.16 . Will not God do you good by them ? Rom. 8.28 . Have they not been the common lot of all the people of God , Joh. 16.33 . O that men would * * Eccles. 7.14 . consider , when 't is a day of adversity , and patiently rest in Gods will , and quietly resign up themselves to it . What an * * Magna & praecipua virtus ●st patientia . Lactant. Vid● ●ypr . de Bono Patientiae . p. 362. &c. excellent grace is this patience ; there 's a complication , connexion of many graces in it ; speak patience , you speak faith , humility , self-denial , love , and several others : It argues not only the truth of grace , but the strength of grace . The Christian that hath this , is perfect and entire , Jam. 1.4 . 'T is the ballast of the mind , that which keeps a man steddy in the greatest storms : 't is the soul at rest , it gives inward serenity under outward troubles : it shortens and * * Leve fit , quod bene fertur onus Ovid. Levius fit patientia , quòd corrigere est nefas . Vide Plutarch . Mor. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . lessens affliction ; no affliction is great where patience is : nothing can much trouble that man , who resolves to acquiesce in Gods will , what pleases God shall please him . That which makes afflictions to be so heavy , is the clashing and jarring of our wills against Gods will . These things ( which I have here hinted ) might fill up a volume ; the subject is vast , but I must take up : Will you now endeavour to live this self-surrender to the will of God ? Doth not your dedication to God call for this ? Do you not in that profess the submitting of your wills to the will of God ? and that you will quietly undergo all crosses , troubles , that he shall think good to lay upon you ? that you will give no way to the sin , folly , madness of impatience ? or any entertainment to aestuations , discomposures of spirit , mutinous thoughts against God ? that sin only shall be the object of your passion ? O what * * O virum putrem & integrum ; o foedum & pulchrum ; O vulneratum & sanum ; O in stercore sedentem & in coelo regnantem . Aug. of Job de Temp. Serm. 105. Cesset voluntas propria non erit infernum . Bernard . Rom. 15 5. Colos. 1.11 . excellent persons should we be , what happy lives should we live , could we but come up to , and make good this dedication ! when the wind and tide go the same way , the waters are smooth : what peace and serenity should we enjoy , if Gods will and our wills might concur . Bernard says , Take away self will , and Hell would not be Hell . The God of patience strengthen us with all might according to his glorious power unto all patience , and long-suffering with joyfulness .

2. Surrender up your selves to the will of God , as to what is to come ; my meaning is this , refer all to Gods dispose ; your persons , conditions , relations , all your concerns , refer them to God . This is both the Christians duty and priviledge ; he need not trouble himself with anxious thoughts about what is future , but he may leave all with God , and cast all his care upon God , 1 Pet. 5.7 . and rest there . We must neither prescribe to God , ( that 's pride , ) nor distrust God , ( that 's unbelief : ) 't is the former that I drive at ; O Christians do not prescribe to God , or impose upon God , as to future mercies , or your future conditions ; but put your selves into his hands , and lie at his feet , and let him do what he sees best . Thus the child carries it to his Father , and we have a better Father in Heaven , to leave our selves and our all with . We love to be directing providence , ( as Joseph would tell his Father what he had to do , Gen. 48.17 , 18. ) or imposing upon Providence ; such and such things we foresee , or have them in our thoughts , and then we are selfish and hasty , and must order God , both as to things and times . Is it not much better to refer all to God ? He 's a God of wisdom , and a God of mercy ; and therefore we have the greatest ingagements and encouragements too , that are imaginable , to sit still and to let God alone : God knows what is best , such is his wisdom , he will do nothing , but what is for the best , such is his mercy . Had we a friend upon earth , of whom we could have this assurance , we should refer all to him . God is willing to take our affairs into his * * Psal. 31.15 . hands , to engage all his wisdom and goodness in ordering of them for the best , and yet we will not resign up our selves to him . 'T is a great speech of Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God acts in all things like a Geometrician ; he doth all things by measure , exactly ; he orders all his providences concerning every particular person in the world , Providentia ita curat omnia ut unum aliquid ▪ ita singula , ut si illud curaret unicum . Aug.

Adjice ad utilissimam dulcissimae Providentiae praesumptionem , de singulis sic curare Deum quasi singuli soli essemus in mundo , quemadmodum Adam in Paradiso . Non distrabitur , non confunditur multitudine divina procuratio . Nieremb . Theopolitic . p. 55.

according to the exact measures of wisdom and love : If so , have we not reason then to submit to his dispose ? O ( says the Son in Plutarch ) I 'll refer my self to my Father , for my Father will do nothing but what is best to be done : shall not we speak thus to God ? O man , ( O believer especially ) refer thy self to thy God ; say , He shall chuse our inheritance for us , ( as 't is Psal. 47.4 . ) Let God chuse for you ; let it be life or death , liberty or restraint , service or no service , what it pleases God to chuse for us , we must submit to , and approve of : what sad work should we make of it , might we be our own chusers , or at our own dispose ! What a strange creature would man be , if God should let him alone , and leave him to himself ? He would need nothing more to undo him , than to be left to his own wisdom , and will . The self-chuser is the self-destroyer . If the Pilot should let the unskilful passenger steer the Ship , he would split it immediately . If the Physician should let the patient eat , drink , what he hath a mind to , he would soon bring his life to a period . This is our case . It doth not become us , as we are Creatures , to order our selves , it would destroy us as we are Christians : Blessed be God , he will order us , as he sees cause . Well then , upon the consideration of Gods wisdom , and your own folly , refer your selves to him : As you that are Citizens , in the building of your Houses , you have no skill in Architecture , and therefore you refer all to your workmen , whom you judge to be skilful and faithful . Indeed we are very ignorant , we know not what is best , we may pitch upon this or that as a great mercy , which would be in truth a judgment : O we have a wise and faithful God , let us be willing to be disposed of by him . This is a frame of spirit , highly pleasing to God , and much to our own advantage : we are never so much in the way of a mercy , as when we can refer our selves to God , for that mercy . So much for the enforcing of submission to Gods Providential will : O that we could come up to this ! so as that in all things we could quietly refer our selves to the will of God , and get our wills perfectly melted into that : Good Lord , how far did the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epictetus Enchirid. c. 77. &c. 79. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vid. Senec. de tranq. Animi . Stoicks go in this , to their supposed Deities , without the light of the Gospel , meerly upon the improvement of rational principles : and how short do we come in our actings towards the true God , under those higher advantages that we enjoy , and those higher principles that we pretend to . But let this suffice for the second branch .

3. In the third place , self-dedication consists , in the firmness and fixedness of resolution for God and his ways ; this is next to be spoken to : the nature of it hath been opened already ; I am only now to stir you up to the practice of it . If you would dedicate your selves to God , you must do these two things ; you must resolve for him , and you must be resolute for him : these are different things , and I aim at the prosecuting of different things from them . To resolve for God , 't is to have the will fully determined , ( or fully determining ; ) to come to a positive , peremptory decision or purpose for God and duty . To be resolute for God , 't is to adhere to this determination and purpose , so as by nothing to be moved or drawn from it : To resolve for God , is the act of the will ad intra , and it is opposed to all doubting , hesitating , fluctuating , irresolvedness within : To be resolute for God , 't is a mans carriage ad extra ; 't is to be steddy , constant , couragious , ( in that which is good ) in opposition to fickleness , levity , fear , cowardise , let the external dangers or discouragements be what they will . The difference betwixt these two is plain enough ; I will speak something ( yet very briefly ) to each of them .

1. Resolve for God : Let me suppose this to be your case , ( which is very frequent and common ; ) you have been long parlying and debating within your selves , whether you should be the Lords , yea or no ; whether you should close with holiness or not ; you have traversed and argued things pro & con ; such and such considerations have been weighed by you very seriously : the ballances seem to go down on Gods side , Scripture reasons preponderate , the will is in a great measure inclined to close with God , to embrace his ways : but it is not yet come up to a full resolution ; yet there is some hanging off , some suspence and doubting in the matter ; 't is * * Acts 26.28 . almost perswaded , but 't is not altogether perswaded . O now that you would fully resolve , that you would bring things to a point , to an issue , and positively determine for God against all opposers . That the almost might be turned into altogether ; shall there be such throws and strivings in the soul , and nothing come of it ? Shall the * * Isa. 66.9 . child be brought to the birth , and shall there not be a bringing forth ? Shall any come so near the Kingdom of Heaven , & yet come short of the Kingdom of Heaven at last ? After debates come resolves ; you have been debating thus and thus a long time , now resolve , that God shall have your heart and life : 't is good to deliberate , ( they always prove the best Christians , that enter upon Gods ways with the most deliberation , ) but 't is not good to continue under uncertainties , and irresolvedness . O do not fluctuate or hang in suspence any longer , but pass a final peremptory decree for God . As the Prophet argued with the people of Israel ; How long halt ye betwixt two opinions ? If the Lord be God , follow him ; but if Baal , then follow him , 1 Kings 18.21 . so I would with you ; why are you so undetermined and unresolved ? If God be better than sin , then fall in with him ; if sin be better than God , ( but can the heart of man imagine such a thing ? ) then take your course . The Prodigal , 't is very likely , in his great straits , had some debates in himself , what he should do ; whether it was not best for him to return to his Father again ; when he had been sufficiently pinched with his wants , then he resolves ; I will arise and go unto my Father , &c. Luke 15.18 . O that sinners might have such a sight and sense of sin and the sad effects of it , that they might immediately resolve to return to God! That the spirit of God would come in with such a light , so illuminate the understanding , that the will might be drawn to a peremptory resolution for God . Here lies the work of grace , and the sincerity of self-dedication ; we do but deceive our selves , if we fancy that we have dedicated our selves to God , if our wills be not fully , fixedly , resolved for him .

2. Be resolute for God . Having given up your selves to him , and engaged in a good way , now be resolute , stedfast and unmovable , 1 Cor. 15.58 . Stand fast in the Lord , Phil. 4.1 . ( many such exhortations you meet with in the Scripture : ) Esther was resolute , she would venture into the Kings presence , though she perished , Esth. 4.16 . 'T is the duty of such as profess God , to hold on in the way of duty , resolving if they perish , to perish in that way . Job says of himself , he held fast his righteousness , and he would not let it go , Job 27.6 . Pauls afflictions were nothing to him , he was resolved for God and Christ , Acts 20.24 . Acts 21. 13. The three children could burn in the fiery furnacè , but they would not bow to the golden image , Dan. 3.18 . Though all should forsake Christ , Peter would never forsake him , Matth. 26. 33. ( his resolution was good , but his self-confidence spoiled all : ) O that we were thus resolute for God , his ways , his truths , his ordinances , his glory ; we should be so set for him , that nothing should be able to make us quit our profession , or an holy course ; we should let men see , we are not to be moved or altered , we are so fixed and resolute . This is an excellent frame of spirit , very well becoming such as have dedicated themselves to God . Let the truth of your dedication appear in the firmness of your resolution . Doth the world smile ? Mind it not , let all its honours , pleasures , possessions be nothing , when they would draw you off from God . Doth the world frown ? fear it not ; it s good is not much to be desired , its evil is not much to be feared : Ther 's no evil like to the evil of sin , and of Apostacy from God . Do the generality of men go another way ? 'T is no matter for that ; 't is for the dead fish to swim down the stream ; 't is better to go to Heaven with a few , Matth. 7.14 . than to Hell with the croud . Doth the flesh interpose ? say , Matth. 16.23 . flesh get thee behind me , thou art an offence to me . Doth the cross lie before you ? Luke 9.23 . take it up , and still follow Christ ; say , you can take up the cross , but you cannot lay down duty ; you can suffer , but you cannot leave God . Are the times had ? let them not make you bad ; do you make them better , let not them make you worse . Doth Satan assault ? say , Satan let me alone , thou mistakest thy mark , I am fixed for God , thou canst not alter me . Do you meet with scorn and derision from men ? 2 Sam. 6.22 . tell them , If this be to be vile , you will be more vile still . Is your work difficult ? yet keep to it , God will help you in it , and reward you for it . Are you set in dangerous places , where bullets fly about your ears continually ? yet keep your ground , God hath ordered your station ; you are his souldiers , and therefore you must be men of courage and resolution . O that you would with full purpose of heart cleave unto the Lord : This Barnabas exhorted the Christians of Antioch to , Acts 11.23 . How resolute are sinners against God , will not you be as resolute for God ? He may say , do what he pleases , yet they will sin : let the law , judgment to come , Hell , be set before them , 't is all one , they are set upon their course , Jer. 8. 5. They hold fast deceit , they refuse to return , Jer. 2.25 . I have loved strangers , and after them I will go , Jer. 44. 16. As for the word , that thou hast spoken to us in the name of the Lord , we will not hearken to thee : But we will certainly , &c. Now ( I say ) are they so resolved in their way to Hell , and will not you be as resolved in your way to Heaven : And pray consider ; can you mend your selves by leaving God ? will it turn to a good account , to exchange God for the creature , holiness for sin ? Are the things of time , to be weighed in the ballance , with the things of eternity ? What is it to secure earth and to lose Heaven ? Can you secure the soul , future blessedness , unless you keep steddy to God ? Why will you forsake that God , Hebr. 13.5 . who will never forsake you ? Will you find any where a better master , a better friend , a better portion , a better God ? Till you can do this , pray keep where you are , ( if you be in Gods way , ) and be fixed and resolute . Resolve for God , and then act resolution in your whole course : Herein is your self-dedication . He that is not resolved for God , come what will come , hath not truly dedicated himself to God : when a person upon mature deliberation determines for God , and then is firm and stedfast , hee 's the person who hath dedicated himself in a right manner .

4. Fourthly , As you desire to dedicate your persons to God , set your selves apart for God , and carry it as a people , who are separated from the world . Dedication necessarily implies separation : this hath been spoke to , ( I will not actum agere : ) let me only perswade you , to live in the world , as becomes those , who have passed under a solemn dedication or consecration : let it be seen , you are no ordinary or common persons , but such as have separated , and set themselves apart for spiritual purposes : Impropriate your selves to God ; self-dedicating persons , they profess themselves to be Gods Impropriation ; they give up themselves to God , to be appropriated to his use : O Christians , that you would do thus : Do not prostitute your selves to common uses , ( I do not speak this , to take you off from your callings , or your lawful affairs in the world , ) but lay out your selves in special for God : you must not be as ordinary vessels , that are put to any use , but you must be as the vessels of the Sanctuary , 1 Chron. 22.19 . that were dedicated to the service of God . You are taken out of the common of the world , and are as Gods inclosure , and therefore he expects some singular fruit and service from you . But I run out upon a truth , which is not so much in my eye : that which I aim at , is the notion of separation , to press that upon you . And I shall only speak to one branch of it , and that is this , separation from the sinful course and practises of evil men . Self-dedication calls upon you for this : If you would indeed dedicate your selves , then you must separate your selves from the ordinary ways , and courses of graceless men ; you must not live as they do , act as they do , be as they are , but you must carry it , as a separated people . I meddle not with separation from Church-communion , ( far be it from me to urge that upon any , ) 't is only separation from mens vices and sins that I am furthering ; and surely the Scripture will bear me out in this , 2 Cor. 6.17 . Wherefore come out from among them , and be ye separate , ( saith the Lord ) and touch not the unclean thing , and I will receive you , Eph. 5.11 . Have no fellowship with the unfruitful works of darkness , but rather reprove them , Eph. 4.17 . This I say therefore , that ye henceforth walk not as other Gentiles walk in the vanity of their mind , &c. Rom. 12.2 . Be not conformed to this world , &c. Christians must not walk according to the course of this world , ( Eph. 2.2 . ) Tertullian tells us of a souldier that was a Christian , when his fellow souldiers , ( who were Heathens ) wore Lawrel upon their Heads , he would not do so : Being asked why ; O ( says he ) I am a Christian , and therefore I must in habit , in every thing differ from others . O Christians , where is your zeal for God , in holy singularity ? Would you dedicate your selves to God , and yet do as others do ? O that cannot be ! Be singular therefore , and let there be a real difference betwixt you and others : They are swearers , drunkards , Sabbath-profaners , deriders of godliness , despisers of holy duties , &c. you must be quite other men , of a different constitution and conversation . Especially you who have really dedicated your selves , you must set your selves apart , Eadè nos faciemus quae caeteri ? Nihilinter nos & illos intererit ? Plurimum . Senec. Ep. 5. and differ from the course of the world : Shall there be no difference betwixt Saints and sinners ? Shall the two seeds be confounded ? Shall the children of God , live just as the children of Satan ? God forbid ! You have another spirit , ( as 't is said of Caleb , Numb. 14.24 . ) and therefore you must live another life : you have differing principles , profess to walk by a differing rule , are invested with differing priviledges , and all these call for differing practices . You are children of light , and must walk as the children of light , Eph. 5.8 . You must be as the Sons of God without rebuke , in the midst of a crooked and perverse nation , among whom ye ( should ) shine as lights in the world , Phil. 2.15 . When others mind earthly things , your conversation must be in Heaven , Phil. 3.19 , 20. when others work all uncleanness with greediness , you have not so learned Christ , Eph. 4.19 , 20. O let it appear to the world , that you are persons of another make and constitution , that those that know not God . You are to convince the world , 1 Pet. 3.16 . to condemn the world , Heb. 11.7 . how shall you do this , but by the holiness and singularity of your conversations ? Do not do the same which others do , ( in that which is evil , ) do more than others do , ( in that which is good , ) for Christ expects a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , something more from you than he doth from others , Matth. 5.47 . Christians , dedicate your selves to God , and make good your dedication : evidence the reality of it , by your being separated from the course of wicked men : he that lives the common life , is but a common person , an unconsecrated person . Whereever there is dedication , there must be impropriation and separation .

5. Fifthly , Enter into Covenant with God ; Give the hand to the Lord , ( as Hezekiah expresses it . ) This is a very weighty point ; making of covenant , and keeping of covenant with God , are the summe of all , the two poles upon which all religion moves : You have many excellent Treatises written by our own Divines upon these two Heads : I shall refer you to them , for the full and large handling of them , for I must contract : ) How shall I speak to men , to make them willing to covenant with God ? to enter into the Bond of the Covenant , Ezek. 20.37 . and so to bind themselves to the Lord for ever ? This is the work that I have now before me , the Lord prosper me in it : O that some poor souls might be wrought upon by what I shall say , not only to give up themselves to God , but to do this in a federal way ; that there might be binding as well as giving , and stipulation as well as resignation . Let me allude to that , in the 2 Kings 9.5 . you read there of a Prophet coming to the Captains of the Host , and he said , I have an errand to thee O Captain : And Jehu said , unto which of all us ? And he said to thee , O Captain . I ( a poor Minister ) bring a message from the Lord to sinners , ( namely , that God would have them to enter into Covenant with him . ) Now will these ask me , To which of them , I bring this message ? I answer , To thee O sinner , whoever thou art , that hast not yet engaged thy self to God . This is every mans duty ; and let men think what they please , till they have done this , they have done just nothing in religion . The Scripture speaking of the conversion of the Gentiles , sets it forth by this , Psal. 68.31 . Princes shall come out of Egypt , Aethiopia shall soon stretch out her hands unto God , ( h. e. ) they shall enter into Covenant with God . Isa. 44.5 . One shall say I am the Lords , and another shall call himself by the name of Jacob , and another shall subscribe with his hand unto the Lord . Zech. 2.11 . Many Nations shall be joyned to the Lord in that day , and shall be my people . O that in these days we might see more of the accomplishment of these Prophesies ! that the poor Heathens might be brought to joyn themselves to the Lord ; and that Christians living under the Gospel , they also might subscribe with hand and heart to God , and enter into the obligation of the Covenant . 'T was prophesied of the Jews , upon their coming out of Babylon , they should be so affected with this great mercy , that they would renew and heighten their Covenant obligations : Jer. 50.5 . They shall ask the way to Zion with their faces thitherward , saying , Come and let us joyn our selves to the Lord , in a perpetual Covenant that shall not be forgotten . Sinners , will you speak this ( as to your selves , ) and make it good ? will you joyn your selves to the Lord in an everlasting Covenant ? God incline your hearts thus to dedicate your selves to him . I will press this upon you by a few Arguments .

1. 'T is an unspeakable mercy , that God will deal with the Creature in the way of a Covenant . As he is our Soveraign , he might have imposed a Law upon us , and dealt with us only in that way : But such is his mercy and condescension , he will deal with us also , by a covenant . A Law obliges the creature , whether he consent to it or not ; but now a covenant presupposes consent : Man being a free and rational agent , God deals accordingly with him , and sets a covenant before him , which if he will consent to , he shall be happy for ever . Doth not this hold forth infinite goodness in the great God , that he will thus treat with us ? And after all this , shall not we be willing to enter into covenant with him ? Besides this , consider the Nature of a Covenant . 'T is ( as the * * Pactum est duorum pluriumve consensus in idem placitum . Civilians define it ) the consent of two or more , to something that is agreed upon ; ( but this is a very imperfect description : ) More fully therefore ; A * * Vide Zanch. in Hos. 2.21 . Cloppenb . in Syntag. Disput. Selec . de Foedere . Coccei : de Foedere . Camer . de Tripl . Foedere . Wendelin . Theolog Christ . l. 1. c. 19. Tilenum p. 2. Disput. 54. Ames . Med. l. 1. c● 38. & 39. ( & quamplures alios , de Foedere inter Deum & Creaturain t● actantes . ) Covenant is a mutual stipulation or compact between two parties , as to something wherein they do agree , upon which they are mutually obliged each to the other . Such a Covenant there is betwixt God and the Creature ; these two do interchangeably indent and stipulate each to the other , the one for mercy , the other for duty ; and so there a mutual obligation passes upon both . Says God , here is pardon , reconciliation , eternal life , which I offer upon such and such terms , and I am willing upon those terms to engage to give out these mercies : Says the Creature , I accept of those terms , and I solemnly bind my self to make them good , ( according to the utmost of my strength : ) Then says God , 't is a Covenant betwixt us ; I bind my self to thee , and thou bindest thy self to me ; be thou faithful to me , I will be faithful to thee . What an Ocean or Treasury of love and goodness , doth God manifest in this federal transacting of things ! that he should be willing to stipulate with us , and to enter into an obligation to us , O the heights , bredths , depths , lengths of this love ! Here 's another difference betwixt a Law and a Covenant ; a Law binds the subject , but it doth not bind the Lawgiver , ( quatenus Lawgiver , ) the obligation there is but to one party ; but now a Covenant binds both : there the * * Mutua foederatarum partium obligatio , est forma foederis : ( so all express it . ) Foedus propri● obligationem duarum partium , certis utrinque conditionibus complecti , certum est Gomar . Haec est mutua & reciproca conventio foederis , ut homo intuitu promissae mercedis alacrius operetur , & Deus intuitu operis det mercedem . Cloppenb , Disp. 1. Th. 7. obligation is reciprocal . It hath pleased God to deal with man this way , and so he binds himself : As to his Law , we only are bound , but as to the Covenant he ( out of the riches of his grace ) is willing to be bound as well as we : How should the consideration of this immense love of God , engage the Creature to Covenant with him .

2. The matter of the Covenant , on Gods part is very high , the terms or conditions on our part , are very just and equitable . If this be so , surely then men will be willing to enter into Covenant with God ; one would think this should carry it against all opposition and frivolous objections . In every Covenant there is something promised , and something demanded , in order to the making good of what is promised . In this Covenant , that which is promised , is on Gods part , and this is the matter of it ; what is that ? No less , than that God will be your God : O admirable , transcendent mercy ! what can be higher than this ? I will open it under the next particular . The terms or conditions , are on the Creatures part ; what are they ? That the sinner will break off all his leagues , covenants , with sin and Satan and the world ; and that he will enter into a league of friendship with , and subjection to , the blessed God . Surely these are very fair and reasonable terms : the sinner cannot well object against them . God offers very high , he goes no lower than the making over of himself ; whatever I am , ( saith God ) it shall be all yours : but the terms spoil all , God stands upon too high conditions , and that keeps us of ; doth he so ? that would be something indeed , ( for he that promises something , upon impossible and unreasonable conditions , promises nothing : ) But can you make good what you say ? Take heed of belying God : what doth he require of you ? Is it to burn in Hell a thousand years ? ( or some such conditions as this ? ) O there 's no such thing : All that God requires is but this , that you will be his , as he is willing to be yours ; that you will own him for your God ; that you will be subject to his laws and government ; that you will break off all your confederacies with his and your own enemies ; is not all this most reasonable ? Are you not bound to this , whether you enter into Covenant or not ? what more high than this , that God will be ours ? what more equitable than this , that we should be his ? The Covenant holds forth the highest of mercies on Gods part , and lays them upon the fairest conditions on our part ; O therefore shall we not enter into it ?

3. Upon your entring into Covenant with God , he enters into Covenant with you : At the same moment of time , in which we cordially engage to him , he doth graciously engage to us . What is Gods covenanting with the Creature ? 'T is this ; he makes over his self , his whole self , to the Creature : gives him a special interest and propriety in himself : God is as much and as truly the faithful Covenanters , as any thing is his , that he hath in the world : He hath no sooner entred into Covenant , but he hath a real claim and title to God . Jer. 30.21 . Who is this that engaged his heart to approach unto me ? saith the Lord ; ( There 's entring into Covenant and then immediately it follows , verse 22. ) And ye shall be my people , and I will be your God . Deut. 26.17 , &c. Thou hast avouched the Lord this day to be thy God , and to walk in his ways , &c. And the Lord hath avouched thee this day to be his peculiar people , &c. The Covenant makes the interest reciprocal . Zech. 13.9 . I will say , It is my people ; and they shall say , The Lord is my God . So also in Ezek. 11.20 . Jer. 31.30 . And this interest in God is the very * * Anima foederis . Paraeus , in Gen 17. Substantia foederis . Jun. Caput foederis . Musc. soul and spirit of the Covenant ; of all blessings 't is the highest ; 't is indeed the radical fundamental blessing , for all other grow upon this , and are built upon this , I will be thy God . O who can express the greatness of this mercy , when God makes over himself to a poor Creature ! To have all God to be mine ? 'T is mercy too big to be set forth by the tongue or pen of man . Psal. 50.7 . I am God even thy God : God cannot go higher than this . What an inducement then is this to you , to enter into Covenant with God ? As soon as you have done this , God is yours : His All-sufficiency , wisdom , power , truth , holiness , mercy , all is yours . Whatever God is , 't is all yours . Deus quantus quantus est , totus noster est , ( saith Luther : ) O if I could open this to you , in the fulness , comprehensiveness , glory of this priviledge , it would make you to stand and wonder at the infinite grace of God . Well , 't is very great , but 't is yours , if you will but , in this Covenant-way , dedicate your selves , and bind your selves to God . The wife upon the conjugal covenant , hath an interest in the person , estate , goods of her Husband ; all is hers . This Covenant betwixt God and believers is a Conjugal Covenant , ( Hos. 2.20 . ) and therefore upon this , they have a right to all that God is , or hath , or doth . O blessed are the people that have the Lord for their God . Psal. 144 ult. When they cannot say , Perdider at omnia illa quae dederat Deus , sed habebat ipsum qui omnia dederat Deum . Aug. of Job 1. Serm. de Temp. 105. this or that is mine , all is made up in this , God is mine : Do they want the Creature ? they have all in God : Do they lose the Creature ? their God they shall never lose : Are they brought into great straits ? they have their God to go to . David encouraged himself in the Lord his God , 1 Sam. 30.6 . Might you have the whole world , 't is all nothing in comparison of my God . May you have this upon engaging with God , and will you not do it ? There 's little sweetness in a God , but my God is inexpressibly sweet : The highest word that a Creature can speak , is my God .

4. God deals with men according to their Covenant-state , or according to the Covenant under which they stand . The rule that he goes by , is not particular acts , but the Covenant-state : you may do many good things , but if you be not in Covenant with God , they will not profit you . Would you be accepted by him , or blessed by him ? Then be a Covenant-people ; for God judges of men , and gives out his blessings to men , according to this : O saith God , have they struck up a Covenant with me ? then here 's my self , pardon , Heaven , all they can desire ; but without this , I have nothing for them . Here lies the misery of unbelievers ; they are strangers from the covenants of promise , and so , they have no hope , and are without God in the world , ( as 't is set forth , Eph. 2.12 . ) They have no plea for mercy , in their non-covenanting condition ; they are excluded from all happiness : He that will not consent to the covenant-relation or obligation , cannot expect the covenant-advantages : God dispensing his blessings by his Covenant , till men enter into it they cannot expect them at Gods hand . All depends upon this , and therefore , look that you do it .

5. Every man as he comes into the world , is under the covenant of works ; ( as to the condemnation or penalty of it , though his case by Christ is made remediable , and grace is offered in a better covenant : ) The Covenant of works and the Covenant of grace , divide all mankind ; every man is under one of these covenants . We are born under the first , and that 's a dreadful covenant , for it makes the condition of the Creature desperate ; it lays mercy upon those terms , ( viz. personal , perfect , universal obedience , ) which are now impossible : He that is under this covenant , if he fail never so little , as to what the law requires , he 's undone : 'T is here Do or Dye : there 's no mercy upon the least failure : not a dram of mercy can be found in that covenant . Who would live a moment under this covenant ? But let me tell you , * * Ita antiquatum est vetus legale soedus operum , cum restipulatione vitae aeternae sancitum , ut solutâ cum Deo spirituali agglutinatione , & extinctâ spe vitae aeternae ex illo foe dere acquirendae , maneat tamen sub lege obligatio , & nexus damnationem trahens , donec Deo per Christum agglutinemur novo foedere . Cocceius de Foed . Disp. 7. Th. 71. till you enter into covenant with God , that new covenant of grace , ( which succeeds in the room of the covenant of works , ) you are yet under that covenant ; till a new bond be made , and new conditions put in , the old remains in force .

I might set several other motives before you : Enter into covenant with God , and then you may look upon all your mercies as covenant mercies . How sweet is it , when they are not only common mercies , but they are covenant mercies ; the bread is covenant-bread , the apparel is covenant-apparel ; ( and so in the rest : ) what a relish doth this give to a mercy , when it flows upon us , through the Covenant . Enter into covenant with God , your seed will reap the benefit of this ; upon your covenanting with God , God makes over himself to you , and to your seed also , Gen. 17.7 . In doing this , you do that , which may be a blessing to your posterity when you are dead and gone . Enter into covenant with God , till this be done , what have you to do with the Lords Supper ? How dare uncovenanting persons come to that ordinance ? the end of which , is the sealing , ratification , confirmation of the covenant of grace ? They that have not come into this covenant , surely the seal of it doth not belong to them . O 't is an awakening consideration , till thou hast struck up a covenant with God , every time thou comest to the Sacrament , thou makest thy self guilty of the body and blood of Christ , and thou eatest and drinkest damnation to thy self . 1 Cor. 11.27 , 29.

I intreat you to consider these things , and let them prevail with you , to yield up your selves by covenant to the Lord. Have you done this already ? This indeed you professed to do , in your Baptism , but have you done it in good earnest ? Are ye agreed with God upon the terms ? In covenants the parties must be agreed upon the terms , or else they will not proceed to covenant : Are God and you agreed upon the terms ? They are these ; that you should put away your sins , break your league with Hell , Isa. 28.15 . submit your selves to God , to be ruled by him , be holy , conform to his laws : Do you like these terms ? It cannot be expected , that ever you should enter into covenant with God , till you approve of and assent to his terms and conditions . Pray like them , they are very good ; there 's nothing to be said against them ; who should rule you but God ? Who will rule you so well as God ? Are not his laws so excellent , that you may well be subject to them ? Is not sin such an evil thing , that you may well part with it ? Have you any reason to be in league with it , which will be the ruin of your souls for ever ? Princes will make their leagues with them , that may help them in a strait ; O can sin , the world help you in a time of affliction , under troubles of conscience , at the hour of death , at the day of judgment ? God will be a good confederate to help in all these . Fall upon your sins , and so enter into Covenant with God . Anciently they used to offer sacrifices , when they made their Covenants : Psal. 50.5 . Gather my Saints together unto me , those that have made a Covenant with me by sacrifice . What 's the sacrifice , that you are now to offer up , in your covenanting with God ? Let it be first your selves , and then your sins ; your selves as a living sacrifice , your sins as a sacrifice slain . The Apostle speaks of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 12.1 . a living sacrifice : give your persons to God , as a living sacrifice ; but now your sins , like the sacrifices in the law , they must be slain . O crucifie the flesh with the affections and lusts thereof , Gal. 5.24 . Destroy the body of sin , Rom. 6.6 . let out the very heart-blood of your bosome corruptions : This is the way to enter aright into covenant with God : As he confirmed his Covenant in the blood of his son , so we must begin our covenant in the blood of our sins . But I will add no more upon this ; wherein I have been so large because of the great importance of the matter : Dr. Preston of the New Cov. Ball , Bulkely , Ruther ford , Sedgw. &c. and yet I must again refer you to our worthy Divines , who have pressed this duty upon men , much more convincingly than I can do . I promised to speak something touching the explicitness of our covenanting with God ; but I have in part prevented my self as to that , in what I have laid down concerning the explicitness of our dedication : And if any desire to be further informed about this , they may look into that excellent Treatise cited in the Margent , Vindic. of Godliness . par. 1. p. 201. &c. where they will find both motives and also directions about express , explicit covenanting with God .

6. In the sixth and last place ; ( I have but one thing more to stir you up to , and then I shall close this Use , and that is this ; ) Devote your selves to the glory of God . David here pens this Psalm , in order to the dedicating of his House ; and he begins it thus ; ( verse 1. ) I will extol thee , O Lord , &c. and he would thus extol God , not only by praise , but in the course of his life , this should be his great design and business : To be set for the glorifying of God , this is a great thing in our Dedication . He that truly dedicates himself to God , devotes himself to the glory of God : I cannot deny , but that this is included , in what hath gone before ; yet because 't is not so plain and express there as I would have it , ( it being a point of so great consequence , and so inseparable from personal Dedication , ) therefore I will speak to it here , distinctly and by it self . And I conceive , there is not such a coincidence and coalition betwixt this and the foregoing Heads , but that there is some difference . As for example ; take subjection to the will of God ; he that acts in obedience to this , and fully resigns up himself to it , he may be said to devote himself to the glory of God , ( this being the true way of glorifying God : ) But here I bring in this , upon another account , which will somewhat diversifie it from the other . There you have that , which doth materially tend to the glory of God , from the nature of the action , but here I am considering the aim , and the intention of the person : He that obeys God , doth that which brings glory to him ; he that devotes himself to the glory of God , doth not only do that , but this is that which he aims at and intends : There 't is finis operis , here 't is finis operantis ; As a worthy person speaks concerning holiness and godliness ; Dr. Manton upon Jude . p. 200. This ( saith he ) is the difference between them , holiness more properly implieth a conformity to the Law , and godliness an aim of the soul to exalt God : so here I may distinguish as to that which I am upon : but why do I trouble the Reader with niceties ? To the business in hand . In general , let me desire you , very much to eye Gods glory ; let it be precious to you ; and let your hearts burn with an ardent zeal , to promote and advance it in the world . Doth he deserve the name of a Christian , whose soul is not set upon this ? O friends , doth God set himself to further your good , and will not you set your selves to further his glory ? Shall so much mercy be received from him , and shall no glory be returned to him ? When Ahasuerus read in the Books , how instrumental Mordecai had been to preserve his life , he asks , what honour and dignity hath been done to Mordecai for this ? Esth 6.3 . Pray do you call for the Book of mercies , ( 't is a vast volume , in every page and line 't is filled up with mercy , ) read it a little ; there you 'l find creating mercy , preserving mercy , redeeming mercy , and the many great things which God hath done for you : Now ask , what glory hath God had for all this ? I fear but very little ; how should this fill us with shame and grief ! O shall we not pay God his Quit-rent , or his Rent-charge ? Doth he protect our persons , estates , houses ? &c. shall we withhold his Tribute and Customs ? You know what I mean by this . What a condescension is it , that the great God will receive any honour from such poor worms as we are ? How should this raise and heighten our zeal ? Do any lose by promoting his glory ? In advancing God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arist. Rhetor. we advance our selves ; by this , we gain honour to our selves ; this is a thing that we are very ambitious of , 't is a sweet morsel that we are very greedy of : Now the best , the surest way to attain this , is for us to endeavour by all means to honour God ; for he tells us , He will honour them that honour him , 1 Sam. 2.30 . The Romans so placed the Temple of honour , that there was no coming at it , but through the Temple of vertue . Would you arrive at honour indeed ? never think to come to it , but by your endeavours to exalt God . To conclude this ; Do you expect to be glorifi'd with God in Heaven , and shall not he be glorified by you on earth ? Doth not that deserve all you are , or can do , in order to the glorifying of God ? O set your selves therefore to further this glory of God : If you may do it any way , whether by doing or suffering , Philip. 1.20 . whether by life or death , if Christ may be but magnified , 't is no matter what it costs you ; and though you decrease , and go down in the world , if Christ may increase , Joh. 3.30 . and God may be honoured , do you rejoyce . How should we carry it , like Persons indeed dedicated to God , if we were thus zealous for Gods glory ; 't is not enough to talk of this , or to do something in a slighty , careless , perfunctory manner , in order to it ; but we must study , plot , contrive , act to our utmost , devote our selves to the glory of God .

More particularly , I will leave two things with you :

1. Let your deportment and conversation be such , that God may be glorified . Let your light so shine before men , Matth. 5.16 . that they may see your good works , and glorifie your Father which is in Heaven : ( so Christ exhorts you . ) The matter of our lives should be such , or our lives ( materially considered ) should be such , as that glory to God might result from them . This glory of God , lies in the displaying and manifesting of his glorious Attributes and excellencies , to and before the world : ( I speak of Gods manifestative glory , ) Joh. 17.4 . compar . with verse 6. Numb. 14.21 . Levit. 10.3 . Psal. 72.19 . You that profess your selves a dedicated people , do you so live , that you may display and manifest Gods infinite perfections , that you may make them visible and conspicuous , to the world : live out the holiness , wisdom , mercy , goodness of God ; that those that see your conversations , may see much of God in them : The Apostle speaks of holding forth the word of life , Phil. 2.16 . There is an holding forth of the God of life , as well as of the word of life . And the Saints are said to be a chosen generation , a royal Priesthood , a peculiar people , that they should [ shew forth ] the vertues of him , who hath called them out of darkness into his marvellous light , 1 Pet. 2.9 . Dedicated persons must shew forth the excellencies of the blessed God , in their deportment : 't is not enough for them , in their own thoughts , to acknowledge and admire them , but they must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shew them forth to others . O let us often put this enquiry to our selves , Do we so live , as that the Attributes of God are made visible and conspicuous in our conversations ?

2. Let the glory of God be your supream and main end , both in the whole life , and also in particular actions .

1. As to the whole life ; take it in the lump and mass , this should be every mans end in life , to exalt God . O Lord thou art my God , I will exalt thee , Isa. 25.1 . We live , but what is the end which we propound to our selves in living ? Many carry it , as though they propounded no end at all to themselves ; they come into the world , and know not wherefore , and then go out of the world , they know not whither . O that any should be so brutish ! what a sad thing is it , when there shall be an end to terminate life , that there is no end , to raise and elevate life ! The most have an end , but 't is not this end : That which they aim at , is to get wealth , to be great in the world , to please the flesh , to pamper the sensual part , to make provision for posterity , &c. But as to the glorifying of their Creator and Maker , that they never intend . This is sad ; are these ends fit for a man ? Much more , are they fit for a Christian ? O that mens profession should be so high , and their ends so low ! Let it be otherwise with you ; let the end of your life be Gods glory : An end makes the man , this end makes the Saint . Here lies the excellency of a man above a beast , he propounds an end to himself , and acts accordingly . Here lies the excellency of the Saint above a man , his end is the glorifying of God ; this is a blessed end indeed ; let it be yours . If you live , live to God , Rom 14.7 . if you dye , dye to God , in both eye God as your principal end : The person and the life , are to be judged by the end ; when the glory of God is the end , then person and life are truly excellent . God judges not of men by particular acts , but by their fixed and ultimate end . O as life is derived from God , let it be devoted to God : As his mercy is the spring of life ; let his glory be the end of life . What unspeakable comfort and holy confidence will this give you , when you come to die , if you be sincere in this . At the ending of life , 't is the end of life that is sweet . 'T was so to Christ , I have glorified thee on the earth , &c. And now , O Father , glorifie thou me , &c. Joh. 17.4 , 5. To Paul , To me to live is Christ , and to die is gain , Phil. 1.21 . * * Hic nobis proponitur , quis sit praestantissimus vitae scopus . Scotan . Omnes vitae meae actiones ac perpessiones ad Christi gloriam tendunt , & directae sunt . Piscat . Vitam meam Christo & Evangelio consecravi . Esthius . The words are variously interpreted , but the most of Interpreters put this sense upon them ; Paul liv'd Christ , Christ was the matter and the end of his life ; and upon this , death was gain to him . If you would be holy in life , happy in death , aim at nothing in your general course , short of Gods glory .

2. Let this be your end in particular actions : these are of several kinds , some are Natural , some Moral , some Spiritual ; and the particular acts under these are innumerable ; well , let all be referred to the glory of God ; whatever you do , whether you eat , or drink , or trade , or converse , or pray or hear , in every action intend and aim at this . It cannot be imagined , that a man in every individual act , should formally and * * Non oportet ut semper aliquis cogitet de ultimo fine , quandecunque aliquid appetit vel operatur : sed virtus primae intentionis , quae est respectu ultimi finis manet in quolibet appetitu cujuscunque rei , etiamsi de ultimo fine actu nen cogitetur , sicut non oportet , quòd qui vadit per viam , in quolibet passu cogitet de fine . Aquin. 1.2 . Qu. 1. Art. 6. explicitly intend Gods glory ; but this is the bent of the heart , and a gracious person charges this upon himself , ( as far as 't is possible , ) explicitly to eye it ; and where he doth not come up to this , yet his main tendency is that way . As the Traveller doth not think of the place whither he is going , every step of his way , but there 's his aim , and therefore he keeps on in his way , and often he revives upon his thoughts , whither he is going : Thus 't is here , in a believers eyeing of the glory of God , Duobus modis referri aliquid ad Dei gloriam dicitur ; jam formalitèr & explicitè , &c. Vossius , Thes. Theolog. de Virt. Gentil . Th. 2 p. 559. as his end in all his actions . Let this be done by you ; In every thing that God doth , his glory is his end : In Creation , in Providential Acts , in special Acts of Grace , still his glory is his end : I have created him for my glory , Isa. 43.7 . I wrought for my names sake , Ezek. 20.9 . To the praise of the glory of his grace , ( or glorious grace , ) Eph. 1.6 . Should not we imitate God in this , in every thing we do , to make his glory to be our end also ? Take heed of other ends , especially in religious acts : we are too apt to give way to bad ends , in the best actions : How often do we make God the object of worship , when Self is the end of it ? What horrid hypocrisie is this ! how is God provoked by it ! Sincerity and hypocrisie are best discovered by a mans ends in what he doth : An Hypocrite may do much , but he can never sincerely aim at Gods honour . And all that he doth , is all spoiled , because his end is naught . As in the case of Jehu , he did that which was according to the will of God , Quicquid boni fit ab homine , & non propter hoc fit , propter quod fieri debere vera sapientia praecipit , etsi officio videatur bonum , ipso non recto fine peccatum est . Aug. contra Julian . l. 4. c. 4. but self was his end , he aimed at his own applause , ( Come see my zeal for the Lord of Hosts , 2 Kings 10.16 . ) And therefore all that he did was evil in the sight of God ; he counted it but murder , Hos. 1.4 . O how many mens preaching , praying , &c. is turned into sin , because self is that , which they aim at in all . 'T is the end that specifies the action , and gives a goodness and rectitude to it , ( according to the known maxim in Philosophy : ) A good end will not make a bad action good , but a bad end will make a good action bad . 'T is one thing to do what is good , and another thing to do it well ; 't is never well done , but when grace is the principle , the word the rule , and the glory of God the end . God stands much upon this , he will be honoured as mens end : He being the first cause , he must be and will be , the last end , Rom. 11.36 . O 't is one of the greatest pieces of idolatry , to make self ones end . And therefore be very careful here , that in all you eye Gods glory as your last end : do that which may be seen , ( Matth. 5.16 . ) but take heed of doing any thing to be seen , Matth. 6.5 . In the whole course of life , in every action , say ( with the holy Father ) Propter te Domine , Propter te Domine . I live , 't is for thee , this and that I do , 't is for thee : As far as I can possibly go , in all things , 't is thy glory that I aim at . Thus let every one devote himself to Gods glory : Nothing short of this will be Personal Dedication . And so I have done with this Use .

CHAP. 5. Directions , shewing in what manner Personal Dedication must be managed .

HAving thus fully urg'd the duty upon you , Vse 4 ( both in the general and also in the several branches of it , ) my next work , is to give you some Directions about it ; and I will here , 1. Shew you , after what manner you are to dedicate your selves to God : 2. What you are to do , in order to the practice of it .

As to the first , I will lay before you a few Directions .

1. Let your Dedication be entire ; ( or ) dedicate your selves entirely to the Lord ; for 't is not sincere , if it be not entire : Many think they dedicate themselves to God , when they do but deceive themselves , because they do not do this entirely . I shall only instance in two Heads , unto which , that ( which I am upon ) doth mainly refer ; and they are Donation and Subjection .

1. There is Donation , the giving of a mans self to God ; this is a main thing in Personal Dedication ; now see that you do this entirely ; that you give whole self to God , without all base reserves : God will have all or nothing : Reservations in this case are very dangerous : You know what befel Ananias and Sapphira upon their reserves , in keeping back part of the price of the land , Acts 5.3 , 4 , 5 , &c. when you pretend to give your selves to God , take heed of keeping back any thing from him ; the life of your souls will be endanger'd by it . The * * Deut. 33.10 . Levit. 4.11 , 12 Levit. 7.32 . & 1 8 , 9. Differentiam Hostiarum & Holocaustorum in Levitico pleniùs discimus : Holocausta sunt , quae super Altare integra concremantur . Victimae & Hostiae , quarum pars offertur Altari , pars sacer dotibus traditur . Hieron . in c. 56. Psaiae . Vid. Gualtperium in Marc. 12.33 . de Holocaustis . burnt-offering was to be offered up wholly ; Head , and Body , and Legs , and Entrals , all were to be burnt on the Altar : ( therefore it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and in this , it differed from the peace-offering and thank-offering , where part was Gods , and part the Priests , and part the offerers . We must be as the burnt-offering , all without us , within us , all that we are , or have , must be dedicated to God ; nothing must be kept for our selves , ( but only in subordination to God : ) The Apostle ( in that Scripture so often cited ) bids us , to present our selves a living sacrifice : Now ( as Grotius observes ) this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the general word ( sacrifice ) per excellentiam dicitur de Holocausto : ( so 't is often taken : ) so that we must not only offer up our selves to God , but we must offer our selves as an Holocaust : And this is that which I am driving at ; our giving of our selves to God must be entire . As for example ; we are made up of body and spirit , both are Gods , and both must be given to him , 1 Cor. 6.20 . We have an heart , that must be given too ; that God in special calls for , Prov. 23.26 . My son , give me thy * * My God , what is a Heart , That thou shouldst it so eye and woo , &c. Herb. Poem . p. 54. Heart : All we give is nothing without this ; God values not your estates , your external services , if you withhold your heart from him ; where 's your love to God , if you do not give him the heart ? As Dalilah said to her Husband ; Judg. 16.15 . How canst thou say , I love thee , when thine heart is not with me ? Ah , and God will have the whole heart too : He loves a broken heart , but not a divided heart : 'T is said of Josiah , He turned to the Lord with all his heart , and with all his soul , 2 Kings 23.25 . O if you dedicate your selves to God , let him have all the heart and all the soul : The heart is the seat of the affections ; to give the heart , and all the heart to God , it is , to let all the affections in their greatest fervour run out after him : How doth the Creature please God , when his love , delight , joy , desire , fear , are principally placed upon himself : Again , you have parts , gifts , abilities , interests , estates , give all to God . He gives to you , that you may give to him ; whatever gifts or endowments you have , you had them from God , let them be imployed for God : May be you are men of interest , O that you would improve it for God ; or you have full estates , honour God with your substance ; you shall not lose by it , So shall thy barns be filled with plenty , and thy presses shall burst out with new wine , Prov. 3.9 , 10. you have them for this end ; God doth not give men riches , that they may spend and gratifie their lusts , that they may live high , wear rich apparel , build magnificent Houses ; but that they may do good , and serve and honour the Donor with all they have . Give back your estates to God ; that is , resign them up to his will ; imploy them in his service , improve them for his glory , be ready to part with them for his sake : O , that where God hath given these things , he would also give an heart , thus to return them to himself . I beseech you consider what you have , within , without , and let God have it all : This is to be entire in your giving , and so consequently in your Dedication . In the Covenant of Grace , God intirely gives himself and his All to us , in our Dedication we must do the same to him ; as upon that I can say , Deus meus & omnia , God is mine , and so all is mine ; so upon this I must say , Ego fuus & omnia , I am bis , and all that I have is His.

2. Secondly , There is subjection ; in reference to this , your dedication must be entire : According to the entireness of a mans subjection , so is the entireness of his dedication ; the entireness of the former , lies in the universality of obedience to the whole will of God ; when the heart is brought obedientially to close with every command of the word , then its subjection is entire and full . Thus then you must dedicate your selves , be willing to live in an universal subjection to Gods will : As there must be no reserves in giving , so there must be no reserves or partiality in doing : Give all and do all , then the dedication is right and genuine . This is ( in the phrase of the Apostle , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to fulfil obedience , 2 Cor. 10.6 . to * * Vajemalle Achari . Perfecit post me : Vers . Syriaca . fulfil after God , ( so 't is in the Original , ) ( 't is spoken of Caleb , ) Numb. 14.24 . to be compleat in all the will of God , Col. 4.12 . to be righteous in all the commandments of God , ( as 't is said of Zechary and Elizabeth , ) Luke 1.6 . O let it be thus with you ; whoever thou art , that professest thy self to be a Christian , and that thou hast dedicated thy self to God , look to the extent of thy obedience , that it be adequate and commensurate to the whole will of God : where the heart is sincere , it will be thus ; as lines that are streight , put them together , they will all along be contiguous ; so where the heart is right , it suits and joyns with the whole law , when you bring it thereunto . Davids sincerity lay in this ; 't was a very high character that God gave of him , when he stiled him , A man after his own heart : now what was this grounded upon ? upon his integrity in his obedience : Acts 13.22 . A man after my own heart , which shall fulfil all my will . He that is for a full compliance with Gods will , he 's just such a person as God desires , he hits exactly with his heart . O sirs , that you would come up to this ; be not partial in your obedience , that 's to be as a cake bak'd on one-side : Ephraims partiality is set forth by that allusion , Hos. 7.8 . Let me assure you , where your obedience is partial , your dedication is but hypocritical . Many go very far , they do much , and they seem to come very near the matter , and yet they fall short , Mr. Vines upon Numb. 14.24 . because here they are defective . There 's a great difference betwixt obeying in part , and being partial in obedience : The first is from the imperfection of the state , the other is from the hypocrisie of the heart : He that obeys in part , would do more , and is troubled that he doth no more : he that is partial in obedience , thinks he doth enough , and if he should do more he would do too much : The best of Saints obey but in part , but 't is your insincere professors that are partial in their obedience . Take heed of this I beseech you : do not pick and chuse , to keep one command , and to break another , but carry an equal respect to all , then you shall not be ashamed : Psal. 119.6 . Then shall I not be ashamed , when I have respect to all thy Commandments .

But that I may be more particular in this Head , let me say two things to you , ( and I pray that God will make them effectual : ) Cherish no sin , Baulk no duty ; Do nothing , ( I mean , willingly , allowedly , designedly , ) that God forbids . Do every thing ( to the utmost of your strength ) that God enjoyns .

1. Let no sin be cherished by you , 2 Tim. 2.19 . Let every one that nameth the name of Christ , depart from iniquity : The indefinite is equipollent to the universal ; he that names the name of Christ , and says , he hath dedicated himself to Christ , he must not allow himself in any one sin , he must depart from all iniquity . The word is full of prohibitions against every sin , and of commands , to part with every sin ; ( but I need not quote them in so known a thing : ) O if you would indeed dedicate your selves , mortifie every corruption , put away every sin , let not one Agag live , not one Dalilah or Herodias lie in your bosoms ; especially let the right eye be pulled out , and the right hand be cut off ; Matth. 5 29. the Delictum dilectum , ( as Aug. calls it , ) let that go . Thou hast not given thy self to God , so long as thou hast a Peccatum in deliciis , entertained and cherished by thee . O what subtile insinuations , and pleadings are there in our hearts for sin , pray answer them with abhorrence and detestation . Their great plea is the smalness of the sin ; Gen. 19 20. they say , as Lot of Zoar , Is it not a little one ? O beloved , do not hearken to your naughty hearts ; can any sin be little , that is the violation of an holy Law , and committed against a great God ? Though it be but petty Treason , will you make nothing of it ? will not little sins leave much guilt , and so do you much mischief ? Many little sums make the account swell to a great sum ; little sands make the great mountains ; and little drops make the great Ocean . Do not little sins make way for great sins ? Si curare parva negligimus , insensibiliter seducti , audenter etiam major a perpetramur . Gregor. Mor. l. 10. c. 14. He that allows himself in a little sin , will not long stay there ; he 'l go on to greater sins . If the little Thief get into the house , the great ones will not be out long . Little sippings end in drunkenness , ( if they be often reiterated ) as well as full draughts : the cloud that is very small at the first , in a little time over-spreads the whole Heaven . The * * See Dr. Taylor of Repent . p. 127. less the sin , the higher the contempt , for this shews , that the soul can break with God , for a very trifle : O do not stand mincing of the matter , if it be a sin , have nothing to do with it .

2. Let no duty be baulked : To do all that God commands , and therefore because God commands it , this is a most certain evidence of a gracious heart . And shall it be so with you ? O the time is hastening , when one good evidence of sincerity , will be more to you , than all your Writings , Deeds , Evidences for your worldly possessions : you cannot have a better than this , to conform to the whole will of God , in doing all that he requires ; and therefore labour after it . Saul did something , but he did not all that was commanded , and that lost him his Kingdom . How many lose Heaven by their being partial in the law of God : As for duties that are easie and safe , they can submit to them , but as to those , that have much of difficulty and danger in them , here they shrink , and beg Gods excuse : As you love your souls , take heed of this ; let the duty be never so painful , let flesh and blood never so much oppose it , be it never so contrary to your carnal interests and inclinations , doth it expose you to never so many hazards , losses , crosses in the world , yet if it hath Gods stamp and impress upon it , yield obedience to it : O this is dedication indeed ! Suppose it should be the offering up of an only son , suppose it should be pray and die , or own a reproached , scorned , persecuted Christ , or taking up the cross of Christ , and forsaking all for him ; I say , suppose it should be this or that , will you say , Lord , let it be what it will , I will do it , ( according to my strength . ) this is to be a Christian . O consider , there 's the same authority for all duties , that God who enjoyns the one , enjoyns the other also : There is such a connexion betwixt them , that if you leave out one , you leave out all ; * * He that customarily , &c. breaks any one Commandment , ventures to violate that Authority , which by one and the same ordination , made the whole Law equally binding , and by consequence is habitually , and in praeparatione Animi , a transgress●r of the whole Law . Reyn. Life of Christ . p. 507. one allowed omission or commission is a violation of the whole law ; so you have it expresly , Jam. 2.10 , 11. 'T is a good speech of * * De Provid . L. 3. Salvian , Non est justa causatio cur praeferantur aliqua , ubi facienda sunt omnia ; There can be no just reason , of preferring some duties before others , when all is to be done : And again , Quando servus ex Domini sui jussis ea facit tantummodo quae velit , jam non Dominicam implet voluntatem , sed suam ; When the servant picks and chuses , in his masters commands , and only doth what he himself hath a mind to , he doth not do his masters will , but his own . Many such considerations might be alledged , but I must contract ; O fulfil after God ; let the duty be what it will , 't is good ; the assistance of God shall make it easie , and the recompence of God , shall make it gainful . This is the first thing , your dedication must be entire , and I have shewn , wherein the entireness of it consists .

2. Secondly , Let your dedication be constant and perpetual , ( or ) let it be for constancy and perpetuity . As it must be entire without reserves , so it must be constant , ( or for constancy ) without limitation of time . This is further requisite to the truth and reality of Personal Dedication ; * * Perpetua ac solida sunt , quae vera sunt , simulata non perseverant . Ambros . Officior . l. 2. c. 22. what is true is lasting , what is feigned is not so : Paint soon washes off , but the colour that is natural abides , and is permanent . 'T is perseverance and constancy , which makes the difference betwixt professor and professor ; and so betwixt Dedication and Dedication . Do you desire to dedicate your selves to the blessed God , and to do this to purpose ? Then do it for for ever ; let it be , for all the days of your life , ( Luke 1.75 . ) Thus David did , Psal. 119.112 . I have enclined mine heart to perform thy statutes alway even unto the end . And ( verse 117. ) I will have respect unto thy statutes continually . O blessed David ! not so much because a King , as because a sincere self-dedicating Saint .

I shall not need to speak much to this , by way of enforcement ; do but look into the nature of the act , and into the several parts of this dedication , and they all call for this perpetuity : You do therein give your selves to God ; and will you give and take away again ? We do not like that in our petty gifts , will God like it ? In dedication you make over your selves , as a free gift , and that without all power of revocation : men sometimes give an estate , but they reserve a power of revocation ; and therefore they may alter , null , withdraw their gift , as they see good : But 't is not so in the creatures giving himself to God , for this he doth irrevocably , irreversibly : If you will dedicate your selves , you must thus do ; give your love , fear , service , obedience to God for ever ; and if so , then you must be constant . In dedication , you bind your selves to God , to be his ; for how long ? for for ever . 'T is not here , as 't is in the case of a Servant , or an Apprentice , who bind themselves to their masters for such a term of years , and when they are expired , then they are free from their obligation , and are at their own dispose again ; I say 't is not so here ; but 't is , as in the conjugal bond 'twixt husband and wife , where the parties enter into a mutual obligation , to bind so long as life shall last . In dedicating your selves to the Lord , you enter into an everlasting obligation to him , to be his , world without end : As it was with the servant that was bored , Exod. 21.5 , 6. If the servant shall plainly say , I love my master , my wife , and my children , I will not go out free : Then his master shall bring him unto the Judges , &c. and his master shall bore his ear through with an Aull , and he shall serve him for ever : So here , O ( saith the self-dedicating Christian , ) I love God , I like his ways , I owe him all my service , I will not go from him , I will serve him whilst I live ; and therefore I here dedicate & bind my self to him to make this good ; can he now afterwards recede from this , & leave God , when he hath entred into such an eternal obligation ? I might also speak to the other branches of self-dedication ; as the fixedness of the resolution , Alienation for Gods Use , Devotedness to his glory , they all include and connote stability , constancy , perpetuity ; so that without this , there can be no dedication . Oh , if you would do this throughly , you must be Gods for ever . There must be no conditions , no Ifs and Ands in the matter , your dedication must be absolute ; and there must be no changings or alterations or withdrawings in the matter , your dedication must be permanent and everlasting .

3. Thirdly , Let it be free , voluntary , spontaneous : Do it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not by constraint , but willingly , ( as the Apostle exhorts Elders , with respect to the feeding of the flock of God , 1 Pet. 5.2 . ) Self-dedication must not be a thing extorted from you , but it must be the matter of your choice : Psal. 119.30 . I have chosen the way of truth . He that offered a burnt sacrifice , he was to offer it of his own voluntary will , ( as 't is expressed , Exod. 1.3 . ) And indeed in all offerings God stood upon this willingness , Exod. 25.2 . Of every man that giveth it willingly with his heart , ye shall take my offering : 'T was the great commendation of the Fathers and Princes of the Tribes of Israel , &c. they offered willingly , 1 Chron. 29.6 . And 't is recorded to the honour of Amasiah , He willingly offered himself unto the Lord , 2 Chron. 17.16 . Dedication-work is offering-work ; God expects , that you should freely , willingly , chearfully offer up your selves to him . O be a willing people in the day of Gods power , Psal. 110.3 . Dedicating persons , they are to be Amminadib , a willing people , * * The chariots of my willing people ; In the Hebr. Ammi-Nadib , that is my voluntary , free people . The Greek putteth both words in one ; make it a proper Name ; The Chariots of Aminadab ; it rather denoteth the people of Christ , which are voluntiers in the , &c. Ainsw . in Cant. 6.12 . Cant. 6.12 . I say , be you such ; let your dedication come off freely and readily : you have no reason to stick at this : 'T is never well with you , till this be done ; you never so much consult your own interest , or advance your own good , as when you dedicate your selves to God . Are sinners so willing to resign up themselves to sin and Satan , will not you be willing , to resign up your selves to God ? 'T is true , you give away your selves in this act ; but 't is to God ; can self be better given than to him ? Do you do more to God , than what he doth to you ? Are you not better in his hands , than in your own ? Is this any thing more , than the paying of a debt , and will you not willingly pay your debts ? 'T is true , in this you surrender up your selves , but 't is to the will of God ; and is not this such an excellent will , that you may thus do , with the greatest readiness ? What is Gods will , but a draught or copy of his own holiness ? ( which is his glory , ) What do you do in this , but take the right way , to live as God lives , and so ( according to your measure , ) to partake of his glorious excellencies ? And so I might go on to the rest ; you have the highest attractives , the most alluring arguments that are imaginable , to draw you to this dedication ; O therefore with all alacrity and readiness , come up to it . Do not do it , because you must do it , but because you will do it : Devote your selves to God , as the wife devotes her self to the person , whom she dearly loves , in relation to whom , she places all her felicity .

4. Fourthly , Be speedy in your dedication ; do not delay or procrastinate , but fall upon the work presently : 'T is the subtilty of Satan , to make men to delay a duty , when they cannot deny it : Though there be but few that do actually dedicate themselves to God , yet bring me a man , who hath any thing to say against it ; the thing is so evident , that surely none dare deny the excellency , the reasonableness of it , and their obligation to it ; but yet they put it off from time to time ; they are convinced it must be done , and ought to be done ; but there 's time enough for the doing of it . O ( my brethren ) take heed of this . Pray answer me , will you dedicate your selves to God , or not ? I must have your answer , will you dedicate your selves to God , or not ? We will , ( I encourage my self to take that for your answer ; ) then I go on ; when will you do this ? When shall resolution be put into practice ? do you say , to morrow , the next week , the next year you 'l do it ; then your answer , as to the main question signifies nothing : He that says , he will dedicate himself to God , but not yet , doth in effect say , he will never do it : delays in this case are little better than absolute denials : Gods delays to us , are not denials , but ours to him , are so : O delay no longer ; you say , to morrow , Quamdiu cras . quamdiu cras ? quare non modd , quare non hâc horâ finis turpitudinis meae . Aug. Conf. l. 8. c. 12. hereafter , why not now ? why not to day ? why not presently ? Have you not put off God , and made him wait too long already ? Do not delays make the dedication to be more difficult ? * * Poenitenti veniam spospondit , sed vivendi in crastinum non spospondit . Id. Are you sure of to morrow ? can you assure your selves , of the gales of Grace to blow to morrow ? O let it be to day , while it is called to day , Heb. 3.13 . Now is the accepted time , now is the day of salvation , 2 Cor. 6.2 . David made haste and delayed not , Psal. 119.60 . Possibly , some in the reading of these Papers , may resolve to dedicate themselves , let such fall upon the duty presently ; 't is good striking whilst the Iron is hot : 't is good to hoist up the sails whilst the wind serves : Ego à multis annis crastinum non novi . 'T was a good speech of one , As to matters of duty , for many years he had known no to morrow ; ( meaning , he always presently set upon duty ; ) let it be so with you as to dedication : Seneca speaks of some , Malè vivunt , qui semper vivere incipiunt . Senec. who are always beginning to live , these he says , live ill ; so there are some , who are always beginning to dedicate themselves , To day they say , it shall be done to morrow , Caveamus hunc scopulum differre . Quot hominum millia vel hanc unam ob causam malè finierunt , quia distulerunt , minimè differrenda . Quid crastinum saluti tuae destinas ? Crastinus dies tuus non est : Hodiernus est . Hodiè quaeso , hûc horâ , jam age quod agendum est : Gras aut perendie ubi tu eris ? and then they put it off to another morrow , and so the conviction is smothered , and the work is not done . O what you find in your hearts to do , do it speedily , without all further delays or procrastination . Thus I have directed you as to the manner , how you are to dedicate your selves to God ; you must be entire in your Dedication , without all reserves ; constant in your Dedication , without all limitation as to time ; free and willing in your Dedication , without constraint and backwardness ; and speedy and present in your Dedication , without all delays .

CHAP. 6. Helps to further Personal Dedication .

THe second thing , in which I propounded to give you some direction , was to shew you , what are those means or helps , which are proper for the furtherance of this self-dedication . O that some soul might be brought to an earnest desire of some faithful advice about this : that some poor Creature might say ; well , I see what my duty is , I am convinced by what hath been said , that I am bound to dedicate , and thus to dedicate my self to God : But what shall I do , in order to the bringing of my heart , to the real performance of it ? In hopes that some may herein desire satisfaction , I will lay down a few directions . And because I intend to be very short upon this Head , I will only name three great helps towards it .

1. The first is consideration : the first step to sincere dedication is serious consideration ; the reason , why so few come up to this , is the want of serious weighing and considering of things ; 't is inconsideracy that keeps the most in their non-dedicated estate ; if men would but bethink themselves ( as 't is 1 Kings 8.47 . ) and dwell upon things in their most fixed and retired thoughts , surely they would close with God , and give up themselves to him : This is the foundation upon which all is built ? 'T was the Prodigals consideration , that brought him home to his father : Luke 15.17 . when he came to himself , he said , How many hired , &c. first he came to himself , ( and seriously considered what his state was , and how it might be bettered , ) and then , he came to his father . Parallel to this , is that Hos. 2.7 . She shall follow after her lovers , and shall not overtake them , &c. then shall she say , I will go and return to my first Husband , for then was it better with me than now . Here is Penitential resolution grounded upon serious consideration . So David , Psal. 119.59 . I thought on my ways and turned my feet to thy testimonies . O what a powerful influence hath this upon an holy course , and indeed upon all the duties of Religion ! And therefore this I would urge upon you , in order to Personal Dedication : Do but consider , what God is , what a right he hath to you , how you cannot be happy but in him , what an excellency there is in his ways , what a great nothing the world is in comparison of him , how sin debases you , whilst holiness is your advancement , how necessary self-dedication is to the future glory . Were these and other things duly weighed , certainly you would not withhold your selves from God , or stand off from him a moment longer : Do but fix your thoughts upon what hath been laid down , to press the duty upon you , and ( by Gods blessing , ) I trust something will be done in this great work . Some sudden and transient thoughts will be ineffective , the bare reading of what I have wrote , will signifie but little ; but if the Lord will give you an heart to dwell upon things , and to be seriously considerative , then there will be some good success .

2. Secondly , Another great help is self-denial : This , this , is the main : self-denial must go before self-dedication ; self must be deny'd , before self will be dedicated : O how readily , how easily doth self-dedication go on , upon self-denial : 'T is this self that keeps us from God , and sets us against God ; till that be dethroned , God will never be exalted . Self-dedication , as it furthers self-denial , so 't is furthered by it . Our Saviour tells us , if any man will come after him , he must deny himself , Luke 9.23 . this is , not only the condition of the person , ( or laid upon the person that comes to Christ , ) but 't is the condition of the act , or that which is requisite to the act of coming to Christ ; for without self-denial no man will come to Christ . And so 't is in the dedicating of our selves to God : As any man desires to do this , first he must deny himself ; and this is that which makes self-dedication so difficult ; it depends upon that , which is one of the hardest duties in the Gospel ; he that can deny self , can do any thing .

Now there is a double self , which must be deny'd , in order to Personal Dedication ; that which we call sinful self , and that which we call worldly self , ( I make use of it as a common distinction , but I know 't is not a good and accurate one , for worldly self is sinful self , and so the membra dividentia are not opposita . )

1. Sinful self must be denied : Till the heart be disengaged and disintangled from sin , and freed from the love and dominion of sin , a man will never give himself to God ; so long as there is any one lust predominant , ( let it be what it will , ) there will be a keeping off from God : Never did any dedicate himself to God , but first sin was subdued in him : after this is once done , self-dedication follows in course . Therefore begin with the heart , see that the power of sin be broken there ; as the Priests in the cleansing of the Temple , 2 Chron 29.16 . they first began with the inner part of it , and fetch'd out all the uncleanness that was there : So do you , if you would be the Lords , by donation and resignation of your selves , look into the heart , purge out that sin that is there , get every corruption mastered , put it away with detestation , and then you are in your way : A man shall find , if at any time he doth but think of dedicating himself to God , if there be any one sin reigning in him , this will make him hang off from God , and it will smother all inclinations in him to that which I am upon . O therefore down with sinful self ; as sin goes down , God goes up in the soul .

2. Farther , worldly self must be denied : for the carnal worldly part in the sinner , always sets it self against God : O what suggestions , reasonings , solicitations , doth this follow him with , to keep him off from God! Till a man therefore be crucified to the world , Gal. 6.14 . and that earthly part , that is in him be removed , there 's nothing to be done . The young man in the Gospel , did seem to bid fair for this dedication , but his heart being unmortified to the world , that spoil'd all : Luke 18.22 , 23. God and the world cannot have the heart at the same time ; the heart cannot be given to God , if the world hath the prepossession of it . O begin your work at the right end , take a right method , that you may make something of it . Would you set upon dedication-work ? begin with crucifixion-work ; Gal. 5.24 . let those earthly affections that are in you be crucified , get the Moon under your feet ; Rev. 12.1 . be dead to present things ; Col. 3.3 . look upon all here below , Philip. 3.8 . as dross and dung ; pull the world off from the throne ; do this first , and then you will certainly surrender up your selves to God . This is the second means : I am the shorter in it , because you have so many helps elsewhere about it .

3. The third is Prayer : In consideration you plead with your selves , in Prayer you plead with God ; the former will not avail without the latter : A man may think and think to eternity , and yet be but where he was , if God by his mighty power doth not do the work : Self-dedication is our act , but 't is done in Gods strength : Isa. 26.12 . Thou hast wrought all our works in us . The desire of it is of God ; the actual performance of it is of God ; He worketh in us both to will and to do of his good pleasure , Philip. 2.13 . As none can come to the Son , unless the Father draw him , ( Joh. 6.44 . ) so none can dedicate himself to the Father , without the efficacious , Almighty drawings and workings of the Spirit . First the heart is framed to this by divine grace , and then the person gives himself to God . The giving , self surrendring , resolving , separating , covenanting , God-glorifying part of dedication , are each of them , all of them of God ; all brought about by a supernatural power : Reason may suggest much to further this , but it will never produce it in the soul : O therefore pray , call in Gods help , set your selves to beg this frame , and you shall prevail . The work is as good as done , when your hearts in prayer are drawn out after it . Go often to the throne of Grace , and plead thus with the God of all Grace : Blessed Lord , I would fain dedicate my self to thee , the desire of my soul is , that I may live and act that , of which here I have read so much ; I have been my own too long , now I would be thine , entirely thine , everlastingly thine ; but I 'm a poor weak creature , and not only unable to come up to this , but naturally I 'm averse to it ; O do thou help me , do thine own work in me ; give to me , that I may give my self to thee : draw me , and I will run : O illuminate my understanding , bow my will , rectifie my affections , work me up to self-denial , set in with consideration , and fully convince me : O for Christs sake do not leave me in my natural non-dedicated condition ; encline mine heart to an universal subjection to thee : Do that in me and for me , which all creatures in Heaven and Earth cannot do : Let my condition in the world be what thou pleasest , but ( Lord ) let me be in the number of those few , who do sincerely devote themselves to thee : O glorifie the riches of thy grace towards me , and let the day of thy power arise upon my soul : and in spight of all opposition , do thy work in me , that Personal Dedication may end in eternal glorification . Thus Pray and God will hear .

CHAP. 7. Some things in special urged upon the people of God , in reference to their Dedication .

HItherto I have been speaking to men , as they lie in the general lump or mass ; I will now direct my discourse to the people of God , whom he hath singled and called out of this mass ; I will leave a few things with them , and so close up this first Head of Personal Dedication .

You therefore that are Saints , to be sure you have done that , which I have been pressing upon others ; for you are Saints , which you could not be without Personal Dedication , ( this being the very forma constituens , or that which makes you to be so : ) 'T is observable how Gods people are described , and set forth in Scripture , by those things which imply and connote Dedication : The Temple was dedicated , the Saints are the Temple of God , 1 Cor. 3.17 . 2 Cor. 6.16 . The first fruits were dedicated , the Saints are first fruits , Jam. 1.18 . Revel. 14.4 . The Priests were dedicated , the Saints ( in a spiritual sense ) are such , 1 Pet. 2.5 . Rev. 1.6 . It being thus with you , that you are dedicated persons , let me commend the ensuing particulars to you .

1. First , I would have you , often to revive upon your thoughts your holy and solemn Dedication : 'T is easier to think of it , than to do it ; and it would be of great use , and much to the advantage of the people of God , if they would often think of this : How would this further Humiliation , when they come short in their duty ! How would this excite and quicken them to every thing that is good , be it never so hard and difficult ! How would this engage them to universal holiness , this being nothing , but what is in the compass and tenor of their dedication ! How would this fortifie against all the arguings , reasonings , solicitations of the flesh ! and make a person to say to the flesh , O let me alone , I must not hearken to thee , for I have given my self to God . How would this , ( if it was but duly thought of , ) make Christians to be above the world , so as not to be allured by its good , nor affrighted by its evil : How would this ennoble and greaten the spirits of such , did they but consider , who they are by vertue of their Dedication . The Orator tells us , He that knows himself , Qui se novit , primùm aliquid se habere sentiet Divinum , ingenium in se suum sicut simulachrum aliquod Dedicatum , putabit . Tull. de Leg. l. 2. will perceive there is something divine in him ; he will esteem his wit , parts , to be like some Image under a solemn dedication . O if the Saints did but aright know themselves , they would judge of themselves , as having something divine in them , their persons , parts , graces , comforts , their All , being in a manner sacred , because dedicated . O that you that are Saints , would often remember your Dedication : this would produce excellent effects , many more than what I can here mention . 'T is not now to be made , but 't is now to be thought of : Did we but think of our dedication , we should not carry it as we do ; ( I speak it with much confidence . ) How doth the power and obligation of the first dedication insensibly abate in us , because we do so seldom revive it upon our thoughts ?

2. Secondly , Be true to your Dedication : You are true in it , you are not as those , who flatter God with their mouth , and lye unto him with their tongue ; for their heart is not right with him , they are not stedfast in his covenant : ( as 't is Psal. 78.36 , 37. ) This is not a thing , that you speak of , or talk of , or profess to come up to , but you have indeed , heartily , unfeignedly , dedicated your selves to God : O as you are true in it , be true to it ; as you are sincere in your entrance , be so in your performance : Take heed of being false to God and to your Dedication . 'T is recorded of the persons , whom Hezekiah imployed , that they brought in the Offerings , the Tithes , and the Dedicate things faithfully , 2 Chron. 31.12 . I do but allude to it ; you and yours are dedicate things , O deal faithfully with God about them . Wherein ? Answ . Do not go about to rescind or recal your Dedication . Under the Law , things dedicated , or devoted to the Lord , were not to be alienated . 'T is very expresly prohibited , Levit. 27.28.29 . You are so devoted to God , will you go about to null , or alter , or revoke this ? Would you be free again , to prostitute your selves to sin and to the world ? Would you get off from the bonds that you have entred into ? I know you would not . Keep up your Dedication , and walk answerably to it . As the Apostle exhorts the Philippians , Only ( saith he ) let your conversation be as becomes the Gospel , Philip. 1.27 . So let me say to you , O let your conversation be as becomes your Dedication : Let there be a suitableness 'twixt your actings and it ; often put this question to your selves , doth this and that become my dedication ? This is that which I must order my actings by . Let the consideration of this put you upon holiness , both in the negative and also in the positive part thereof . What ? Shall I sin ? I that have given my self to God , shall I sin ? Shall sin be lodg'd in that heart , committed in that life , which I have set apart for God ? Shall I weaken and falsifie my solemn dedication ? O sin thou hast nothing to do with me , I will have nothing to do with thee , for I am wholly the Lords ; I h●ve too often made a breach upon my solemn engagements , and have been too false to my God , but I will be so no more : I will rather break with thee than with God , and therefore let me alone . O that we could vigorously resist sin , and all temptations thereunto , because of our Dedication . Deut. 27.9 , 10. Take heed , and hearken , O Israel , this day thou art become the people of the Lord thy God : Thou shalt therefore obey the voice of the Lord thy God , and do his commandments and his statutes , which I command thee this day . Josh. 24.22 , 23. And Joshua said unto the people , Ye are witnesses against your selves , that ye have chosen the Lord to serve him : And they said , we are witnesses ; now therefore put away , said he , the strange Gods which are amongst you , and encline your heart unto the Lord God of Israel . You read of the sons of Athaliah , that they broke up the house of God , and also all the dedicate things of the house of the Lord , they bestowed upon Baalim , 2 Chron. 24.7 . was not this great wickedness ? What will you do less , if you take your dedicate persons , and imploy them in the service of a base lust ? If you harbour any known sin , you are not true to your Baptismal and Actual dedication . Can that woman be look'd upon as true to her conjugal obligation , that admits of corrivals and competitors with her Husband , and deflowers his bed ? Are you faithful to God , if you love any thing in comparison of him , or in competition to him , and suffer some hellish lust to defile you ? O put away sin , keep close to God , be holy , then you act like your selves : a proud , sensual , worldly , barren , sinful conversation , is very unbecoming such as you are . I have plainly set before you , the things in which your dedication doth consist , will you live up to every one of them ?

Let me add but this further : If you would be true to your dedication , stand to it ; be fixed and stedfast , as to what you have done ; God is firm to you , be you firm to him : Have you not made a good choice ? O stick to it ! Have you not put your selves into good hands , and disposed very well of your selves , in giving them to God ? Can you be better than where you are ? Can you mend your selves by leaving God ? Joh. 6.67 , 68. Will ye also go away ? Lord ( saith Peter ) to whom shall we go ? thou hast the words of eternal life . Have you met with any thing in God , or in his ways , to give you any just occasion of repenting , as to what you have done ? Jer. 2.5 . What iniquity have your Fathers found in me , that they are gone far from me ? Did you indent with God , for but such a time ? and is that expired , that you will call in your Indentures ? or did you enter upon his ways , as Actors come upon the Stage , to act a part for an hour or two , and then all is over ? or did you take him upon trial , as masters do their servants , that in case you liked him not , you might put him off again ? Will you turn Apostates ? Having laid your hands upon the Plough , Luke 9.62 . will you look back ? Having begun in the spirit , Galat. 3.3 . will you end in the flesh ? Will you draw back from God , to the perdition of your precious souls ? Hebr. 10.39 . I trust you will not . 'T is observed , both by Papists and Turks also , ( for the latter have their religious Orders as well as the former , ) that persons who have once entred themselves into such Orders , ( and so dedicated themselves to God , ) if they leave these , they never prosper . O Christians , have you dedicated your selves , in a regular , scriptural way ? If you relinquish your dedication , do you think to prosper ? Farewel peace , joy , Heaven , farewel all , when you forsake God , and Apostatize from him .

That you may be thus faithful and constant , and in every thing make good your dedication , be much in begging of God , the special assistance of his grace : Praevenient grace made you true in your dedication , Subsequent grace , must make you true to your dedication . O let none relye upon their own strength ; we may give , resolve , covenant , but if we be left to our selves , we shall soon leave God , and undo ( as much as in us lies ) all that we have done : The heart is deceitful , grace is weak , corruption strong , Voluntate suâ cadit qui cadit , voluntate Dei stat qui stat. Angust . temptations impetuous , you need assisting and stablishing grace very much . David joyned prayer with his resolution : I will keep thy statutes , O forsake me not utterly , Psal. 119.8 . You have given the hands to God in stipulation , lift up the hands to God in supplication , for fidelity , for perseverance . The God of all grace , who hath called us into his eternal glory by Jesus Christ , after that ye have suffered a while , make you perfect , stablish , strengthen , settle you , 1 Pet. 5.10 . Self-dependance doth much endanger self-dedication .

3. Thirdly , Often renew your dedication ; though the first sufficiently obliges you , yet all obligations are little enough , to bind these treacherous hearts of ours : the oftner this is renewed , the greater awe it leaves upon conscience : And though the command of God , and the nature of duty , are highly obligatory , yet fresh and renewed dedications lay a farther , superadded obligation upon the person : O tye the knot as fast as may be ; many knots are not so easily loosened : After repeated , reiterated dedications , you 'l be ashamed to be false to God .

There are some special cases and seasons , wherein 't is good for you to renew your dedication . Do you fall into some great sin ? Recover your selves by speedy repentance , and renew your dedication . These make great wounds and gashes in the soul , get them healed presently : These endanger the very vitals , and strike at the foundation , there 's no dallying in this case . Great breaches must immediately be made up ; great sins make a great breach upon conscience , upon your dedication , and therefore make it up speedily . Doubtless , David that would renew the dedication of his house , after Absaloms sins , would also renew the dedication of his person , after his own gross and scandalous sins . Are you afflicted ? reduced into great straits ? Renew your dedication ; give all again to God at such a time , for then you need him most to give to you . When Jacob was in great straits , and knew not what to do , then he said ; If God will be with me in the way that I go , and will give me bread to eat , and raiment to put on , so that I come again to my Fathers house in peace , then shall the Lord be my God , Gen. 28.20 , 21. O be so wise , as to renew your gift and your bond in a day of trouble , and so ingenious , as to make all good in a day of comfort . Do you receive some eminent mercy from God ? Renew your dedication . Say , Lord thou hast renewed thy mercy , and therefore I here renew my duty ; thou hast given me a very choice and seasonable mercy , here I give thee my self for it . Do you attend upon the Sacrament ? before and at and after that ordinance , solemnly renew your dedication : that 's a duty very proper at this time . Indeed in every prayer , we virtually do this , but in sacramental work , we must do it in a more solemn and explicit manner . Are you cast upon times wherein there is much Apostacy , professors fall off from God , like leaves from the trees in Autumn ? Now renew your dedication , that you may bind your selves the faster to God : now take up new and stronger resolutions for God ; saying , Though all forsake God , you will never forsake him . Other cases and seasons might be mentioned , but I pass them by .

4. Fourthly , Adore and admire the infinite goodness of God : In your giving your selves to God , you do not oblige him , but he obliges you : when you give most , you receive most : first , grace is given to you , and then you are given to God : you could not give , if first you did not receive . O have you devoted your selves to the Lord ? 'T was he that framed your hearts to this , and wrought you up to it : Time was , when you were just as others are , but God , who is rich in mercy , Eph. 2.4 , 7. for his great love wherewith he loved you , ( even when you wholly gave up your selves to sin , ) effectually drew you to himself , That in the ages to come he might shew the exceeding riches of his grace , in his kindness towards you through Christ Jesus . O admire that distinguishing love of God , which hath so freely taken hold of you : And let this heighten your admiration , that the great God is so willing to accept of that poor , pitiful self , which you tender to him ; 't is but the paying of a debt , and yet God accepts of it as a gift . Were you Angels , it would be a condescension in God , to accept of you , but Lord , What is man , Psal. 144.3 . that thou art mindful of him , or the son of man , that thou so regardest him . And that which is highest of all , and which may put the soul into extatick admiration , that for such a poor self given , such a glorious self should be received ; you give your self to God , and in lieu of this , God gives his self to you : O Saints , what have you to do , but to lose your selves in the admiring of God .

5. Fifthly , Further Personal Dedication in others : You have done it your selves , do what in you lies , that others may do so too . Do not you rejoyce in your own act ? Would you have it to do again for millions of worlds ? Where then is your zeal to further it in others , who have not yet dedicated themselves to God ? Do you not pity such in their state , and will you not endeavour to bring them out of it ? Can you be content , to go to Heaven alone ? Shall the Devils factors be more diligent for him , to the ruin of souls , than you for God , to the salvation of souls ? O do not let sinners alone , till you have been instrumental for conversion and Personal Dedication to them . So live , that you may win them to God : So instruct , exhort , perswade , convince , that they may resolve , we also will give up our selves to God , as you have done . Bernard hath an expression ; Major est in amore Dei , qui plures traxerit ad amorem Dei ; He is highest in the love of God , ( you may understand it both of active , and also of passive or objective love , ) who hath drawn most to the love of God . You cannot in an higher way , manifest your love to God , or procure Gods love to you , than by promoting this blessed self-dedication in others . O lay out your selves in order to this ; and let your endeavours extend to all , but especially to your near and dear relations : do not suffer a child , a servant to continue in a state of alienation from God . But this I shall have occasion more to dwell upon , under the next Head of Domestick dedication . Let me conclude this , with the words of that Divine Poet , Mr. Herbert , Pag 96 97. which are very apposite to my purpose .

My God , if writings may Convey a Lordship any way Whither the buyer and the seller please ; Let it not thee displease , If this poor paper do as much as they . On it my Heart doth bleed As many Lines , as there doth need To pass it self and all it hath to thee : To which I do agree , And here present it as my special deed . If that hereafter Pleasure Cavil , and claim her part and measure , As if this passed with a reservation Or some such words in fashion , I here exclude the wrangler from thy treasure . Wherefore I all forego : To one word only I say , No. Where in the deed there was an intimation Of a gift or donation , Lord , let it now by way of purchase go . He that will pass his land , As I have mine , may set his hand And heart unto this deed , when he hath read : And make the purchase spread To both our goods , if he to it will stand . How happy were my part If some kind man would thrust his heart Into these lines : till in Heavens Court of rolls They were by winged souls Entred for both , far above their desert !

6. Sixthly , I have but this farther to say , Let Saints take the comfort of their Dedication . O what a rich mine of heavenly consolation am I fallen upon , if I could but go to the bottom of it ! but that I cannot do . Have you entirely dedicated your selves to God ? Can you go over all the branches of it , and say , you find them all in your selves ? What shall I say , what may I not say , for the comforting of you ? You have Grace , and Grace indeed , for ( as hath been said , ) what is grace , but Personal Dedication . You are sometimes much in the dark about your spiritual state , you know not what to think of your selves , because of the many discouragements , which you meet with , in the power and prevalency of corruption , &c. Can you say this of your selves ? You have entirely , unreservedly , fixedly , heartily devoted and dedicated your selves to God ; if so , you may take the comfort of a saving work in you ; when other evidences are blotted and blurr'd , if this be legible , 't is enough ; this is an abiding discovery of sincerity and the truth of grace . How dear and precious are you in the sight of God! The Lord knoweth who are his , 2 Tim. 2.19 . ( His , as by his own Election , so by their own dedication : ) The Lord knoweth such , not with a bare , simple , intuitive knowledge , but with a knowledge of delight and special approbation ; God hath your heart , and you have his . You say to God , we are thine , ( there 's the sum of duty , ) and God says to you , I am yours , ( there 's the sum of mercy : ) God hath your drop , and you have his Ocean : You think nothing enough for him , he thinks nothing too much for you ; his Self , his Son , his Spirit , his Heaven , his own glory , he gives it all to you . Surely God intends you nothing but good , because he hath so graciously accepted of your offering , ( which is your selves ; ) ( I allude to that of Manoah to his wife , Judg. 13.23 . ) You may take this , and plead it with God upon all occasions : Psal. 119.94 . I am thine , save me . Are you in dangers ? plead from this , for protection : Are you in wants ? plead from this , for provision : Lord , I have given my self to thee , wilt thou not give me food and raiment ? ( I desire no more ; ) Lord , here 's the Covenant on my part , I desire to make it good , here 's the Covenant on thy part , shall not that be made good ? then give me bread , Psal. 111.5 . And so for higher mercies : O it 's a blessed thing , ingerere Deo suam syngrapham , ( as Aug. says his mother Monica used to do , ) to in-mind God , and to argue with him from his Covenant . Are you in straits ? you may plead from this , for direction : But ( alas ) I cannot speak out half of that blessedness , which belongs to you upon this act : Let me conclude with that which is the Zenith of all ; Personal Dedication , shall most certainly end in Eternal Salvation : That self which is here dedicated , shall be hereafter saved : and that which is a poor self here , shall be a glorious self hereafter . If this be not enough for comfort , I know not what is . And so let me end this first part of my Discourse , with that which shall never end .

The End of the First Part.

Domestick Dedication . The Second Part.

CHAP. I. Of Domestick Dedication , in general : Some things premised about it .

I Have , at last , got over the Dedication of the Person ; now the Dedication of the House comes next to be spoken to : ( which I must be the shorter upon , because I have been so long in coming to it : ) This is that , which was chiefly ( nay only ) in my eye , when I first engaged my thoughts in this work : The Text directed me to this , ( for it speaks of House-Dedication only ) and the present posture , business , concern , of you ( the Citizens of London ) directed me to the Text. You are very busie in re-building your Houses , which for some considerable time have lay'n in ashes ; ( and I pray God to prosper and encourage you therein ) : But my heart's desire is also , that you may dedicate , as well as build ; that as your Houses shall be finished for your use and service , they may also be devoted to the use and service of God . I could not , when I have walked in the Streets , ( indeed since the dismal Fire , they may rather be called Roads than Streets ) and saw here and there a few Houses going up , but wish and pray , Oh that these Houses , whenever they are built , whosoevers they are , might be dedicated to God! My thoughts and desires working much this way , I resolved , by God's assistance to do something that might further a thing , so excellent and so desirable ; and thereupon I entred upon this Work , ( though with much discouragement , partly from the sense of my inward unfitness for such an undertaking , and partly from those bodily Infirmities , which a late have been upon me , and have very much indisposed and disabled me for study . )

To come then to that , which was my principal Design , the opening and enforcing of House-Dedication . Much hath been said to further Personal-Dedication , and ( I hope ) I was not out of my way when I was speaking to that ; for in furthering that , I further this ; May I but prevail with Persons , to dedicate themselves , I am sure then , such will not stick to dedicate their Houses to God ; and without the former I despair of the latter ; but where the Dedication of the Person goes before , I do not question , but the dedication of the House will follow after . Oh ( saith Moses ) he is my God , and I will prepare him an Habitation , Exod. 15.2 . This is the language of the Self-dedicating Christian ; God is my God , I have an Interest in Him , I have given up my self to him , and I will also dedicate my Habitation to Him ; my House shall be his , where I dwell God shall dwell : He hath prepared an Habitation for me , and I will prepare mine for Him . ( Note by the way , that I do but allude to the words of Moses , I know they carry another sense )

For this Domestick Dedication , we have here the example of holy David , the man after God's own heart . ( A Psalm and Song at the dedication of the House of David . ) This godly man , could not take up with a convenient House , with all Domestick Accommodations ; but these must pass under a solemn and religious Dedication : Surely , his example calls for every mans imitation : who ever thou art , thou art to write after this copy , to follow this pattern ; may be , thou hast not such an House as David's was ; his was a Palace , thine , but a very poor and mean Cottage ; yet an House it is , let it be dedicated : though thou hast not David's house , if thou hast David's heart , let thy House be what it will , thou wilt do as he did . Hence I make House-Dedication to be a duty lying upon every person , who is the Master and disposer of the House : I do not only commend it , as a thing that is very good , ( which yet men may do , or not do ) or make it to be such a thing , as the Romanists make those to be , which they place under their Consilia Evangelica : but I set it before Masters of Families as a duty , as that which they ought to do , and are bound to do , or else they sin . I would be tender in grounding a positive duty upon a hare example , ( for 't is God's precepts not Humane presidents , that are the foundation upon which Duty is built ) : But when I meet with an example , lying in something that is moral and obligatory to all , there the example and the nature of the thing ( to which the example referrs ) is a sure foundation to build duty upon . That 's the case here ; David's example binds us ( as to House-Dedication ) because the thing in it self is moral , and consists in that which is moral , ( as will appear in the opening of it ; ) and therefore it obliges all — . But over and above this example of David ( if that will not carry it ) we have something that looks like a Precept , Deut. 20.5 . What man is there that hath built a new House , and hath not dedicated it ? let him go and return to his House , lest he die in the battel , and another man dedicate it . You see the Dedication of the House is here enjoined : Now , was this injunction laid only upon such as were going out to war ; were not others concern'd in it , as well as they ? surely they were : Though 't is true , the command comes in upon this particular case , yet 't is very probable , that it was of universal and general extent . All were to dedicate their Houses , but especially ( and without any further delay ) such as were going out to fight ; ( because of the great hazards , that they were to be exposed to : ) It would be no hard thing , from the Jewish Writers , and from latter Expositors , to prove that this Precept was general , and that the Duty in hand was generally practised by the Jews . And if it be further said , that this Dedication ( here spoken of ) was only initiation , or taking possession , ( according to the import of the word in the original ) ( as was shown in the beginning of this discourse ) ; I answer , suppose it to be so , yet this doth not weaken that which I drive at , because this possession was to be taken in a religious manner , ( as all declare who write upon the words ) : it was wont to be done with Solemnity , Feasting , and singing Praise to God , as the Title of the 30th . Psalm sheweth . ( So Ainsw . upon the foremention'd place . ) Now this kind of initiation doth not come short of that religious Dedication , which I am to urge upon you as a duty . If you take the words then , in their due latitude , and join the practice then , with the precept ; they reach to all of us , and show us , how we are to make our entrance upon new habitations . House-Dedication is not only that , which hath been anciently used by good men , nor only that * * Moris erat , ut novis aedificiis extructis , adhiberentur Ceremoniae , ad purgand & sanctificanda loca pro inhabitantium usu . Jun. Imò aedes etiam privatae , si consummatae per Dei gratiam fuerint , salubriter uptantur novis usibus per Hymnos atque preces devotas . Geierus in Dan. 3. in Aphor. ex v. 2. which is very fitting and commendable , but 't is a duty , and all are under the obligation of it . And this will more fully appear from those particular branches of House-Dedication , all of which now under the Gospel , are matter of duty , and obligatory to all Christians .

Before I come to open the Nature of it , 't is necessary ( for the clearing up of my way , and for the obviating of all Cavils ) that I premise a few things .

First , therefore observe , That 't is only the Dedication of private Houses , that I am concerned to speak to : As to the dedicating of Churches , ( the places of publick Worship , ) that is an Argument which doth not properly fall within the compass of the words I am upon : If they had spoken of the dedication of the Temple , then they would have led me , to have said something concerning the dedication of Churches , under the times of the Gospel ; but they only speaking of the dedication of David's House , I may confine my Discourse to the dedication of Private Houses .

Secondly , When I speak of the dedicating and consecrating of the House , you must not understand me , as if I carryed it so high , as to have it wholly impropriated to things of a Spiritual Nature . I would have Prayer , the Worship of God , Religion , minded and advanced in your Houses ; but yet withall , you may eat , drink , trade , buy , sell , transact your Secular Affairs and businesses in them . No man will think me so absurd , as to intend any Temple-Consecration of Houses , when I mention the dedication or consecration of them . 'T is one thing to have the Worship of God in a Place , and another thing to have that place impropriated , and wholly set apart for the Worship of God , so as that things of a worldly nature may not there be managed : 'T is the first thing only that I design .

Thirdly . In the handling of House-dedication , I do not in the least mean such a dedication as is attended with the alienation of the civil property . As the civil use , so the civil property is not struck at by me . Pray , keep your Right and Title to your Houses , and take the comfort of them ; let them be yours still : only let God be acknowledged , served , exalted in them . 'T is true , in some Dedications the Proprietary lost his Right ; after he made them , he had nothing further to do with what he had dedicated , ( for by this act he passed over his Right to God ; ) As in this particular case of Houses , you read Levit. 27.14 . If a man did sanctifie , ( or dedicate by a vow or gift ) his House to be holy to the Lord ; he had then no right to it till he had redeemed it , by paying the price or rate , which the Priest did set upon it , and then it was to be his own again . I do not urge the dedication of your Houses in this sense or notion ; so as that the civil property should be alienated , only let it be improved for God .

Nor , fourthly , Do I put you upon House-dedication , in the setting up of Family-worship , so as to take you off from Publick-worship , and from God's Ordinances in the publick Administration of them . Both have their proper use and worth , and neither of them are to be omitted : God forbid , that the one should jostle out the other . David here dedicates his House to God ; but yet withall , he was for Sanctuary-worship ; and when he was deprived of this , how passionately did he desire it . You may see this in Psal. 63.1 , 2 , 3. ( and in several other places ) , 'T is said , Psal. 87.2 . The Lord loveth the gates of Zion more than all the dwellings of Jacob. In the dwellings of Jacob the worship of God was more confined , it was shut up in his Family ; but in Zion , there the worship of God was more open and publick ; and therefore God loved the gates of Zion more than the dwellings of Jacob : O there are signal and extraordinary Blessings attending Publick Ordinances ; and therefore when the people of God have been deprived of these , it hath been a great affliction to them , ( notwithstanding their Family-enjoyments : ) you read of them that were sorrowful for the solemn Assembly , Zeph. 3.18 . The more there are in the Consort , the sweeter is the Musick ; the Application is obvious . So that , when your Houses are dedicated , ( as to the setting up of Religion in them ) I would not have them to say , to the places of Publick-worship , what once they said to Moses and Aaron , Ye take too much upon you , seeing all the Congregation are Holy ; wherefore then lift you up your selves above the Congregation of the Lord , Numb. 16.3 . So here , I would not have private Houses to say to places ( where the Worship of God is publickly and duely administred ) , We have Prayer as well as you , and the Scriptures read as well as you ; and therefore why do you take so much upon you ? O , though I would be earnest with you for Family-Religion , yet I desire you to keep up high esteems of the Publick-Worship and Ordinances of God .

Fifthly , In the present discourse , I do not only aime at the bare walls , the external structure , the material building , ( as though Dedication-work did only refer to this ) ; but , under the dedicating of the House , I take-in all the Persons there inhabiting , the whole Family , Domestick mercies , Creature-accommodations ; all are to be dedicated to God .

Sixthly , The Persons upon whom the duty is incumbent , are those who stand in the relation and capacity of Superiors , Masters , Parents , Housholders , Governors ( or call them what you please ) : where Power and Authority is , there House-Dedication-work lies . 'T is true , such as are Inferiors , they must dedicate themselves to the Lord ; but as to the dedication of the House , that 's the duty of Superiors . And therefore my business in this discourse is mainly with such .

Seventhly , In speaking to these , I will not so far enlarge , as to set before them all the Relative duties that lie upon them , ( that I leave to those , who have gone thorough the body of Relative duties ) : I will limit my self to those only , which have an immediate reference to the dedication of the House to God .

These things being premised ( for the ends fore mentioned ) I come now to show you , What this House-Dedication is ; A little will be sufficient for the opening of the nature of it , but the applying of it will call for a more full Discourse .

CHAP. II. The Nature of Domestick Dedication opened .

THe great Question to be resolved is this , What is it to dedicate the House ? or , How are men ( now under the Gospel ) to dedicate their Houses ? I will answer this , in a few particulars .

I make this House-dedication to consist in four things :

1. In a religious entrance upon Houses , by solemn Prayer and Praise . 2. In an humble and fiducial commitment of them to God's Protection . 3. In the setting up and promoting of Religion in them . 4. In the devoting and improving of Domestick Mercies , to and for God .

To some possibly , the duty , ( as generally propounded ) may seem novel and strange , and not at all belonging now to Christians under the Gospel : but surely as 't is reduc'd to these Heads , it will appear to be a standing and constant Duty , and that which in all Ages ever hath , and ever will be a duty incumbent upon men . A word , and but a word , to each of these Particulars .

First , To dedicate the House , it is to enter upon it , by solemn Prayer and Praise : I spoke to this in the explication of the words , showing that Dedication is the entring upon a place , or taking possession of it by solemn religious rites or acts ; 't is a Religious entrance upon possession . Now what are these religious rites or acts ? They are , Prayer and Praise . And I call it [ solemn Prayer ] because in House-dedication , there must be something more than usual and ordinary Prayer , ( such as is performed in the Family every day ; ) there must be solemn and extraordinary prayer suited in special to this occasion : But ( I say ) Prayer and Praise are those religious acts , which are to be performed by persons , when they enter into their Houses in order to the dedicating of them to God . That House-dedication was used amongst the Jews , none doth question ; but what their particular * * V. Sed quibus Ceremomis dedioatio illa fuerit peracta , nus . quam traditur Piscator . Tum Homines initiare Domus dicuntur , cum primùm in eis , edere , bibere , habitare incipiunt ; Quod pii citra preces & gratiarum actiones minimè faciunt . Hospin . de Orig. Templ . f. 114. Hoc genus exercitii veteri populo mandatum fuit , at agnoscerent , nullius rei usum sine gratiarum actione , purum & legitimum esse . Calv. Nunt quamvis cessaverint Legis figurae , tenonda est tamen Pauli Doctrina , Quaecunque Deus in nostrum usum destinat , fide & precibus sanctificari . Id. rites were in this , or what the way and manner was , how they did this , that we do not find either in Scripture or in common Authors ; but Divines conclude , that this was done by Prayer and Praisc . David here pen's a Psalm to be used at the dedication of his House ; and in this Psalm there is Prayer and Praise ( as hath been show'd ) . The Apostle tells us , that every Creature is sanctified by the Word and Prayer , 1 Tim. 4.4 , 5. And so every place is sanctified by the Word and Prayer . If you would dedicate your Houses , enter into them this way : Seek God , and bless God ; call upon him for mercies to be bestowed , thankefully acknowledg mercies already received . An Consecratio nullum habet jus , Dedicatio est religiosa . Quid ergo illa tua tum obtestatio , ●ibicinis , quid foculus , quid Preces , quid prisca verba volnerunt ? Tull. Pro Domo suâ . At the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or making of their Gods ; the main thing which made the god , was the prayer that the people used to him at that solemnity . So , that of Martial may be understood , Qui fingit sacros Auro vel marmore vultus , Non facit ille Does ; qui rogat ille facit . Epigr. l. 8. c. 24. The very Heathens in their Dedications , both of their Temples , and also of private Houses , they used prayer ( in their blind way ) : surely 't is good for Christians , when they are to enter upon their Houses , to do it by fervent and solemn prayer , and so to dedicate them to God . This I shall speak more fully to , when I come to the Application .

Secondly , To dedicate the House to God , it is humbly and fiducially to commit it to his Divine Protection , and Benediction . You will say , this is the same with the former ; I conceive , it is not ; I know , we usually express and manifest this act by Prayer ( for therein we profess that we do thus recommend our selves and all our concerns to God ) , and in prayer , we ask of God this mercy , that he will keep and bless us and our Habitations . But yet Prayer , and This , are distinct ; for , this is trust , dependance , or reliance upon God ; and surely , Trust and Prayer are different things . When I dedicate my House to God , I do not only pray to him , that he will be pleased to secure it ; but I cast my self upon Him for this , and in a solemn , explicit manner , I commend it to his Holy and Almighty Protection . This is the notion of Dedication , Nehem. 12.27 . Where 't is said , At the [ Dedication ] of the wall of Jerusalem , they sought the Levites . (a) Here was Dedication , and it was very solemn too , * * Et murorum Civitatis , qui Deo ejusd●mque Protectioni certis precibus hymnisque commendabantur , una etiam gratiis decenter actis pro consummatione operis . Geierus in Dan. 3.3 . Moenia nrbis Hierosolymae dedicata dicuntu● , quando Sacerdotes & Populus de eo gratias agebant Deo , quod ope ejus restaurata urbs esset : tum orabant , ut sibi restituta Civitatis ac Libertatis fruitio , tranquilla pacataque concederetur . Hospin . de Orig. Templor . fol. 103. Dedicabantur (a) : ( h.e. ) Deo ejusque protectioni commendabanmur . Ravan .. in v. Dedicare . ( as you may see , by that which follows in the Chapter ) ; The thing dedicated was the wall of Jerusalem . What was this dedication ? 'T was that which I am upon ; * * Et Mnrorum Civitatis , &c. Nehemiah and the People , in this solemn way committed this wall to God's Protection . Here was their strength , ( under God ) ; this was to secure City and Temple , which much depended upon it ; and therefore they commend it thus to God , that he would keep that , which must keep and secure all ; that this Wall might be continually before him , ( as the phrase is , Isa. 49.16 . ) — Thus every person must dedicate his House to God , in the commending of it to his gracious protection : And there 's reason enough for this ; for , to be sure , unless God keep the House , and guard it by His especial Care and Providence , it can never be safe . Many that write Books , dedicate them to such or such Persons ; and what do they aime at in this ? This is one thing in their eye , that their Labours may be protected by them , to whom they are dedicated . The Christian dedicates his House to God , this is done by the acting of his Holy Trust upon God , that he will defend it from all evil ; I say this is one thing , that he doth in this dedication .

Thirdly , To dedicate the House to God , 't is for a man , to set up and advance and encourage Religion in it . Hoc ritu simul admonebantur , tunc ritè & ordine unumquemque domo suâ frui , si quoddam esset Dei Sacrarium ubt vigeret pietas & sincerus ejus cultus . Calv. This ( as Calvin observes ) was one thing designed , in this Rite of House-dedication , that men might know that they did , then , in a right manner possess their Houses , when they did make them to be as Churches or Chappels , where Piety and the sincere Worship of God might flourish . This is a great thing in the dedicating of the House ; and ( indeed ) if I would fasten it upon any one head , I would do it upon this . To dedicate the House , it is to consecrate it to the Lord ; to set up in it Piety , Godliness , the Worship , Fear , Knowledg of God ; to keep down in it sin , wickedness , profaneness , whatsoever is evil ; All is included in that general and comprehensive word , ( which I therefore made use of ) , namely RELIGION . What did David do , when he dedicated his House ? O , he resolved upon this , That Religion should flourish in his Family ; that Holiness to the Lord should be written upon all in his Family , that God should be duly worshipped and called upon in his Family , Quod ille , non dese solo , verùm de suâ quoque familiâ voti istius sponsionem facit , in eo exemplum vel maximè insigne nobis proponitur gubernandae familiae nostrae . Masius , in loc that he would not suffer sin to be in his Family ; other Houses might be Atheistical , profane , irreligious , but his should not be so . Thus Joshuah did also , in a very eminent and exemplary way : As for me , and my House , we will serve the Lord , Josh. 24.15 . And Abraham hath a high commendation from God for this ; I know him ( saith God ) , that he will command his children , and his houshold after him , and they shall keep the way of the Lord , to do justice and judgment , Gen. 18.19 . And 't is said of Cornelius , that he was a devout man , and one that feared God with all his House , Act. 10.2 . I might enlarge upon these Scripture-Instances , and upon several Considerations , to enforce the same practices upon ourselves , but that is not my present business ; I am only now showing you , what the Nature of this House-dedication is , or wherein it doth consist .

Fourthly , To dedicate the House , 't is to carry it aright under Domestick , or House-mercies ; for House here , is not be limited to the bare habitation , or to the persons therein residing , ( who make up the Family ) ; but it includes all those blessings , mercies , comforts , accommodations , that there are enjoyed . Now , where a person carries it aright under these mercies , so as to devote and dedicate all to God , this is House-dedication A right carriage under mercies , is an expression that takes in many things ; when God is eyed in them , as the Spring and fountain from which they flow ; when they are all ascribed to God , and to his Free-grace ; when he is admired in them ; when the possessor lives under a deep sense of his unworthiness of them ; when they are enjoyed in God ; when they are all resigned up to God's pleasure ; All these particulars are wrapt up in this general of carrying it aright under mercies . But that which is proper , when we speak of the dedicating of our mercies to God , is this , The devoting of all to him , and the improving of all for him . Would you dedicate your Houses to him ? Consider what your Domestick mercies are , ( and they are many and precious ) and see that you dedicate these to God ; how ? devote them to God , and improve them for God . David was as good at this piece of dedication , as at any of the former ; ( as I shall make it out in its proper place ) : But I will add nothing more at present .

Let not any think , I am too short upon this Head : further necessary enlargements will better fall in , in the Applicatory part ; and if I should speak more here , I should but prevent and anticipate my self there . I say again , my design in this Chapter hath been but just to show you , what House-dedication is , but all inlargements upon it , I refer to that which follows .

CHAP. III. The want of Domestick Dedication , bewailed .

ANd is it such a Thing , Vse 1 as I have described it ? 't is pitty then , there is no more of it in the World ; There are but very few to be found , who tread in David's steps . As I lamented the rarity of Personal-dedication , so I may lament also the rarity of Domestick Dedication : I wish there was not as much cause for the one as for the other : And the truth is , if that be so rare and seldom , no wonder that this is so rare also ; for 't is certain ( as I have said more than once ) , that no man will devote his House to God , till he hath first devoted Himself to God . Ah , what do the most of men do in their Houses ? there they eat , drink , sleep , trade , reside ; but there 's no dedicating of them to God . This is a duty so far from being practised , that 't is scarce thought of by the most of men , they do not trouble their Heads about it ; the most do not go so far as to know or to believe that this is a duty : O that we had not too much cause , with bitterness of soul to lament the general neglect of House-dedication !

Let me a little take notice of the Carriages of men , according to their different ranks and orders : There 's our Great ones , ( who are above others as much as the tall Oakes and lofty Cedars are above the poor shrubs ) , our Noblemen , and Gentlemen : Do they put their necks to this work of the Lord ? ( Nehem. 3.5 . ) As 't was said , Have any of the Rulers believed on Him ? ( Joh. 7.48 . ) ; so may I say here , Have such amongst us dedicated Themselves and their Houses to God ? May not the Apostle's , Not many Mighty , not many Noble , be applyed to this ? ( I Cor. 1.26 . ) And that of the Prophet , Jer. 5.5 . I will get me unto the Great men — , but they have altogether broken the yoke , and burst the bonds . Might I be so bold as to look into the Houses of these Persons , should I find there religion advanced , the Worship and Service of God performed and attended upon ; sin and wickedness kept under , mercies improved for God , piety and godliness incouraged ? O that it were so ! But instead of this , I fear I should find cursing , swearing , taking Gods name in vain , drunkenness , gaming , luxury , uncleanness , oppression , pride , contempt of godliness , gross neglect of Religion ? I say , I fear this is that which I should meet withal in the Houses of too many of those whom God hath exalted in the world . If I wrong them , I have reason to beg their pardon ; but I believe , they have infinitely more reason to beg their pardon of God , than I have to beg my pardon of them .

My Lords and Gentlemen , Could I be so weak , as to think that ever this poor despicable Book should be taken up by your hands , I would then ( with all Humility , yet with all faithfulness ) thus apply my self to you — Why do not you dedicate your Persons , your Houses to God ? Is this only the Poor-man's Duty ? Doth your Greatness exempt you from subjection to the Laws of that God , who is infinitely more above you , than you are over the meanest man ? Doth not he expect that from you , which he doth from others ? nay , doth he not expect more from you , ( you having a greater share in his blessings , and being more obliged by the good things which he heaps upon you ) ? Is not that day coming , which will set you and us upon the same Level ? in which all these distinctions , ( that are calculated only for this Meridian of Earth ) shall all cease , and 't is Piety only then that shall make the difference ? must you not then give an account of the Talents ( of Power , Wealth , Interest ) , that God here entrusts you with ? will not the Souls of your numerous Families be required at your hands ? Hath God advanced you so high , and will you do nothing to advance him ? Do you debase ordisparage your selves , by being religious , and setting up Religion in your Houses ? Is not Religion your highest Honour ? Here 's David , a King , ( and therefore above you ) , a King in the very Zenith of worldly grandure , dedicating his House to God ; Is it below you to do thus ? Is Moraligoodness any diminution to your civil Greatness ? Do you cease to be Noble by being truly Noble ? Qui majores terras possident minores census solvunt . Parisienfis . O quantus in populo Christiano honor Christi , ubi Religio ignobilem facit ; & mali cogunturesse nobiles , ne viles habeantur . Salvia . Is God better to you than to others , will you be worser than others to Him ? Shall the best Houses , and the worst Hearts , the fairest Estates , and the foulest Lifes go together ? Have you so many rooms in your large Houses , and not one for God ? Is it wisdom , so to carry your selves in your Palaces here , as to live in a Dungeon of eternal darkness hereafter ? Is it not but a few days and you will be laid in the Dust , and must bid farewel to those pleasures in which now you are swallowed up ? Are former Judgments which lay heavy upon you , quite forgotten ? Will not God smite again , if you prevent him not , by Personal and Family-Reformation ? Might not God be owned in your Houses , and you yet enjoy enough of the sweetness of Temporal Comforts ? If you would dedicate your Houses to God , would not this have a great influence upon all about you to do the same ? How might you by your examples promote God's Honour , and the good of Souls ? Did your ancient Progenitors carry it as too many of you do ? Will you inherit their Lands , Houses , Honours , and their All , save only their Virtues ? But surely , my Zeal transports me : Some will say , this is a Digression ; others will say , this is Presumption ; and I say , 't is weakness to write to them , who are never like to read what I write .

Come we to Persons , who move in a lower Orb ; 't is to be hoped , that they dedicate their Houses to God . I wish they did so ; but upon a very easie search , you 'l find the contrary . There 's the poor Country-man , he hath an House to live in , and there he feeds when he is hungry ; there he sleeps when he is weary ; thence he goes to his labours ( which circulate upon him ) , and thither he returns when he hath done his work abroad ; Here 's his course from day to day , from year to year ; But where 's his Religion ? He goes to Church upon the Lord's-day , attends upon the Worship of God , hears a Sermon preached ; when this is done , ( in a very pitiful way , God knows ) , home he comes , and thinks he hath done enough , and that which is very fair for one week ; his religion now ( like his best Clothes ) must be laid up till the next Sunday ( as he calls it ) : But what doth he do in his House ? how doth he carry it in his Family ? O very sadly . Not a Prayer in his Family , not a Chapter read in his Family , all the week long : He rises in the morning , dresses himself , immediately goes to his business , but he doth not first go to God , to beg his blessing upon him and his . He calls up his Servants , hastens them to their several imployments , but there 's no calling upon God : He feeds his sheep , fothers his cattel , but starves his own soul , and the souls of those that are related to him : He goes to Market , there he buys or sells , but drives no commerce or traffick with Heaven . He minds his ground , but not his heart ; the weeds must not grow in the one , but sin may grow in the other . He loves to see his Grain and Cattel thrive abroad , but he minds not how grace thrives at home , in himself and others : He pays his Tythes to his Minister , but he gives not the thousandth part of his time to God ; his Rent to his Landlord , but no Rent to God for all his mercies ; when the night comes , he goes to bed , without any religious committing of himself and Family to God's Protection ; just as his weary beast lies down , so doth he . Here 's a short account of the poor Country-man's Religion , and is it not a sad one ? I speak not of all , ( God forbid , it should be thus with all ) , but indeed I fear it is so with the most ; 't is a very rare thing in Country-Towns and Villages , to find a House dedicated to God , a praying Family . O it would make a man's heart to ake , to consider how 't is with th' generality in this respect .

But 't is better with the Citizen ; He 's a knowing person , hath great advantages , of being informed in his duty , and quickened to it ; surely he 's as much above the Country-man in Religion , as he is above him in his external garb and port : one may expect in his House to find a due observance of God . O you that are Citizens , Is it thus with you ? Do men think and speak of you as you deserve , or not ? Are your Houses dedicated to God ? Hath Religion a throne in your Family ? I speak it with great comfort , ( to the glory of the grace of God ) , that I believe , there are Thousands in this City , who desire unfeignedly to dedicate Self , and House , and all to God ; and they carry it accordingly . But is it thus with All ? Is it thus with the Most ? Have we not even here many Houses , where there is much trading , but no praying ? many Masters of Families , who can take up with a Sunday-Church-Religion , ( I speak not agianst the thing in it self , nor would I cast any disparagement upon it ) , but doing nothing in their Houses all the week after ? And have we not some that profess God , and yet they do but half it out in dedication-work ; some will pray at night , but not in the morning , then they are too busie ; some will pray in the morning not at night , then they are too weary . Surely though one meal a day be enough for the body , yet one duty a day is not enough for the soul : Although we have no common Supper at night , methinks we should have an Heavenly Break-fast every morning ; ( but more of this hereafter ) . O that all such as do profess God , were sincere in this ! I might go over the particulars , and show under each of them , how few ( even amongst you ) do dedicate their Houses to God ; and I fear that hath been one ground of the Lord 's late Controversie within this City . Upon the whole matter then , it is too evident that House-dedication is very rare . The most of men , whether they be High or Low , live in too manifest a neglect of it . O let such as are in dedicated Houses , bless God for themselves , and pity others which are not so .

CHAP. IV. The Duty pressed more generally .

VVEE see ( by that which hath been spoken ) how things stand ; there are but few , who make Conscience of the Duty in hand : Well , what is now to be done ? must we let men alone , under this grand Omission ? Are there no Endeavours to be used , for the removal of this sad and sinful neglect ? Surely it concerns the Ministers of the Gospel , to put forth themselves with the greatest earnestness , to make this their great work and business , ( as far as 't is possible ) to prevail with Masters and Governors to set upon House-dedication , that it may not always be so rare a thing , as hitherto it hath been . In order hereunto I shall cast in my Mite , which ( I hope ) God will accept and bless . And so I come to Exhortation . In the managing of which , let me tell you , that though I design to reach all Persons whatsoever , and that the Arguments used are of Vniversal extent ; yet in special I shall direct my Discourse to you the Inhabitants of this City .

Many of you are yet in your old Habitations ; For ever be the name of God magnified , for his sparing of your Houses , when all about you was laid wast and desolate ; Amos 4.11 . you were as brands snatcht out of the common burnings : As the shepherd taketh out of the mouth of the Lion two legs , or a piece of an ear , ( Amos 3.12 . ) So God dealt with you : You read of God's bounding of the proud waves ; Job 26.10 . Job 38.10 , 11. and saying to them , Thus far shall yee go and no farther : You have seen God's bounding of the proud flames , when they were most fierce and raging : Now , did you ever dedicate these Houses to God ? if not , be entreated now to set upon the duty : O 't is sad , that you have neglected it thus long , be sure you neglect it no longer ; You are not now to enter upon new Houses , but yet you must enter upon a new course ; whether the House be new or old , that 's all one , it must be dedicated ; As a late repentance , so a late dedication is better than none . May not God well expect that Houses so eminently preserved by him , should faithfully be dedicated to him ?

There are others of you , upon whom the late judicial Providence did fall very heavy ; you were fired out of your Houses , but you are now full of the Hopes of new Habitations . This poor City ( for almost two years ) , hath ly'ne as dead , and buried in its own ruines ; but there seems to be at present some hope of its revival and resurrection ; it begins to discover a little breathing , I trust in God , it will come to it self again . I have sometimes fancyed to my self , when I have seen the few new Buildings , that are scattered up and down in the Ruines , that this is like to the fruits of the Earth , after a sharp and tedious Winter ; the Spring comes , and then here and there you may see a blade of Corn or Grass growing up , which gives an encouragement to the beholder of a further growth : So here , we have something ( pardon the expression ) like the springing up of a City , here and there an House is finished ; But I hope ( if the Lord hath so great a mercy for us ) , in time all will be compleated ; as 't is but a blade or two at the first , but in a little time the whole field is covered all over . This Summer ( if God continue peace to us ) , we encourage our selves to expect a good and considerable progress in the rebuilding of our desolate places ; and if so , then many of you will be Hous'd again . Now , if it shall please God to give you your desires , to succeed you in your building work , and to put you into new Houses , O this is that which I would earnestly press upon you , Dedicate them to God .

This is the General Exhortation ; in the enforcing of which I will offer a few things . 1. Do this , ( not only at your first entrance , but in the whole course of your life , for this dedication is a continued act ) , and it will be a good evidence of your Personal-dedication ; if you have dedicated your self to God , ( which if you have not done , your condition is sad ) , you will certainly dedicate your House to God : As no man can do the latter , unless he do the former ; so whoever doth the former , he will do the latter . This will evidence also the Truth of Grace , and the very power of godliness . O , where grace is in the heart , God shall be in the House ; where the person is converted , the House shall be dedicated ; and I scarce know any one thing , wherein you have a better discovery of a man , whether he be gracious or not , godly or not , than his carriage and deportment in , and towards his House and Family : Doth he own God there ? advance God there ? devote Persons , Estate , Interest , All to God ? surely he 's a godly man . Abraham acted like himself , not only when he was willing to offer up his Son , but also when he was commanding his Children , and his Houshold to keep the way of the Lord . Gen. 18.19 .

2. This is to do something that is singular ; this is more than what others do , ( I mean such as have no supernatural work in them ) : To get a convenient House to live in , and there to drive on a trade for the World , and to enjoy Creature-blessings , this is ordinary ; and this is all that the most do mind : and therefore , if you carry it otherwise , viz. you no sooner have an House but God shall have that House ; you are no sooner served your selves , but God shall be served by you ; where you are gratified , God shall be glorified ; This ( I say ) is to do something that hath a Blessed singularity in it .

3. This is the way , to enjoy the presence of God in your Houses , to have him to dwell with you . I hope you will look after this : What 's the House if God be not in it ? What 's the most convenient habitation , the confluence of all external comforts and accommodations , if God be absent ? What difference would there be betwixt the Palace and the Dungeon , if the Sun should withdraw , and so all be covered in darkness ? And so here ; Make sure of God's Presence , and every Habitation will be sweet . O do not take up with good rooms , good furniture , good relations , good trading , but get a good God to dwell with you ; and he 'l be better than all . He says of his Church , that , Psal. 132.1.1 . He hath desired it for his Habitation ; This is my rest for ever ; here will I dwell , for I have desired it . The name of the City is Jehovah-Shammah . Ezek. 48.3 Would you have the great God to own your habitations for his Habitation , to take up his rest with you ? Would you have your Houses , to be called Jehovah-Shammah ? then dedicate them to the Lord . As you desire the presence of God in you , ( in a special and gracious manner ) dedicate your persons ; ( then you shall be as the Temple of the living God , and God shall dwell in you , and walk in you ) , ( as 't is * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . emphatically expressed , 2 Cor. 6.16 . ) As you desire the presence of God with you , ( in a more common and providential way ) dedicate your Houses .

4. Would you enjoy your Houses when you have built them , let them be dedicated . It would be sad , after all your care , costs , pains , that you should not possess , what you lay out so much upon . 'T is a severe threatning , that in Deut. 28.30 . Thou shall build an House , and thou shalt not dwell therein . So also , Zeph. 1.13 . Their Goods shall become a booty , and their Houses a desolation : ( that you have felt already ; and 't is further threatned ) , they shall also build Houses , but not inhabit them : ( O that this also , may not be executed upon you ) . And , Amos 5.11 . Ye have built Houses of hewn stone , but ye shall not dwell in them . As you desire to be freed from this sharp affliction , be faithful in the discharge of the duty , which I am upon ; then you are in the way of the Promise ; Isa. 65.20 , 21. They shall build Houses and inhabit them , and they shall plant Vineyards , and cat the fruit of them : They shall not build , and another inhabit ; they shall not plant and another eat ; for , as the days of a tree are the days of my people ; and mine elect shall long enjoy the work of their hands : They shall not labour in vain , nor bring forth for trouble . The good Lord accomplish this word to you in this City !

5. Life is very uncertain . He that was to go out to fight with the enemy , he especially was to dedicate his House , because of the uncertainty of his Life , Deut. 20.5 . — I hope this will not be be your case : but however , your Life is very uncertain ; you live to day , Can you say , that you shall live to morrow ? who knows , how soon this poor thred of Life may break in pieces ? Every man at his best state is altogether vanity . Psal. 39.5 . Life and all the Comforts of it , are fluid , transitory , uncertain . Here we have no abiding City , Hebr. 13.14 . Nihil in hac vitâ possidemus , quod di , cere possumus , futurum diu nostrum . Quae uolis videmur firmissimè tenere , ea , quoties Deo libuit , temporis momento nobis è manibus offluunt . Omnia nos relinquunt vel à nobis relinquuntur . J. Capel . in Hebr. 13.14 . Linquenda Tellus & Domus , & placens Vxor . Horat , but we seek one to come : O enter upon your Houses , as those who have death in your eye : They are built of Brick and firm materials , and may stand long ; but you your selves , are made but of brittle things ; you are but earthly Tabernacles , a little breathing clay ; you would fall every moment , if God did not underprop you . Suppose it should please God , to send such a plague , as we had a few years ago , ( we have had a strange , unusual Winter , what it may produce I know not ) , would you be impenetrable against the arrows that fly and wast at noon-day ? ( Psal. 91.5 , 6. ) Can you build your new Houses so , that the destroying Angel shall not be able to get into them ? If you can secure them from Fire , cannot God kindle a fire in your Bodies , send a Fever upon you , that shall consume you presently ? O what an uncertain thing is Life ! how many ways hath God to put a period to it ! Surely therefore it lies upon us , to dedicate our selves , our Houses to God ; to advance him in our Hearts and Families ; to improve all we have to his glory ; to be faithful in the matters of Religion ; for we know not how soon Death will come ; and what shall we do in a dying hour , if we have liv'd in the neglect of these things ? Thou that hast not given thy House to God , and set it apart for him , Canst thou expect , that he will give thee that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that House which is not made with hands , eternal in the Heavens ? ( 2 Cor. 5.1 . )

6. House-dedication is the best Housesecurity . Would you have your Houses safe ? dedicate them to God ; thereby you prevent God's Anger , and entitle what is yours , to God's Protection . You have liv'd to see dreadful things , ( God of his infinite mercy grant you may never see the like again ) : A City burnt ! this City burnt ! this City burnt with such Circumstances ! Many Thousands of Houses , in the space of three days , utterly consum'd ! O , What was it , that kindled this fierce anger of God against us ? What shall we do , that the like may never again befall us ? Surely these are two Questions , which with the greatest seriousness , we are often to propound to our selves ; I shall go no further than that which I am upon , for an Answer to them . One cause ( I fear ) ( I dare not be peremptory in assigning the causes of a judgment so unsearchable ) , was , our not-dedicating of our Houses to God : Non-dedication brings desolation ; Had Religion , the power of Godliness , been set up and kept up in your Houses , they might have stood to this day , for ought I know . This , as to the first Question : As to the second , I say only this , If you would not drink of this bitter cup again , dedicate your Houses to God . Do not think your walls and bricks will secure you , if sin be harboured , and God kept out of doors : If there should be no malicious men , ( or rather incarnate Devils ) here upon earth , there is a just and jealous God in Heaven . This duty will be your best security : Do you dedicate , and God will protect . I always submit to God's Soveraignty , and to his secret Reserves , ( which are best known to Himself ) , ( and how much there was of these as to the dealings of God with many Families in this City , in the late judgment , I cannot determine ) : But as to the ordinary methods of God , and as to his revealed will , we have great encouragement to hope for Protection and Preservation , whilst we sincerely desire , to come up to House-dedicating duty .

O ( my Brethren ) be not offended either at my largeness or plainness in this my advice ; you have not my Pen , but my heart in what I write . And I shall think , ( though I am sensible of many defects ) , that I have wrote well , if I may but see you to do well . All that I aim at is success , in bringing you to Dedication-work . Lib. 6. c. 31. * * Vt se diceret quasi hominem tandem habitare coepisse . Suetonius tells us a passage of Nero , which I shall make use of ; When he had built him a brave Palace , and had dedicated it , he said , Now he began to live like a man . I allude not to his sense , ( for that was naught ) , but to his words . You are now preparing new Houses , and e're long you hope to dwell in them ; Oh when ever it shall be so , dedicate them to God , then you 'l live and act like true Christians . 'T is better to be without an House than without an Heart , to dedicate it to God . 'T is never right ordered and managed , till it be dedicated * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cognationem habet cum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( Rectus ) : nam initiare aliquid , est illud recté disponere . Aven . This in General ; but I must not leave the Exhortation thus ; I will go over the Particulars , that make up this House-dedication , and press them upon you distinctly .

CHAP. V. The Particular Branches of House-Dedication urged .

1. FIrst therefore , Enter upon your Houses by solemn Prayer and Praise . These two are ( as it were ) the staple Duties of Religion ; In the One , we acknowledg what we want , in the other , what we have ; In the one we testifie our own emptiness , in the other God's goodness ; In the one we take from God , in the other we give to God . But 't is not for me to run out upon these , in the general nature or notion of them ; I am only to speak to them , according to the present consideration . That which I have to do is this ; to exhort you , ( as the good Providence of God shall fix you in New Habitations ) , that you would make your Entrance by Solemn Prayer and Praise . ( You know what I mean by Solemn Prayer and Praise , that hath been already opened ) : You must have the foundations of your Houses twice laid ; they are first laid by your workmen , in a common and literal sense ; then they must be laid by your selves again , in a spiritual and religious sense , by Prayer and Praise : And indeed the first laying is not safe or firm without this . In our entrings upon New Houses we have several civil rites and customs ; there are * * Many open House-Dedication by these Feastings . See Mariana and others cited in Lorinus upon Deut. 20.5 . Dedicari res dicitur , quan . do cum solenni aliquo ritu , vel convivio rei usus inchoaatur Menoch . Feastings , great Entertainments ; Friends come and rejoice with us , and send in their Provisions to be merry with us ; and this they call House-airing , or House-warming : I have nothing to say against this usage , provided , 1. That this be soberly and temperately managed ; 2. That the main duty to God be not neglected . But the misery of it is this , we have these external expressions of Love and Joy , when the religious part is omitted . This I find former * * Nos hodie Conviviis Domos nostras Dedicamus , parum expenden . tes divinum beneficium . Muscul . Nunc ferè res tota versa est in luxum Conviviorum & plurimas Helluationes . Moller . Writers much lamenting . O let not your Dedications lie in eating and drinking , ( much less in intemperance and insobriety ) , but in Prayer and Praise . 'T is observed of the * * Hoc etiamnum fit à Judais , sed helluando , pergraecando , ludendo , aliisque oblectamentis , potius festum agitant , quàm seriâ ad Deum gratiarum actione , ob reportatam ab bostibus victoriam . Buxtorf . Synag . Judaic . cap. 23. Jews , that they yet keep the Feast of Dedication ; but how do they keep it ? In swilling , drinking , immoderate use of the Creatures , and the like ; but as for the serious remembrance of God's mercy , vouchsafed to their Nation ( upon which that Feast was grounded ) , that is lost . O that it was not thus amongst Christians , upon other Accounts ! what feasting are we like to have in this City , as persons shall come into their New Habitations ? Pray take heed of excess ; do not so soon forget Gods punishing of you for this , ( which I look upon as one of the Cities sins ) ; and withall make Conscience of the main . As soon as you are setled in your Houses , dedicate them by Prayer and Praise . David here as soon as his House was built , ( for so I told you some Expositors time the words ) , he falls upon the dedication of it by Prayer and Praise . I beseech you , do you do as he did .

A word to each of these ; First for Prayer . That 's a duty always seasonable but in the present case very seasonable . Howshall our dwellings be * * Peccatis polluuntur , precibus sanctificantur aedes . Scultet . sanctified , but by Prayer ? This is the Sanctifying Ordinance , 1 Tim. 4.5 . As sin defiles the House , Prayer sanctifies it : How will you testifie your dependance upon God , for mercy in your Houses but by Prayer ? How will you own God to be your Chief Landlord , Dei se inquilinos esse fatebantur . Calv. that you hold all from him , that you are his , and your House is his , and your All is his ? I say , how will you own God thus , if you do not enter with Prayer ? Will you settle upon your Houses , and not ask God's leave ? You will not enter into your Neighbours House , but you will say first , By your leave ; Is not your House , Estate , Goods , All , the Lord's ? and will you invade his Blessings without his Leave ? Do you expect Protection from God , that he will keep your Houses day and night , and will you not in a solemn and special manner pray for this ? Can you look for any blessing , but in the way of Prayer ? O set some time apart for the solemn performance of this duty : Oh , let your Prayers enter Heaven , as soon as you enter into your Houses ; and plead with God , thus : Lord , I justifie thee in thy judicial dispensations ; thou wast just in turning me out of my former Habitation , for I did not pay thee my rent for it ; I did not only deserve to have my House in Flames , but to have my Soul to burn in Hell for evermore : Notwithstanding former forfeitures , present unworthiness , thou hast provided another House for me and mine ; Lord , I am less than the least of all thy mercies ; but since out of thy free mercy thou hast made this provision for me , help me to own thee in it , to carry it better than formerly I have done ; Let my House and Heart , and all be sanctified ; let me live and walk in it with a perfect heart , ; Let me devote it , and all in it , to thy glory ; let thy special presence be with me , and thy special providence over me ; Secure me from all evil , and from mischievous men , who are set on fire with Hell ; Let not my House be good , and my Heart naught : As my House is new , let my Heart be new also : Lord , I here dedicate my House to thee : I and my House will serve thee . But I must break off from this ; the Spirit of God will direct you and assist you , when with sincerity you set upon the Duty .

And then , as to Praise . In antient Dedications they used to give gifts and to offer Sacrifices : In the dedicating of your Houses to God , let your Gift and Sacrifices be Praise ; this is more to God than all Legal , or Mosaical Sacrifices , Psal. 50.13.14 . Psal. 69.30 , 31. 'T is of great advantage , for men to enter upon their Comforts with Thanksgiving ; * * Non potest fieri , utqui Donum Dei gratus agnoscit , illo abutatur . Muscul . Minemur hinc pro omnibus rebus , & pracipuè cum primùm quid in usum venit , Gratias Deo agere : inde sane mens amore Dei as ita ad oinnem magis pietatem accenditur ; simulqueadmonemur , at De●̄ Donis quàm castissim ? utatur ; Quis enim re abutatur ad luxum , pro quo jam Deo gratias egit . Bucer . We do not so easily abuse mercies , which we solemnly bless God for Get such a sense of the goodness of God upon your hearts , as to call upon your selves , to bless God ; Ah , and to call in others too , to bless God for you and with you ; This was David's practise , ( as I might show you in several places ) ; and in the managing of this , I would have you in a special manner to fix upon those mercies which have a more immediate reference to the occasion : As for example , your Houses were burnt , but ( as to the most of you ) , a considerable part of your Estates was preserved ; however your Lifes were not touch'd . Indeed this was admirable , that in so fierce , so terrible a fire the Lifes of more were not destroy'd : It might have been with us as with Sodom , our persons as well as our Houses and Estates might have bin consumed ; but the merciful God ordered it otherwise . Lot own'd it as a singular mercy , ( though he lost much ) that his Life was spared , ( when Sodom was burnt ) , Gen. 19.19 . 'T was mercy that when we were in flames , we were not in blood too ; that 't was not killing and murdering , as well as burning ; Blessed be God , Psal. 76.10 . who restrained the remainder of wrath . 'T was mercy , that he provided other Habitations for you , in your great straights ; That so much of the City was spared , to be an Harbour to you : That many of you , who have been thrust into very incommodious places , have yet enjoy'd as much health as ever you did in the midst of your best accommodations ; that after a long and sad war , it hath pleased God to restore again the blessing of Peace to us , ( without which this poor City must yet have continued in its ashes ) : That so good and so full an Act hath been passed by the Supream Authority of the Nation , to further the repairing of our breaches : That God hath blessed you with such a proportion of estate , that you are in a capacity , either to build or to take new Houses ; that after a short ejectment out of your old Houses , God hath provided others for you , and brought you into them , ( as your true * * Of the Roman's Domiducus Deus , vid. Dempsterum Antiq. Rom. C. 2. f. 187. Domiducus Deus ) : There are many other mercies that I am sure do occur to your thoughts : O let God in your Re-entrys have some solemn acknowledgment of these signal blessings . And when you are upon this duty , I would commend three things to you . 1. Seriously enquire whether in that great distress , that was upon you in the late Fire , you did not make some solemn Vows and Promises to God , in case he should do thus and thus for you ; If so , be sure ( without delay ) you make them good * * Sacrificium seu Hostiam Pacificorum . Hebraei vocant Se bach Shelamim , Sacrificium Pacis ac Salutis ; Eratque nunc spontaneum , quod exanimi devotione , nullâ urgente necessitate offerebatur ; nunc Votivum , quod reddebatur ex pacto , i. e. quod quis in periculis & I necessitatibus constitutus Deo se in Ecclesiâ oblaturum siliberaretur promiserat . Gualt . in . Mar. 12.33 . . O do not forget the vows that you made in the day of your distress ! Psal. 76.11 . Vow and pay unto the Lord your God . Psal. 66.13 , 14. I will go into thy House with Burnt-offerings ; I will pay thee my Vows , which my lips have uttered , and my mouth hath spoken , when I was in trouble . Eccles. 5.4 , 5. When thou vowest a Vow unto God , defer not to pay it ; for he hath no pleasure in Fools ; pay that which thou hast vowed : Better it is , that thou should'st not vow , than that thou shouldst vow and not pay . ( My Friends ) , I leave it with you in your own Consciences to consider , whether under the late amazing , terrible Providence , you did not enter upon some solemn Vows and Promises to the great God ; if you did , do not forget , or falsifie them ; Sincerity in vowing , lies in fidelity in performing : When the Emperor Sigismund , ( being in a sore fit of sickness , and making then high Promises of Reformation , in case he should recover ) asked his Confessor , how he might know , Whether he was sincere or not , in his Repentance ? the Confessor answered him , If ( saith he ) you be as careful to make good in your health , what you now promise , as you are forward now in your extremity to promise ; then your Repentance is right . So here I say , should any of you ask me , ( we had great convictions and terrors upon our spirits , when the City was in flames , O we vow'd and promis'd thus and thus to God , such sins we would leave , such duties we would perform ) , Were we sincere in all this ? Ans. If you now make good , what then you engaged to do , then you were ; but otherwise not . Men are very forward to promise in a day of affliction , but very backward to perform in a day of comfort . 'T was Pliny's wish , Vtinam tales esse sani perseveraremus , Epist. 26.1.7 . quales nos futuros profitemur infirmi ; And 't is mine ; O that we were the same under mercies , that we are under judgments ! that we were as good at performing under the former , as we are at promising under the later . I did not think , to have said so much upon this , but I fearthere's need of all this , and of much more : O do not think , that God will be put off with your Praise and Thanks ( when you enter into your new Houses ) if you do not pay what you vowed when you were in trouble .

2dly . When you are blessing God , for what is present , do not forget what is past ; whilst you acknowledg his goodness in your New Habitations , do not forget his severitie , in what befell your Old Habitations . As Judgments must not jostle out the remembrance of Mercies , so Mercies must not jostle out the remembrance of Judgments . Israel's forgetfulness of the works of God , is often charged upon them , Psal. 106.13 . They soon forgat his works ; ( & passim ) . Are not we herein too guilty also ? O the great things , that God hath done in our Age , ( an Age made up of wonders ) ! but how soon are they forgotten by us . That his gracious works should be forgotten , that is not so much to be wondred at , ( our cursed Natures being so apt to forget mercies ) ; but that , judicial , and such judicial works of God , should so presently be out of our thoughts and memories , this is very strange . I will instance only , in the late Plague and Fire . Good God! How many persons were swept away by the one , how many Houses laid desolate by the other ! and yet how soon are both forgot ! These were Judgments very hardly to be parallel'd , either at Home or abroad ; God ( scarce ever ) did the like before , ( and I trust will never do the like again ) ; but they are past and gone , and men scarce ever think of them . O that London' s Flames that were so hardly extinguished , and put out with so much of difficulty , should so easily be put out of the thoughts and memories of the most . 'T is but yesterday since this poor City , was nothing but a furnace of Fire and Smoke ; since this raging Element wasted all before it , ( scorning all checks and controuls , laughing at our poor Ladders and Buckets ) ; since it came upon us , and went on with that fury , as if our Tides of Water had been turn'd into Tides of Fire : O the beautiful Churches , the magnificent Buildings , the convenient Houses , that it ( with the greatest impartiality ) laid desolate in a few dayes ! O the many Families that were utterly undone ! O the hurries and distractions that it caused amongst us ! O the dreadful prospects that I had then in my eye , the dreadful noises that I had then in my ear , ( by the crackling of the Tiles , the falling and blowing up of Houses ) , shall I ever forget them ? O the ringing of Hands , the paleness of Faces , the weeping eyes , the great distress of poor Citizens that then I saw , shall I ever forget it ? I believe , you saw the same too , and yet we do forget ? Ah , if London was built again , and the Ruines and Rubbish but a little out of our eye , I fear all that God hath done , would in a little time be remembred no more . A Pyramid will not be enough to perpetuate the memorials of this , if we be left to our selves . I therefore entreat , and beseech you , ( the Citizens of London ) to keep fresh in your memories , the late terrible outgoings of Providence , both against your selves in particular , and against the City in general : and in the day of your Praises , and in the midst of all your rejoycings for present mercies , O remember what is past . How that should be remembred , and how the remembrance of it is to be improved , I cannot here insist upon ; I desire to shun prolixity , and yet I am guilty of it .

3dly . In your initial Thanksgivings , do this also ; Where God hath blessed you , with considerable Estates , see that you set something apart for charitable uses . Let your Thanksgiving be Thanks-doing ; Do something towards the relief of them that are in want , of them , that were great Sufferers by the late Fire ; and towards others too , who are great objects of Charity . Hath God yet spared you an Estate ? O devote it to his glory , and the good of his poor necessitous servants ; Liberality to such , is an excellent concomitant to the duty of Praise , and a very high Testimony of the reality of your Gratitude . I leave this with you , and ( for some reasons ) I will not further enlarge upon it . So much for the enforcing of the First Branch of House-Dedication .

Secondly , In the Dedication of your Houses to God , I advise , Fiducially commit them to God . This implies , 1. A casting-off of all Creature-props and dependancies for safety and Preservation . 2. A flying to God for his Protection . 3. A resting or relying upon God , for this mercy . Commit your Houses thus to God ; and if you would do it , in a solemn explicit way , when you enter into them , and then keep the impression of this upon your Spirits all along , it would be of great use to you . The poor Heathens had their Tutelar Gods , upon whom they rely'd , for the keeping of their Houses ; ( These were the Lares , Penates , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Domestick Gods ) , ( of whom the Philologers write much ) . The True God must be by you owned and rested upon , for the preservation of your Houses . Alas , where can we be safe , or our Houses be safe , but under the shadow of the Almighty ? ( Psal. 91.1 . ) What can secure us but that providence , that is always waking and watchful ? Psal. 121.4 . look to your persons , what a world of accidents are you liable to ; each of which is enough to make a speedy dispatch of you : When you are at home , 't is but the breaking of a beam , and you are gone ; when you walk in the Streets , 't is but the falling of a Brick , or a Tile , or a wall , or the breaking of a wheel ( when you are just by a loaden Cart ) , or an hundred such Casualties and contingencies , and there is an end put to your Life . How many in this City , every week are taken away by sad and sudden Accidents ! and indeed I wonder 't is not more . We live inviron'd and surrounded by Deaths , that may come upon us in ways that we never dreamt of . Little did the Poet Aeschylus , when he was sitting in his Yard , think that there he should receive his mortal wound ; but so it was , for ( as the story goes ) he sitting there , with his Hat off , an Engle hovering over his bald head , and mistaking it for a stone , let fall an Oyster , ( hoping by the fall to break the shell ) , which falling upon this poor man's head , pierced his skull , and so he dy'd . And thus it happens in a thousand cases . What need have we therefore , to live in a constant dependance upon God for his Protection ? And so as to our Houses ; how many unseen dangers do hang over them , if God do not keep them : All your care , preventions , signifie nothing without this ; Set your Watches , build in Brick , look to your Fires and Lights , this will not do your work , without God's keeping . Except the Lord build the House , they labour in vain that build it : Except the Lord keep the City , the watchman waketh but in vain , Psal. 127.1 . I would not take you off from the use of means for your safety , but do not trust here ; 'T is God only that makes you to dwell in safety , Psal. 4.8 . And therefore dedicate your Houses to God , ( that is ) commit them to his vigilant and Holy Protection ; and then fear not . I know ( upon what is past ) thousands in this City , rise up in in the morning , lie down at night full of Fears ; O that we could quiet our hearts by holy Trust ; what we put into the hands of God , is above the reach of man ; He that hath the Protection of Heaven , needs not fear the malice of Hell . Saints may encourage themselves in the midst of all dangers and enemies whatsoever , from the consideration of that tender and gracious Providence , which is over them , for the preserving of their Persons , Estates , Habitations , and all that belongs to them , Ps. 121.3 , 4. He that keepeth thee will not slumber . Behold , he that keepeth Israel shall neither slumber nor sleep . The Lord is thy keeper , the Lord is thy shade upon thy right hand ; The Sun shall not smite thee by day , nor the Moon by night ; The Lord shall preserve thee from all evil , he shall preserve thy Soul ; The Lord shall preserve thy going out , and thy coming in , from this time forth and even for evermore . Psal. 145.20 . The Lord preserveth all them that love him . Isa. 4.5 . Vpon all the glory shall be a defence . Job 1.10 . Hast thou not made an hedge about him , and about his House , and about all that he hath on every side ? Prov. 12.7 . The House of the Righteous shall stand . Read Psalm 91. 'T is an excellent Psalm for the support of Faith , as to Personal and House-preservation . Now upon such encouragements as these , be perswaded , to commit your Selves , and your All to God ; Put all into his Hands , fiducially rest upon him , and you engage him to take care of you , and to secure you from all evil . Prov. 29.25 . Whoso putteth his trust in the Lord , shall be safe ? Psal. 17.7 . Shew thy marvellous loving kindness , O thou that savest by thy right hand , them which put their trust in thee , from those that rise up against them : If the Promises of Protection , and preservation be not literally accomplished , as to the keeping off some particular evils , they shall be made good some other way , which will be better for you ; O therefore trust God , and do not give way to Fear : when you first enter upon your dwellings , commit all to God ; and every morning , every night , renew this act of trust , and it will be well . You may be called the House-keepers , but in truth God is the House-keeper , ( both as to Provision , and also as to Protection ) : and they must needs be well kept , if the Almighty God be the keeper of them . Men and Devils can neither touch an bair of your Heads , nor a tile of your Houses , but first they must have his permission , which he will never grant them , but upon very wise and weighty grounds .

Thirdly , Set up , and advance Religion in your Houses : This is the principal thing in this House-dedication , and this I shall spend much time upon . I say , set up Religion in your Houses ; this is , To dedicate them to God . Some talk of Religious Houses , ( they do but talk of them , their practices are known well enough ) ; let yours be such in good earnest , let them be Religious Houses indeed . What is the House without Religion ? surely a very sad and dismal place ! 't is better to be , where there is no light , no food , no external conveniencies , than where there is no sense or due owning of God . Homer speaking of an House , where the Husband or the Wife , or the Master , or the Mistress is dead , he calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an House that is but half-perfect ; because a principal member is wanting : What is that House , where Religion is wanting ? That 's indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( for there the main thing , the one needful thing , is not ) . 'T is said of Constantine ( that blessed Emperor ) , In every room in his House , he had the Name and Title of his Saviour , written in great Characters ; to note , that his House , and every part thereof , was dedicuted unto Christ : Would you thus do ? do not set up Names upon your walls , but set up Religion in your Families . And 't is recorded of that eminent Martyr , Bishop Hooper , that in every corner of his House , there was some sent of Godliness : O that it might be so in yours ! Tremellius speaking of Famous Cranmer's House , he says , It was Schola & palaestra Pietatis & Literarum ; A School , a Nursery , a place set a part for the exercise of Religion , and Literature : Might your Houses be such , what a blessed thing would it be ! then they would be Bethels , ( as Jacob called that place , where God appeared to him , Gen. 28.19 . ) ; not Beth-avens , ( Houses of vanity ) , but Bethels , the Houses of the Lord . Let me allude to that of David , 1 Chron. 29.1 . The Palace is not for man , but for the Lord God . Your Houses are not only for you to dwell in , but God must have a room , mansion , residence in them ; and how can that be , if Religion be not advanced there ? — What ( saith the Apostle ) have ye not Houses to eat and to drink in ? 1 Cor. 11.22 . And ( say I ) , have ye Houses only for this ? that there you may eat and drink , and trade , and mind your Secular affairs ? surely , something more must be done ; they must be consecrated to God , Religion must have a throne in them , and be set up in them .

This might be urg'd upon you , from several Considerations ; Some might be taken , from that intrinsick excellency , that is in Religion : O look upon it as it is in it self , 't is a glorious and excellent thing . 'T is the Creatures due respect to his Creator ; it speaks a due sense of God , that the soul is in a right frame and posture towards God . 'T is the summe of all ; All Graces , Duties , are summ'd up in this one word , RELIGION . 'T is Man's highest advancement ; what a poor thing is Man , if he be not a Saint ; what is Reason without Religion ! — This is a point as vast as the Ocean , if I might launch out into it . It being thus , Shall not Religion be promoted , advanced in your Houses ? All speak well of it in the General , but when it comes to particular practice and application , there they discover but low thoughts of it . Besides this inherent excellency in Religion , pray , consider the blessed advantages and benefits , that go along with it , and flow from it . 'T is the great prop and pillar , which sustains Houses and Families ; take away this , the House falls , ( as that did , when Samson had pull'd away the pillars of it ) : Judg. 17.29 . Prov. 24.3 , 4. Through wisdom is an House builded , and by understanding it is established ; and by knowledg shall the Chambers be filled with all precious and pleasant riches . Surely , the Wise man doth not so much intend here moral , as spiritual and religious wisdom : and by this , he tells us , the House is , 1. erected ; 2. established ; 3. enriched . What a gainful thing is Religion ! 'T is the very Nerves and Sinews , the bond and ligament , the Cement of all Societies ; Kingdoms , Cities , Families , are all jointed , fastned , supported by this : 'T is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Plutarch speaks ) ; and ( as the * * Arist. Politic. Philosopher tells us ) , the prosperity of all depends upon it . This is that which lays the foundation of all Blessings ; House-dedication ( in the setting up of Religion in it ) is always accompanied with God's benediction : O , Religious Houses are blessed Houses ; God blessed Obed-Edom for the Ark's sake , I Chron. 13.14 . His blessing upon Persons and Families , commences from the very day and hour , in which Religion is set up . Hag. 2.18 , 19. Consider now from this day , and upward ; from this day will I bless you . How exact and punctual is God , in his rewarding of Piety . O mind the interest of Religion , you will never find it , to be a vain or unprofitable thing ; all blessings lie in the womb of it ; Mercies here , mercies hereafter ; the Mercies of the Throne , and the mercies of the Foot-stool , all grow upon this fruitful root , 1 Tim. 4.8 . Godliness is profitable unto all things , having the promise of the Life that now is , and of that which is to come . Will you not encourage , and mind , and promote Religion in your Houses ?

I might enter upon Particulars ; Would you have your Habitations blessed ? so as to be secured from all evil , filled with all good ? so as to be made delightful and comfortable to you ? Let Religion be there ; would you have a blessing upon your Children , your Posterity ? Be religious your selves , and set up Religion in your Houses , Psal. 112.2 . His seed shall be mighty upon the Earth ; the Generation of the Vpright shall be blessed . Prov. 20.7 . The just man walketh in his integrity , his Chilaren are blessed after him . Deut. 5.29 . O that there were such an heart in them , that they would fear me , that it might be well with them , and with their Children for ever . The Posterity of Obed-Edom , was blessed for the Ark's sake . See it 1 Chron. 26.8 . First , God blessed this Obed-Edom , with a numerous Progeny ; you read there of Three-score and two , who descended from him . 2dly , These were all imployed in the House of God . 3dly , They were enabled to discharge their imployment . 4ly , They were advanced to great dignity ; they were made Rulers and Commanders , through the House of their Father . ( These things are observed to my Hand , Bish. Brownrigge , Serm. 1. p. 12. by an Eminent Person ) . So that , as you love your Children , and would entail God's blessing upon them , let Religion be regarded and promoted by you . Would you have a blessing upon your Families ? let Religion be there , 1 Chron. 13.14 . The Lord blessed the House of Obed-Edom , and all that he had : 'T is more express , 2 Sam. 6.11 . The Lord blessed Obed-Edom , and all his Houshold . O who would not entertain the Ark in his House ! That precious O intment , that was poured upon the head of Aaron , Psal. 134.2 . it went down to the skirts of his Garments : If you be faithful in the business of Religion , God will pour down his blessings upon your selves , and they shall run down also upon all that belong to you . All in a Family fare the better for Religion . Would you have a blessing upon your Estates ? look to Religion . Piety , the Fear and Worship of God , owned and farthered by you , are the best way , both for keeping and encreasing these outward enjoyments , Prov. 15.6 . In the House of the Righteous is much Treasure , but in the revenues of the Wicked is much Trouble . Prov. 13.22 . A good man leaveth an inheritance , to his Children's children ; and the wealth of the sinner is laid up for the just . Holy Job , thus dedicated his House , Job 1.10 . and therefore God made an hedg about him , and about all that he had on every side , [ and blessed the work of his hands , and increased his substance . ] The Jews have a saying , that Decimae are sepes Divitiarum ; Tythes are a fence or heag to guard and secure all that a man hath . O , would you have your Estates secured ? do you secure and exalt Religion , and that will secure you and yours . You see , here is blessing upon blessing , in the discharge of this weighty and fundamental Duty : But what if men will yet neglect this ? and suffer Atheism , irreligion , profaneness , wickedness , to be in their Houses ? what ? O let such know , they are under the curse of God ; they and their Houses are liable to the dreadful curses , which the Word denounces : And what are all Comforts in the House , when the curse of God is upon it . God's blessing sweetens all , his curse imbitters all ; Wo to them whose Houses are under a Curse ! Prov. 3.33 . The curse of the Lord , is in the house of the wicked : but he blesseth the Habitation of the just . Zach. 5.4 . you read of the Curse entring into the house of the Thief ; it shall remain in the midst of his house , and shall consume it , with the timber thereof , and the stones thereof . O let Atheistical Masters of Families , that never mind Religion in themselves , or in their Houses , tremble upon the consideration of that flying roll of Curses , that hangs over them . O you Citizens , Merchants , Tradesmen , ( whatever your rank or occupation is ) , if you love God , if you love your Selves , your Children , your Servants , your Estates , let this be the first thing you do , Set up Religion in your Houses . This was kept up in the time of the Patriarchs , altogether by what they did in their Families ( for their Families then were as so many Domestick-Churches , Familiae Patrum erant Domesticae Ecclesiae . Pareus in Gen. 18.19 . and all the Churches that were then in being ) . And Religion now rises or falls in the world , as men regard it in their Families . How many might you bring in to God , did you thus dedicate your Houses ? how many might be converted , by living in religious places ? what a mercy would it be to poor Creatures , to live under your roof , if you would but do your duty herein ? whereas upon your neglect of it , what a grievous thing is it , ( to persons that have any sense of God ) to live with you ? Psal. 120.5 . Wo is me , that I sojourn in Mesech , that I dwell in the Tents of Kedar . To be in your Houses , and there to see nothing but Epicurism , Worldliness ; u there to hear nothing but cursing , swearing , scoffing , at the ways of God ; nothing that hath the face of Religion to be found there , O 't is an Hell upon earth to live with such . Be perswaded therefore to do what I have spoke so much to ; the fewer come up to this , the more pleasing to God , will your zeal and obedience be : you may meet with scoffs and derision from the world , but 't is a poor thing to be derided of men , if you may be approved of by God . Let all this ( like oyle cast upon the fire ) make your zeal more intense and fervent ; and say , If this be to be vile , 2 Sam. 6.22 . you will be yet more vile . This in General , as to the Third Branch of House-Dedication .

CHAP. VI. How Religion is to be set up in private Houses : The first Particular opened , as to Religious Members .

THat I may be more distinct and clear in this Head , ( under which House-dedication chiefly lies ) , I will fall upon some Particulars ; and therein , both direct you , and also further quicken you , as to the advancing of Religion in your Houses . Are there any workings in you , towards this ? Are you in any measure convinced of your Duty ? and do you resolve to set upon it ? Then let me lay these Four Things before you .

1. ( As near as you can ) take such into your Houses , who fear God ; and none but such . 2. Set up the Worship of God in your Houses , and the Performance of Holy Duties . 3. Let your Education ( of such as are under you ) be religious . 4. Keep sin out of your Houses , and instead thereof , let there be an Holy course driven on in them .

Give me leave to go over these Particulars , for I am now , at the very heart of that which I mainly designed .

First , See Swinnocks Christian Calling , vol. 1. p. 523. ( As near as you can ) Take such into your Houses , who fear God ; and none but such . I put in , ( as near as you can ) , because sometimes there are such Circumstances in the case , that a man cannot do what he desires ; these must be submitted to , ( in that state of things ) ; but our general aim and endeavour must be this , To fill up our Houses , with persons fearing God He that dedicates his House to God , must look to the matter of it , that it consist of such as are religious . And this was one thing intended in House-dedication , or one thing , that men were obliged to , upon House-dedication , Vt hâc Dedicatione admonerentur , quamlibet Domum debere esse quoddam Dei Sacrarium , nec admittendos in contubernium Homines impuros & sceleratos , qui suâ turpitudine at que impietate , parietes Deo consecratos , rursus polluant . Moller . ( as one observes upon my Text ) : we have David here dedicating his House ; and upon this , you find him very zealous and resolute , as to that which I am treating of , Psal. 101.4 . A froward heart shall depart from me , I will not know a wicked person . Mine eyes shall be upon the faithful of the land , that they may dwell with me ; he that dwelleth in a perfect way , he shall serve me . ( v. 6. ) He that worketh deceit , shall not dwell within my House . He that telleth lies shall not tarry in my sight , ( v. 7. ) This is an excellent Psalm for Masters of Families , often to peruse : David , first sets down his holy Resolution , as to his Personal carriage in his House ; ( v. 2. ) I will behave myself wisely in a perfect way , O when wilt thou come unto me ? I will walk within my House , with a perfect heart . And then he sets down his Resolution as to the Member● ▪ of his House ; he would have such about him , as were godly ; and as for wicked and irreligious persons , he would have nothing to do with them , they should not dwell in his House , nor tarry in his sight , ( v. 7. ) O that we had more of David's spirit ; to be for House-dedication , and thus to pursue and make it good . But how few are there , that write after this Copy ! The most are altogether regardless of this ; they take in any into their Houses ; the precious and the vile are all alike to them ; let them be Swearers , Sabbath-profaners , enemies to God and his ways , that 's all one to them ; if some poor worldly Interest may be but served , if their work and business may be but done , they are satisfy'd , and look no farther ; whether the person have any sense or savour of Religion , that they never regard . Nay , O that there were not some , who are only shy of taking in such into their Houses , who make profession of God : the worser the Servant is , the fitter he is for their turn . These are perfect Antipodes to holy David : And , as their sin here is very great , so their account hereafter will be very sad . I hope better things of the most of you in this City ; yet I think it necessary to stir you up to the greatest zeal and care , and circumspection , ( that is possible ) in this matter . Assuredly , it will never go well as to private Houses , and this Dedication-work will be altogether insignificant , till men be more conscientious and careful about the several Branches and Members of their Families . Let me be earnest with you , to fill up your Houses with such as are religious : Let not your Houses be like Noah's Ark , wherein the clean and the unclean were strangely jumbled together ; but let them be like little Churches , wherein there is no such mixture . O what a blessed thing would it be , if every Family was as a little Church ! It hath been thus , and might be so again , if men would but do their duty : There was a Church in the House of Aquila and Priscilla , Rom. 16.5 . 1 Cor. 16.19 . Salute the Brethren which are in Laodicea , and Nymphas , and the Church which is in his House , Col. 4.15 . So Philem. 2. And to the Church in thy House . It may be asked , What were these Churches in these Houses ? Some make them to be the Saints , who ( in those times of Persecution ) did there privately meet , Vid. Engl. Annot. upon Gen. 18.19 . for the Worship of their God . Others make them to be the Body of the Families of these persons ; which were called Churches , partly , for those holy Duties that were there performed , and partly , for the religiousness and holiness of the members thereof . Surely , this latter sense is not to be rejected , ( though I will not say , that it is primarily and mainly intended , in these expressions ) : Now , will you endeavour in this respect , to have your Houses to be little Churches ? Will you fill up your Families with such as fear God ? Will you in taking persons into your Houses , steer your course by Religion and religious considerations ? Let me draw this out plainly in particular Instances .

Are you to Marry ? to take an Husband or a Wife ? Make your choice , and fix your resolution by Religion ; let piety have the decisive and casting voice in this grand Affair : Other things may be ey'd , and considered , in their proper place and bounds , ( as Birth , Parentage , comeliness of person , sweetness of Nature , suitableness : ( But the great thing that must weigh down the ballance , is this , Doth he or she fear the Lord ? — This is that which must preponderate , and which must chiefly be in your eye . Beauty and Portion , and Honour , are poor things to go by ; 't is Religion , Grace , Piety , that must regulate and determine the Choice . This is to marry in the Lord , ( as the Apostle exhorts ) , 1 Cor. 7.39 . When we do it , not upon any by-respects , or external motives , ( as preponderating , or being considered apart from the main ) , but the great inducement , is something that is spiritual , this is Marrying in the Lord . O that this might be the rule which you would go by : If Religion be any other than a Cypher , how dare we not regard it , in our most important choice , ( says that * * Bishop . Hall Contempl. p. 1020. excellent Bishop ) . Without this , all Matches are miserable , though they should be made up with hoards of wealth and heaps of Gold as high as Heaven , crowned with Honours transcendent to the Stars , Prepar . before Death , p. 47. ( says eminent Mr. Bolton ) . Let me a little argue with you ; will you make those the objects of your dearest Love , who have no share in the Love of God ? will you take those into intimate union and conjunction with your selves , who have no union with Christ ? will you lay those in your bosome , whom God will cast out of his sight for ever ? what agreement can there be 'twixt light and darkness ? 2 Cor. 6.14 . In tantâ morum discordiâ , Hieron . ad Nepot . quae potest esse concordia ? The one is for Holiness , the other for Sin ; the one draws one way , the other another , this is the bane of that oneness and harmony that should be betwixt persons in this relation . O the mischiefs that follow upon being unequally yoked ! how doth this imbitter all ! To have a religious David , and a scoffing Michal ; a blessing Job , and a cursing Wife ; a good Sampson and a treacherous Dalilah , this must needs be very sad . 'T is possible , the unbelieving Husband may be sanctified by the believing Wife ; 1 Cor. 7.14 . and so the unbelieving Wife by the believing Husband ; but we must not run our selves upon so great a snare , upon presumption of a possibility : See the Answer in Just. Mart. to the 90 Quest. p. 447. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They need much grace who will not rather ( in this case ) receive hurt , than do good ; the latter is but possible , but the former is too probable : Near Relations have a great influence upon men ; ( No wonder that Ahab sold himself to work wickedness , when Jezabel ( his Wife ) stirred him up thereunto , 1 King . 21.25 . And this is rendred as the reason , why Jehoram did as the House of Ahab , for the daughter of Ahab was his Wife , 2 King . 8.18 . ) And for the most part it so falls out , that the good are rather prejudic'd by the bad , than the bad advantag'd by the good . O you that are yet to dispose of your selves in Marriage , look to your choice , as near as you can , pitch where the fear of God is : Are not such to be found ? Judg. 14 ▪ 3. Is there never a woman among the daughters of thy Brethren , or among all my people , that thou goest to take a wife of the uncircumcised Philistins ? 'T is sad so to marry in one day , as to repent of this all the days of your life . Are you to take an Apprentice ? go by Religion ; I am not against prudence in your considering of Parts , Capacity , Natural temper ; but withal let your eye be much ( nay most ) upon Religious Inclination , and Religious Education . You cannot expect much , from Plants , that are of no further growth ; but this you may satisfie your selves in , how do they stand inclined ? Are they pliable and tractable , as to what is good ? Have they been piously educated ? Do not vitious Habits already discover themselves , in lying , stealing , taking God's name in vain , pride , vanity , averseness to Family-duties ? O Citizens , do you not sometimes smart upon your taking Apprentices , without having that respect to Religion herein , which lies upon you ? Such and such Friends mediate , thus much you are offered , ( and he that offers most carries it ) , the Youth is ingenious , can write well , cast accounts well , is of good strength , and the like ; Upon this the business is concluded , you look no further ; let his inclination ( as to the best things ) be what it will , or his Education be what it will , that 's scarce thought of . Is this well ? Surely no! Is not this a trespass commited against House-dedication ? do you not in a little time see cause to repent of what you have done , when you have taken in one that proves a thorn , in your foot , a spear in your side , a pest and a plague to your Family ? Is not God afterwards much dishonoured , and you your selves much wronged , by these persons ? Do not bad Apprentices often prove the bane of your own Children ? And doth not infection spread from some one Apprentice to all the rest ? The mischievous consequences of this , are not to be reckoned up : O that therefore , you would be very careful in this matter , to take in such , who either are religious , or at least religiously inclin'd , and religiously educated . 'T is true , you may be deceived , and Youth may miscarry ( after good Education ) , ( the more is the pity , and the greater is the grief of godly Parents ) : but 't is good to go as far as you may , to pitch upon the most probable means for your security ; and then if things fall out contrary to your Hopes , yet this will be your comfort , you did your duty ; you minded the main , though events do not answer your desires . Are you to take an ordinary Servant ? Let him be one that fears God ; such as serve God , are the best to serve you ; Religion makes the best in every relation : * * It is certainly the duty of every Ruler , to endeavor to advance piety and godliness , among all those that are under his charge , and that as well in this lesser dominion of a Family , as in the greater of a Realm or Nation . Of this David wasso careful , so much he thought himself bound to provide , that his Family might be a kind of Church , an Assembly of Godly Persons : And if Masters would endeavour to have theirs so , they would besides the eternal reward of it hereafter find a present benefit by it ; their worldly business would thrive much the better ; for if their Servants were brought to make conscience of their ways , they would then not dare to be either negligent or false . Whole Duty of Man , p. 315. None so diligent , so faithful in this relation , as those that have an inward principle of Grace ; certainly , that will make them to be what I say . I know some make a Profession , and yet are none of the best Servants . I have much ado to forbear from a sharp Digression , as to these ; but I must . Well , 't is but some , and these do but profess , they do not walk answerably to their profession . Think not the worse of Religion , because of the miscarriages of some , who do profess it ; for all this , get religious Servants into your Houses . O they 'l be faithful to you ; and they 'l bring a blessing with them , to the place , where they come ; God blesses the Master for such Servants sake . I have learned by experience , that the Lord hath blessed me for thy sake , ( said Laban to Jacob ) , Gen. 30.27 . The Lord blessed the Aegyptian's House for Joseph's sake , Gen. 39.5 . They will not only work for you , but they will also pray for you : and if you put them upon business , they will pray for success in it : So Abraham's Servant did , Gen. 24.12 . O what a Treasure , is a praying Servant ! Every man is to be valued by this : The praying Physician is the best Physician ; the praying Friend is the best Friend ; the praying Parent is the best Parent ; the praying Servant is the best Servant . O the difference , betwixt a praying Servant , and a cursing Servant . The one procures blessings upon the House , the other judgments ; the one is the Instrument of doing much good , the other of doing much hurt . Take heed of wicked Servants , they are infectious , they carry the Plague about with them . Will you let your Houses be as so many Pest-houses ? God forbid ! O , the hurt that one bad Servant doth in a Family ! he may infect all the rest ; as one scab'd sheep infects the whole flock ; and one rotten apple spoils the whole heap . Eccles. 9.18 . One sinner destroyeth much good . And do you think , that they will ever be * * Frugi atque integer , Nemo vel , ipse sibi vel aliis esse potest , qui probâ Religione non tenetur . Masius in Josh. 24.15 . true to you , who are false to God ? Be careful therefore also in this respect : Now you are building your Houses , you strive to get the best materials ; when you furnish your Houses , you are for the best furniture ; and why not the best Wife , the best Servant also ? When Pharaoh would pitch upon one for that great imployment , to be set over the land of Aegypt ; says he , Can we find such a one as this is , a man in whom the spirit of God is ? Gen. 41.38 . So here , when you are to make choice of persons , for such and such relations , can you find any such , as they that have the Spirit of God in them ? Let those dwell with you , and be admitted into your Houses , who know and fear God : for , others either do not take them in , or ( if the nature of the Relation will bear it ) presently cast them out : This is to dedicate your Houses to God ; and ( if you do not look to this ) never speak of House-dedication , or of your desires to advance Religion there .

CHAP. VII . The Second Branch enforced , concerning the Performance of Holy Duties .

SEcondly , If you would set up Religion in your Houses , ( and so dedicate them to the Lord ) ; see that God be Worshipped , and Holy Duties be duely and daily performed in them : Religion ( though it lie not only in these , yet it ) lies very much in these ; No Worship , no Religion . Now therefore , let it be thus with you ; O that your Houses might be thus consecrated ! that they might be as so many little Temples or Sanctuaries , wherein God might be worshipped ; as so many Oratories , wherein God might be daily called upon . House-worship , ( or Family-worship ) , is a duty incumbent upon every Master or Governour ; he is to take care of it , to see that the blessed God , in his House , have that Religious respect and homage , which is due unto him : Indeed , this is the main , the first thing , that he is to look after . The Jews , besides their Temple-worship , had also their Family-worship , which the Master of the House was to perform . The Paschal-Lamb was to be eaten in every Family , there was to be a Lamb for an House , Exod. 12.3 . this was Family-worship ( in part ) : You read of David , 2 Sam. 6.20 . He returned to bless his Houshold , Upon the bringing of the Ark into the Tabernacle , O his heart was full of joy ; and this he had made great discoveries of , before the people ; now he 'l go to his own Family , and bless them , and spiritually rejoyce with them , in Prayer and Praise , in the sense of this great mercy . O that every day , your Housholds might be blessed by you , by the administration and performance of Worship and Duty in them .

I will not any longer insist upon Generals , but presently come to those particular Family-duties , which I would press upon you .

The first is Prayer , Family-Prayer ; ( for I intend not to meddle with the other kinds of Prayer , but only to limit my self to this ) ; Set up Prayer in your Houses , let your Families be praying Families . O ( if it was the Lords will ) , that we might not have in all this City , one Non-praying Family . God will have his House to be an House of Prayer . Mat. 21.13 . My House shall be called the House of Prayer . Isa. 56.7 . Even them will I bring to my holy Mountain , and make them joyful in my House of Prayer , u. Let it be so with you , let your Houses be Houses of Prayer , then they will resemble the House of God . You must enter upon them by Prayer , ( that I have spoke to ) ; but besides this , there must be a constant course of Prayer , maintained and carried on in them . 'T is true , we have not any positive or express Command in the Word , in which this duty of Family-Prayer , is in so many Letters and Syllables enjoined ; but we have enough in it , to ground solid Inferences upon , which are sufficient to evince and prove the duty . Eph. 6.18 . we are commanded to pray with all Prayer and Supplication , ( i. e. with all kinds of Prayer ) ; Family-Prayer is one kind of Prayer , and therefore we are bound to the performance of it . The Prophet imprecates wrath upon the Families that do not call upon God , Jer. 10.25 . Therefore 't is a duty lying upon Families so to do ; ( for it can only be the omission of an unquestionable duty , that exposes a person to wrath ) : Many such things might be insisted upon , but I shall wave them , my business being rather to exhort than to argue .

That I may prevail with you , to set up Prayer in your Houses , consider the following Motives .

1. This is that which the people of God have always done . Where Grace hath been in the heart , prayer hath been in the House ; as Personal Prayer , so Family Prayer , hath always accompany'd the work of regeneration . The Scripture sets many examples before us , for the proof of this ; Mention is often made of Abraham's calling upon God , ( as Gen. 12.8 . Gen. 13.4 . Gen. 21.33 . & 26.25 . ) We may well suppose , that this was done sometimes in conjunction with his family , ( they being with him in his intinerant posture ) : Esther the Queen , fasted and pray'd with her Maidens , Esth. 4.16 . Job that offered Sacrifice continually for his Children , ( as 't is Job 1.5 ) ; doubtless , he did not omit the offering of Sacrifices with his Children . What was David's blessing of his Houshold ? ( mentioned but now ) , but his praying and praising , with his family . 'T is said of Cornelius , He feared God with all his House ; and he prayed to God alway , Act. 10.2 . ( The connexion seems chiefly to refer to family-prayer ) . If these places of Scripture , and examples be not so convincing and cogent , ( as to the duty in hand , and its inseparable conjunction with the truth of Grace ) , then you may add what your observation and experience doth readily offer to you . Look abroad a little into the world , observe how it is with men upon Conversion ; As soon as ever God hath wrought a saving work in them , Behold they pray ; Acts 9.11 . and that in their Families too : Before this work , ( alas ) they pray'd not in their Houses , from week to week , from year to year ; but no sooner did God seise upon them in a saving manner , but immediately they set up Prayer in their Houses . Vniversal experience offers it self for the proof of this . Well then , let this quicken you to this practise ; Pray in your Families ; for if you be gracious , renewed , sanctified , you will do thus ; this is to carry it as regenerate persons ; this will be a good evidence , that you are really God's people ; whereas the neglect of this , will be a sad evidence , that you are none of them . I will trust a godly man for Family-prayer ; He may indeed for sometime , ( being under the power of some Temptation , or having taken in some erronious principle ) omit this duty , but if he be a truly godly man , he will come to it again .

2. Family-prayer hath much excellency in it . Prayer in all the kinds of it , is very excellent : There 's Secret-prayer , that 's excellent ; O for the Soul to be with God alone , treating with him in private , about its everlasting concernments , spreading its more special and particular wants , corruptions , temptations , burdens before him , Gen. 32.24 . Jacob-like wrestling with him , for this and that blessing ; surely this is excellent . There 's publick Prayer , when the Saints go together in a * * Coimus ad Deum , quasi manu factâ precationibus ambiamus . Haec vis Deo grata est . Tertul. Apolog c. 39. body , and offer an holy violence to the Kingdom of Heaven , join all their force and strength together , for the obtaining of mercy ; this is excellent . Family-prayer comes betwixt these , 't is private , and yet ( in part ) 't is publick ; 't is publick , and yet ( in part ) 't is private ; this is excellent too : In respect of its general Nature , 't is excellent , ( for 't is Prayer , and all Prayer hath excellency stampt upon it ) ; in respect of its usefulness , benefits , precious effects , 't is excellent ; it procures mercies , keeps off judgments , sanctifies all enjoyments , preserves an holy awe of God in the Soul , puts a savour and rellish upon all comforts , furthers Grace here , Glory hereafter ; All this is done by Family-prayer , ( duely performed ) , is it not excellent ? will you live in your Houses without it ? will you lose so great a part of Religion ? and that too which is so much to your own advantage , and to the advantage also , of all that co-habit with you ? Fire is good , you 'l have it ; Food is good , you 'l have it ; Air is good , you 'l have it ; Prayer is good too , ( nay better than all these ) , will you not have that also ?

3. There are proper and peculiar Reasons for House-Prayer ; you pray in secret , not only because of the Command , but because of those special and peculiar reasons , which attend that duty : Family-prayer hath the same inducements ; there are such and such cases , circumstances , considerations , which this duty doth best hit , and meet with , and is best suited to ; O therefore make conscience of it : There are Family-sins to be bewailed , Family-miscarriages to be reformed , Family-mercies to be acknowledged , Family-wants to be supplied , Family-undertakings to be blessed , Family-afflictions to be sanctified , Family-dangers to be prevented : Now are there so many cases proper to a Family ( as a Family ) , and shall there not be Family-prayer to reach to all these ? O that Masters of Families would consider what I say !

4. Mercy and Justice , Pity and Fidelity , call upon you , to call upon God , in and with your Families . Have you precious souls committed to you , will you let them perish ? where 's your mercy and pity ? shall so many Children , so many Servants , be lost for ever , for want of Prayer ? be not so cruel for the Lords sake : You feed their bodies , ( it would be cruelty to let them starve for want of food ) , but is not this worser cruelty to starve their souls ? never to pray with them ? never to help them onwards in Heaven's way ? O , though you have not the Grace of a Christian , yet if you have but the bowels of a man , methinks you should pray in your Families ; to prevent the ruine of those precious souls , that are under your roof . Besides this consideration ( which is proper to Mercy ) , Justice requires this of you : Family-prayer is a debt which you owe to them who are under you ; they owe subjection obedience and service to you , you owe prayer to them . The Apostle having spoke to Masters to give unto their Servants that which is just and equal ; presently subjoins , Continue in prayer : as if this was one thing , that Masters , in justice , are to give to their Servants , Col. 4.1 , 2. O 't is a real wrong to your Servants when you do not pray with them ; you are not only unmerciful but unjust in so doing ; not only false to God , but injurious to them ; you may better withhold their wages from them , than the duties of Religion .

5. If this be nothing to you , let me add further , Self-love requires this of you . I mean by this , not so much Self-love with respect to your selves , at the great day of Account , ( though that be the main ) ; but I mean Self-love , with respect to your present concerns ; you would have your Families blessed , your Houses secured , Self-love puts you upon this ; and can you hope for this if you neglect Family-prayer ? Ah , you and yours lie open to judgments , so long as this is neglected : Jer. 10.25 . Pour out thy wrath upon the Heathen , and upon the Families that call not upon thy Name . This imprecation is a kind of commination ; God will pour out his wrath upon Prayerless-families ; Till Prayer be set up in your Houses , judgment hangs over your heads ; the curse of God is over you , and all that belongs to you : you live in the midst of dangers every moment ; you lie down every night , liable to some sudden and sore evils ; O , 't is not only thus with you , that you are out of God's care and tuition , but ( so long as Prayer is neglected ) , you are under his fierce displeasure , which is continually ready to break out against you . O , where 's your Self-love ? If there was nothing more than that , one would think , that should put you upon Family-Prayer . Do you love your Selves , your Houses , your Estates , your Relations , and yet will you not fall upon the means which are proper to bring down the blessing of God upon them ? No Prayer , no Protection from evil , no communication of Good ( in a Covenant way ) : The unpraying Family , is the unblessed Family .

And are these things so ? what reason have I then to bewail the too general omission of this duty ; I speak of what is in this City : Is Family-Prayer duely performed in every House in this City ? If one should go from House to House , and ask at every House , Is God here called upon ? Doth the Master of this House pray with his Family ? Oh , I fear , it would be answered by too many ; No , God is not here sought unto ; Here we live , here we feed , here we trade , here we rush into the world as soon as we are up , and here we go to bed , as soon as our business is over ; but here 's no Prayer . O Lord , how sad is this ! that in a City , where the Gospel hath been so long , so powerfully preached ; that in a City , which hath passed under such variety of remarkable judgments , there should be so many Prayerless Houses . O 't is a rocky heart , from which this consideration doth not fetch some sighs and tears ! I beseech you , who have any conviction or tenderness upon your Consciences , let it be otherwise with you ; Let the Arguments that have been used , prevail with you , forthwith to set up Prayer in your Houses ( if hitherto it hath been omitted ) : How would it rejoice my soul , might I but hear , ( upon the reading of this ) , That some Citizen was wrought upon to call his Family together , and to say , The Lord forgive me , hitherto I have liv'd in the omission of Prayer with you , but now ( the Grace of God enabling me ) I am resolv'd to fall upon it ; morning and evening we will call upon God together ; we will not only eat and drink together , and work together , but we will also pray together . The good Lord work this resolution in many of you ! O if it be not within your doors , Lord have mercy upon us , there will be too much cause to write upon your doors , The Lord have mercy upon you , Can you read such motives as have been set down , and yet not pray ? Have you liv'd to see and feel such terrible judgments ( by Plague and Fire ) , and yet not pray ? Are you upon such uncertainties for the future , and yet not pray ? I trust in the Lord , some will be wrought upon . 'T is your own advantage that I aime at ; 't is only your own souls good , and your Families good , that I design ; if you will yet go on in an ungodly course , what 's that to me ? I have done my duty . Do I come with things disputable to you ? do I speak as one that pursues the interest of a Party ? Surely no : that which I urge upon you , is as cleer as the light of the day , and that which all parties agree in ; and therefore let not any reasonings or prejudices , keep you off from the practise of a duty , so clear , so universally granted .

Especially , you that are Professors , do you pray in your Families ; what ? a Professor , and not pray in thy House ? what a shame is this ? what a contradiction to thy profession ? what a demonstration of the unsoundness of thy Profession ? what mischief dost thou do to others by this ? how many loose and carnal persons are hardned upon thy omission ? what will men say ? What need we to trouble our selves about Prayer in our Houses , when such a neighbour , or such a neighbour , ( who go for Professors ) omit it , as well as we ? And will not the sad effects of this , reach to thyself too ? will not the fervor of thy affections towards God , very much abate ? will not grace insensibly decline ? will not the power of Godliness languish ? wilt thou not be at a stand , nay , wilt thou not go backwards in Heavens way ? canst thou do any thing more to gratifie Satan ? Do but observe how it is with persons , who cast off Family-prayer , ( or perform it very seldom , and in a careless negligent manner ) , and tell me then , whether I speak truth or not . We read of one Baldwyn , Archbishop of Canterbury , Pope Vrban writing to him , he stiles him , Girald . Itiner . Camb. L. 2. C. 14. Monachum ferventissimum , Abbatem calidum , Episcopum tepidum , Archiepiscopum remissum : He was , whilst a Monk , very fervent ; when an Abbot , then but hot ; when a Bishop , then but lukewarm ; when an Archbishop , then he was key-cold . That effect , which preferment had upon this person , the neglect of secret and Family-prayer , hath upon Christians ; it makes them by little and little to cool in their spiritual heat , and in time , to come to just nothing ; you that profess God , do not you live ( what ever others do ) without this Heavenly duty . This in General to urge Family-Prayer .

It will be asked , How often are men to pray in their Families ? I answer , Every day , morning and evening . The Jews they offered burnt-offerings unto the Lord , according to the custom , as the duty of every day required , Ezra . 3.4 . ( that is ) they offered burnt-offerings morning and evening ; ( See v. 3. ) They had their morning and their evening Sacrifice every day ; that 's clear from 2 Chron. 31.3 . ( and from several other Scriptures ) : So here , you that are Masters of Families , * * See Whole Duty of Man , p. 110. morning and evening , in your Houses , there must be Prayer ; oftner if you please , but to be sure not seldomer . This must be the Alpha and the Omega of every day ; you must begin and end all with God ; Hinc omne Principium , huc refer exitum . ( Horat. ) Prayer ( as one expresses it ) must be the key to open all in the morning , and the Bar to shut up all at night . Sit oratio Clavis Diei , & Sera Noctis . 'T is not enough now and then to give God a prayer , under some sudden pang of devotion ; but there must be a daily , constant performance of it . As to * Morning Prayer , I cannot ope mine eyes , But thou art ready there to catch My morning soul and sacrifice , Then we must needs for that day make a match . Herb. Poem . p. 54. is it not sweet ? Is it not good , when the body hath been refreshed by sleep in the night , to get by prayer in the morning some refreshment for the Soul ? to begin so as to get an heavenly tincture and savour upon the heart all the day after ? Have not mercies been received in the night ? must they not be acknowledged ? Do not renewed mercies call for renewed praises ? Do not you need God in the day , in sundry respects ? and will you not therefore go to him , and plead with him ? * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . V Ch rond . in Pythag. Fragm. p. 205. Is it not reason that God should have the precedency ? will you serve the world before you serve God ? what a preposterous thing is that ! Is not this the way to prosper in your enterprizes , to be blessed in your undertakings all the day ? Is not this true , that work on earth is done best , when work with Heaven is done first , ( as one says ) . Psal. 5.3 . O in the morning let God hear your voice , in the morning do you direct your prayer to Him , ( both alone , and also with your Family ) : 'T is the custome of some in this City , they pray in their Houses at Night , but not at the morning ; Surely this is an omission : God appointed the morning as well as the Evening sacrifice ; Is there not reason for the one , as well as the other ? Shall we say of Prayer , what bloody Gardiner once said of the Doctrine of Justification by Faith , that it was good Supper-doctrine , but not so good to break fast on ? I say , shall we say this of Prayer ? And then as to Prayer at Night ; O do not dare to lie down at night before you have sued out the pardon of the sins of the day past , acknowledged mercies received , and solemnly put you and yours under God's Almighty Protection . Who knows what a Night may bring forth ? O how many amazing Accidents may fall out before the morning ? and therefore first commit your selves to God by fervent prayer , and then lie down to take your rest . I put in , Fervent prayer . for this indeed is the only prayer ; God will not be put off with dull , dead , sleepy devotions , he will have you pray in prayer : you do nothing , if you do not pray with holy fervour : Jam. 5.17 . As neglects of Prayer are very evil , so negligences in prayer are very evil also . When you are about God's work , take heed of doing it negligently , lest you meet with a curse instead of a blessing , Jerem. 48.10 .

I cannot dismiss this Exhortation to Family-prayer , ( though I have been long upon it ) before I answer a few Objections , that many are too ready to make against it .

1. Object . Say some , We pray in secret , for our selves and for our Families ; must we pray with them too ? Ans. Yes ; Secret prayer is very good , a great evidence of sincerity , you do very well in making conscience of it ; but withal , you must make conscience too of Family-prayer : both are of divine Institution , and the one must not thrust out the other . Indeed I can hardly believe that you pray in secret , See Gu●n . Christ . Arm. 3d. part , ch. 40. pag. 421. unless you pray in your Houses also : He that is sincere in one duty , will be sincere in every duty : You may do your Relations much good , when you are alone in praying for them ; but probably , you will do them more good , when 't is not only praying for them , but praying for them and with them too ; for now they too are in God's way , and so more capable of Divine impressions , and Divine blessings .

2. Obj. Others say , We go to Church on the Lord's day with our Families , and there we pray ; is not this enough ? Ans . No ; That-God , who requires publick prayer , requires Family-prayer also ; and the whole will of God must be observed . O how soon are men cloy'd with duty ! They never think they have enough of the world , but they soon think they have enough of duty ! You do not give God all of his Sacred Time , will you give him no part of your Common Time ? Will you be Christians on the Lords day , and Heathens all the week after ? And wherein are you better than Heathens in your Families , if no religious exercises be there performed ? ( therefore the Prophet joins together Heathens and Families that do not call upon God , Jer. 10.25 ) . The Scripture-word , by which ungodly men are described , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; they are such as do not worship God : and this is the character of such , They call not upon the Lord , Psal. 14.4 . You may attend upon publick Ordinances upon the Lord's day , but if you omit secret and Family-prayer , you are but ungodly persons , in the account of God ; you defraud him of the Worship due to Him .

3. Obj. Others will ask me , What profit is there in this ? ( much like to them , Mal. 3.14 . ) Do not we see that all things happen a like to all ; As 't is with the Non-praying House , so 't is with the praying House ; we see no difference : Did not the late Fire sweep away the one as well as the other ? If the Fire had pass'd over the Families where Prayer was , ( as once the destroying Angel did , over the Houses of the Israelites , when the Aegyptians were smitten ) , Exod. 12 27. then we should have been convinc'd , that 't is good for men to be consciencious herein ; but now we are of another opinion . Ans. O take heed , take heed , of drawing such inferences from the late tremendous judgment : I hope , the most of you do tremble , at such a thought , as this objection doth suggest ; but yet I fear it prevails in too many . The full answering of it would take up much time : In short , how apt are men to pervert God's Ends in his judicial proceedings ; Surely in the late dreadful providence God's end was to further Reformation , Piety , Religion , Prayer ( in all the kinds of it ) amongst us ; and here men turn it quite another way , and put a contrary construction upon it . But , O the wickedness , as well as the weakness , that is in this objection ! I would lay before such persons as have this in their hearts ( for I suppose few will speak it out ) , to consider these few things .

1. The judgments of God are very often promiscuously inflicted : the Good and the Bad are both equally involved in the same external calamities . As it fares with the Sinner , so it fares with the Saint : Piety doth certainly secure from eternal evils , but not from temporal evils . God hath an Eternity for the punishing of the bad , and for the rewarding of the good ; & as to that , there shall be a difference indeed , but here , as as to temporal rewards and punishments , there is no such discrimination . He hath very wise ends in this , which though at present we cannot fadom , in time we shall . And therefore let none from the late judgment , ( which was impartially and promiscuously executed ) be hardened against an holy course , or religious duties ; for this is no new thing , 't is but that which hath been in all Ages . God will have none to take up religion ( mainly or chiefly ) upon Temporal advantages ; he will let the world see he hath better recompences , than what lie in the bestowing of outward good , or preservation from outward evil ; As also , that he is not fond or partial in his Government of the world , but very just and righteous ; Insomuch that if his People sin against him , it shall be so far from their being exempted from corrective providences , that they shall be the first who shall smart under them . See 1 Pet. 4.17 . Ezek. 9.6 .

2ly . God's judgments are often very mysterious ; they are nunquam injusta , but interdum occulta , ( as Aug. speaks ) : Psal. 36.6 . Thy judgments are a great deep . Psal. 77.19 . Thy way is in the Sea , and thy path in the great Waters , and thy footsteps are not known . Rom. 11.33 . How unsearchable are his Judgments and his ways past finding out ! Such was the late dismal Fire ; O it was a very mysterious , hid , dark dispensation ; we felt it , but we do not yet understand it . But , shall any from a mysterious judgment , argue against a clear and known duty ? ( such as Family-prayer , and an holy life , is ) ; what ever God's designes were , or his reserves , that I cannot yet fadom ; but surely this he never aim'd at , to take me off from Duty ; and I greatly sin , if I put such an interpretation upon what he hath done .

3ly , Though the same judgments may befall God's people and others , ( praying and not praying ones ) , yet there is a vast difference . Consider them materially , they are the same ; but consider them in their ends and circumstances , Isa. 27.7 . they are not the same . As 't is in Mercies ; Saints and Sinners have the same Mercies , yet there is a great difference ; for what the one have , 't is in Love , what the other have , is in Anger ; So 't is in judgments : what befalls the Wicked befalls the Godly , but yet there 's a great disparity ; 't is judgment , and in judgment to the one ; 't is judgment , but 't is judgment in mercy to the other ; 't is Poyson to the one , 't is but Physick to the other : 't is a Knife to kill , to the one , 't is but a Knife to cut , and so to cure , to the other : 't is Punishment to the one , 't is but Chastisement to the other ; there 's the wrath of a Judge to the one , 't is but the anger of a Father to the other . Praying Houses ( 't is true ) were burnt down as well as others , ( there was no difference as to the external stroke ) : Ah but in other respects the difference was great . Such as desir'd in all things to approve themselves to God , to dedicate their Houses to God , though they drank of the common cup , yet the case to them is altered . In the Fire they had God's presence with them , to support , teach , sanctifie , comfort , to make up their losses in himself , to make up outward losses with inward gain ; to show them that House to which no Fire shall reach , ( and the like ) . I doubt not but many of the people of God have found this to be true . Now it was not thus with others ; Therefore let not any argue against Religion , or a religious course , as being unprofitable : for that is false . Though it doth not keep off judgment , yet it keeps off the sting of judgment ; it makes it to be a quite other thing ; so that it carries Honey with it in the midst of all its gall and wormwood ; it so circumstantiates the worst of common evils , that they become wholsome and tolerable . Let Atheists then be silent , here 's enough to stop their mouths , though ( in outward appearance ) all things come alike to all , Eccles. 9.2 .

4ly , Where Prayer was performed , there were sins which incensed and provoked God . O! God did put no difference betwixt praying families and others : for though in this they did their duty , yet in other things they did not ; O the pride , the covetousness , &c : that was in praying Houses ! and therefore no wonder , that they shared in the common judgment ; Were there no sins with them , even with them ? ( as 't is 2 Chron. 28.10 . ) Now let me tell you ; You that neglect Religion , Prayer in your Houses , God will punish you , because you do not pray : They that do make conscience of these , if they sin other-ways , God will punish them also , though they pray ; I would not put you upon this duty , as if this would secure you , do what you will in other respects ; but , do you pray walk in all things answerably to your prayers , and see if God doth not ( even visibly ) bless you in this world .

5ly , Though praying Houses are not always preserved from external and common judgments , yet often they are . Polanus tells us of a Town in the Territory of Bern , Out of Mr. Gurnal , 3d. Par. ch. 37 : p. 413. consisting of ninty Houses , which was in the year 1584 destroyed by an Earthquake ; all of it , except the half of one House , where the Master of the Family was earnestly praying with his Wife and Children , upon their bended knees to God ; this was preserved . And I question not , but that many such Instances might be found out , if I had time to make search . O , pray in your Houses , peradventure God will secure them from outward evils ; but however if this be not done , you shall not lose by what you do ; you your selves shall be secured from Hell , intitled to spiritual and eternal blessings ; you may lose your Houses , but your Souls are safe : And why now should any say , What Profit is there in serving God , and in setting up Prayer in our Houses ? This objection ( though I have often had it in my thoughts ) yet here it came in suddenly and unexpectedly upon me ; and taking me when I was in haste , I could not speak so fully to it , as the nature of the thing requires : Truly I fear , the late Judgment , instead of being improved to further Holiness , and the fear and worship of God , it hardens many in Atheism and Irreligion .

4. Obj. I come to a fourth objection . Say Some ; We would with all our hearts pray in our Families , but our businesses are so many , we have no time for it . Ans. No Time ? a most pitiful pretence . I can scarce hear it with patience : what ? no time to serve your God , ( who gives you all your time ) , to save your own , and the souls of all the rest in your Families ? what , no leisure for this ? Do you say no time ? that 's a meer pretence ; indeed it is , No heart ; if you had but an heart for the duty , you would find time enough for it . O I beseech you , set up Prayer in your Families , morning and evening , you have time enough for it ; Men * * Non exiguum Temporis habemus , sed multum perdimus . Senec. V Non inopes ejus , sed prodigi sumus . Id. prodigally throw away their time , and then they complain , they have too little of it : They can spend so much in dressing , eating , recreation , sitting at an Alehouse or a Tavern , and yet they want time for holy attendance upon God : As if the Miller should pretend want of Water to make his Mill go , when he lets it run wast . O will this excuse you at the great day , Lord , we would have pray'd in our Families , but we had no time for it ? you will be ashamed to make use of this excuse then ; and yet how is Conscience baffled with it here ! O , that I might prevail with you , to lay aside this objection , and presently to set upon the duty ! what ? hath the world so many Hours from you every day , and do you grudg God one ? hath God given you such a liberal proportion for the minding your affairs , and will you not spare him a little , morning and night ? what ? so much taken up with your Trade on Earth , as to neglect your Trade with Heaven ? Shall the particular calling swallow up all , and the general calling have nothing ? Shall the Servant shut the Master out of doors ? Luk. 10.41 , 42. Martha-like , will you be cumbred with many things , and neglect the one thing needful ? that which is of so great importance ? Is there any business to be compared with the Salvation of Souls ? ( and you have many Souls to mind ) ; Will that ever profit , either you or yours , which is gained by the neglect of God and duty ? 'T is not an hinderance , but an help to you , to begin the day with Prayer . Melch. Adam . in Vitâ Luth. Luther us'd to say , Benè orasse est bene studuisse ; To have pray'd well , it is to have study'd well : And therefore 't is said of him , That he spent three hours every day in Prayer and Meditation ; Easque studiis aptissimas . Your business will go on the better for praying . A whet is no let , ( is our Proverb ) ; The Traveller doth not lose by his baiting . Bishop Bromrigge , Serm. 1. p. 6. In Gerson's time , the Friers had a foolish opinion , that no man was the older for the time he spent at hearing of Mass : Nemo senescit pro tempore , quo quis Missam audit . 'T is true in my case , ( though 't is false in theirs ) ; Time spent in the service and worship of God , is no loss to a man . You pretend business ; what abundance of business did lie upon the hands of Job , ( a person so rich that had so vast an estate to manage , who also was a Magistrate ) , Job 1.5 . and yet every day he rose up early in the morning , and offered burnt-offerings for his Children . And so Joshuah ; he was a General , a Ruler , doubtless his business was very great , yet this would not take him off from Family-Worship , Josh. 24.15 . ( I and my House , &c ) . 'T is but rising-early ( as Job did ) , and you 'l get time enough for Secret and Family-Prayer : Why do we complain of the want of Time , when we snort it away upon a bed of Idleness ? O Sluggard , rise , and call upon God ; be at thy Closet , and House-devotions , betimes , The poor birds , are chirping and singing their Mattens very early , and wilt thou sleep ? and sleep away thy praying time ? O do not so . I 'le shut up this Head with that advice of the old Rabbins , Minue negotia ut vaces legi : O whoever thou art , if thy businesses be indeed unmanageable with an holy course , lessen them , ut vaces Deo , that thou mayst have the more time and leisure to wait upon thy God .

5 Obj. One Objection more , and I have done . Some plead inability ; They would pray , but ( alas ) they cannot , Ans. Cannot pray ? that 's a sad word indeed ! But is it so ? Hast thou liv'd so long in the world , and hast thou not learned yet to pray ? Canst thou govern thy Family , provide for thy Family , train them up in their several Arts and occupations , and do all things that are proper ? and is this the only thing which thou canst not do ? thou canst not pray ? Canst thou tell the Physician how 't is with thy self , and with thy relations ? and canst thou not tell God humbly and reverently , how the case stands , as to thy self and thine ? Surely if this be so , 't is very sad ; and know that this inability is thy sin , and therefore will be no excuse to thee . O labour after a praying spirit for the time to come : And in order to this , fall upon the duty : The way to pray , is to pray ; Duty is the best preparative for duty . 'T is better to use Crutches than to stand still alway ; but use legs and have them , ( so we use to say ) : Do but set your selves to the duty , and the Spirit of God , Ezek. 12.10 . ( that blessed Spirit of Grace and Supplication ) will help you in it ; 'T is his great office to help poor Creatures in their infirmities , as to prayer , Rom. 8.26 . Never did any heartily desire to pray , but this Spirit enabled them to pray . Do not mistake the duty ; it doth not lie in words , in volubility of expressions , in good language , ( though it becomes us to speak becomingly to Gods Majesty ) , in strains of Rhetorick , but in the inward pantings of the heart after God : 'T is not the elegant , but the fervent prayer that prevails : Jam. 5.16 . The key opens the lock , though it be made of plain mettal : The Child is heard , though he speaks but very brokenly and imperfectly ; sighs and groans must do your work : and surely , if you had but a sense of your personal and Family wants , this you would come up to . You need not teach a Beggar how to beg , nor a starving man how to ask bread : Be but sensible of your need of mercy , and you 'l know how to speak to God . Optimus or andi magister , est Necessitas ( saith Luther ) ; Pinching necessity is the best Master to teach men to 〈◊〉 Get but a sense of this , and the ●…'s asistance , and I 'le secure you , this inability will soon be removed . So much for the pressing of the First duty , which I would have every man to set up in his House , viz. Family-Prayer . Should I give you Directions about it , I should be too tedious ; 'T is better to say nothing in so weighty an Argument , than not to speak fully to it ; and that I must not do at present .

A Second Duty , that I would commend to you , is , the Frequent reading of the Holy Scriptures in your Houses : 'T is not enough to pray in your Families , but the Scriptures must also be read in them . Aaron was to burn the Incense , and to light up the Lamps too . Exod. 30.7 , 8. The Incense was a resemblance of Prayer , ( Psal. 141.2 . Let my Prayer be set forth before thee as Incense ) ; and the Lamps , of the Word , ( Prov. 6.23 . The Commandment is a lamp , and the Law is light . Psal. 119.105 . Thy Word is a lamp unto my feet , and a light unto my path ) : Thus it must be with you , the Incense and the Lamp , Prayer and the Word , must go together in your Houses . Prayer and Reading God's Word , are two duties which do so well accord , and so mutually help each the other , that 't is pity to part them .

I would here speak something , to stir you up to read the Scriptures by your selves ; O when you are alone , let the Bible be much in your hands , let not a day pass over you , in which you do not spend some time in this duty : The Jews were to go out , and gather a certain rate of Manna , every day , Exod. 16.4 . Do you every day retire your selves from the world , for the reading of the Scriptures , and gathering something out of them . May be , you look into them a little upon the Sabbath day , but then they are laid aside all the week : surely this should not be so . Col. 3.16 . Let the word of Christ dwell in you richly . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Hearken ( says Chrysostome ) , you that are Tradesmen , get you Bibles , get you Bibles , read the Scriptures , that the word of Christ may dwell richly in you : The same do I say to you ; O , shall the Shop-book be minded , and shall Gods-book not be minded ? shall that be altogether in your eye , in your hands , and this be neglected ? Shall News-books , Plays , Romances , Histories , Philosophical Discourses ▪ take up all your time ? 'T was a most blasphemous speech that of Politian , that , There was more in one of Pindar's Odes , than in all David's Psalms : ( This was the person , who said , He had never spent his time worse , than when he once read over the New Testament ; and yet 't is reported of him , that he spent three years in studying this brave Criticism , Whether it should be written Virgilius , or Vergilius : O the desperate folly and wickedness of the man ) ! Do not many of you think , and interpretatively speak , that other Books are better than the Bible , because you read the one so much , the other so little ? Hierome once heard a voice speaking to him , Ciceronianus es , non Christianus : Thou art a Ciceronian , not a Christian : because Tully was much , the Scriptures but seldome , perused by him . O , if such audible voices were now in use , how many might expect to hear something every day , to upbraid them with their great neglect of reading the Word , and spending their time in other impertinent , unedifying , flesh-pleasing , but not soul-saving Writings . I intreat you to set upon daily , diligent , serious reading of the Scriptures : Hath God in them giben you so full , so plain , so excellent a Revelation of his Will ; and will you not look into them ? Is such a revelation to be slighted ? when God hath so condescended to give it , will you make nothing of it ? They are your Rule for Faith and Manners , Isa. 8.20 . Gal. 6.16 . They are the foundation , upon which all is built , Eph. 2.20 . They are as a Light hung out in a dark Night , to keep you off from rocks and sands ; the Star which must direct you to Christ ; the card or compass that you have to sail by ; the glass in which you may see ( not what your faces , but ) what your hearts are : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Athanas . Are you blind ? there 's eye-salve ; ( they are a glass that mends and cures the eye , which no other glass doth ) . Are ye assaulted with Enemies ? there 's an Armory , a Magazine to furnish you with weapons , offensive and defensive . Are you sick ? there 's that which is Medicinal . Are you hungry ? there 's Food . Are you under wants ? there 's a Shop in which you may be furnished , with whatever you need . Are you ready to faint ? there are Cordials to revive and strengthen you : O , who would not read the Scriptures ! There the deep things of God , ( the whole platform and contrivance of God about man's Salvation ) , are revealed . 1 Cor. 2.10 . They are able to make men wise unto Salvation , 2 Tim. 3.15 . ( that 's an high Elogium of the Scriptures ; 't is a commendation only proper to them ; All the Books that ever were pen'd , cannot do this ) : They are profitable for Doctrine , for reproof , for correction , for instruction in righteousness , 2 Tim. 3.16 . They are God's * * Quid est Scriptura Sacra , nisi quaedam Epstola omnipotentis Dei ad Creaturam suam ? Disce cor Dei , in verbis Dei . Gregor. Letter , ( indited by his own Spirit , written ( as it were ) with his own hand ) , which he hath been graciously pleased to send to you ; and will you not read it ? If an earthly King should send you a Letter , would you put it up in your pockets , or throw it aside , and never look into it ? or would you do thus to a Friend that should write to you ? And will you slight what the great God , your best friend , in love to your souls , doth send to you ? The Scriptures are the Touchstone for your Graces , the Test for your Evidences , the Magna Charta of your Priviledges , the foundation of your Hopes ; by them you must stand or fall , and be judged at the great day : Joh. 12 46. Of all Writings they are the most delightful : O , that infinite sweetness and delight that is to be found in them ! will not all this prevail with you to be much in reading of them ? Let Alexander be so fond of his Homer , that he cannot sleep unless Homer be under his pillow : Senec. L 8. Ep. 6. Cum ●egeris Sexti●●● , &c. liber est supra hominem , dimit●ie ●e plenum ingentis fid●●iae , &c. Let * Seneca so much cry up the Books of his Sextius ; and Tully the Book of the Twelve Tables : Let your delight be in God's Word , to read it , to meditate on it , night and day . ( Psal. 1.2 ) . Cicero● lib. 1. de Orat. Bibliothecas omnium Philosophorum , 〈◊〉 mihi videtur Duodecim Tabularum , si quis rerum fontes & capin● viderit , & authoritatis pondere , & utilitatis ubertate , liber ssuperare .

Besides this , you must read the Scriptures in your Families ; Dei verlium non modo in Templis pub●ice praedicari , ssed in privatonum aedibu●●ectitari & audiri oportet . Daven . in Col. 3.16 . if it be possible , let these be read whenever you pray ; but though sometimes you will be hindered , and you cannot be so constant in the one as in the other ; yet however read the Scriptures frequently in your Families , to your Children and Servants : Would you have them perform their duty to God , to you ? let them know what it is , out of the Word . (a) (a) Ibi bellator reperit unde virtute animi roboretur ; Inde Princeps accipit , &c. Cassiod . Ep. 3. There are particular directions , suited to all relations ; such as will make all relations good ; O , therefore acquaint them with it . May be , they themselves cannot read , or will not read , or they want time to read , the more doth it lie upon you to spend some time with them in this duty : Who knows , but that this may be the means of conversion to them ? God sometimes blesses this ordinance to this end , and doth that in an ordinary way , which he did to Austine , in that extraordinary , Tolle & lege . Blessed be God , In your Religion , you are not interdicted the reading of the Scriptures , they are not to you as a fountain sealed , or lock'd up from you ; you may go to them when you please . The Papists will not suffer their Proselytes so to do ; without a specialdispensation , their Laity must not meddle with the Bible : This ( to me ) is one of the most venemous opinions , and most impious practises , in the whole Body of Popery . Sixtus Senensis tells us , To suffer Laymen to read the Scriptures , is nothing but to throw Pearls before doggs or swine . 'T is Pope Innocent's allusion , A beast ( saith he ) was not to touch the Mount , neither are private persons to meddle with the Scriptures . And Bellarmine says , Scripturae obscuriores sunt , quàm ut à Laicis possint intelligi . viz. Rivet , Chamier , Whittaker , Dr Fr. White , ( with very many others . But our * Protestant Divines have sufficiently proved the plainness and perspicuity of the Scriptures , in the Fundamentals of Faith and Practise . May you then read the Scriptures , and will you not ? Num Deus , & mentis & vocis & Linguae Artifex , disertè loqui non potest ? Imo verò summa Providentia carere faco voluit ea quae divina sunt , ut omnesi●telligerent , quae ipse omnibus loqueretur . Lactant. lib. 6. c. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysost. in Ep. 2 ad Thes. Hom. 3. August . de Doctr. Christ . l. 2. c 9. In his quae apertè in Scripturâ posita sunt , inveniunturilla omnia , quae continent fidem moresque vivendi . ( vid. etiam in Psal. 8. ) Fulgent : In verbo Dei abundat , quod perfectus comedat , & quod parvulus fugat . Gregor. Divinus Sermo , sicut my●teriis prudentes exercet , sic plerunque superficie simplices refovet ; Habet in publico , unde parvulos nutriat , servat in secreto unde mentes sublimium in admiratione suspendat : Quasi quidam fluvius , plenus & altus , in quo & agnus ambulet , & Elephas natet . Aug. Spiritus Sanctus ita Scriptur as modificavit , ut locis apertioribus fami occurreret , obscurioribus fastidia detergeret . This is in his Treatise , De Doct. Christ . l 2 c. 6. Id. de Verb. Dom. Pascimur apertis , exercemnr obscuris : hinc Fames pellitur , illinc Fastidium . Chrysost. Hom. in Mat. The Scriptures are easie to be understood , and exposed to the capacity of every servant and plowman , and him that is most unwise . Therefore God penned the Scriptures by the hands of Publicans , Fishermen , Tent-makers , &c. that none of the simple might have any excuse to keep them from reading , that so they might be easie to be understood of all men , the Artificer , the Housholder , &c. Ambros . Ep. 44. Mare est Scriptura divina , habens in se ; &c. — Cyril . Nihil in Scripturis difficile est iis , qui in illis versantur ut decet . O , your neglect will make your case worse than the case of Heathens , or Papists ; for the one have them not to read , the other have them , but they must not read them . To conclude , to read a Chapter or two , would not take up so much time , but what you may well part with in a work so necessary , so good as this is . I 'le say no more on it .

Thirdly , There is one Duty more , ( which I cannot pass over without speaking something to it ; and that is , Singing of Psalms in your Families : That this is no Jewish , Legal , antiquated Duty , but that which is Evangelical and incumbent upon Christians under the Gospel ; several ( who have wrote upon that Argument ) do prove strongly and convincingly : You have the practice of our Saviour , and of the Apostles for it ; At the closing up of the Lords-Supper , they sung an Hymn , Mat. 26.30 . The Jews us'd to conclude their Passeover with the singing of David's Psalms ; particularly they sang , Psal. 111. Psal. 112. and so on to the 116. Psalm : In imitation of them , Christ and his Apostles after the Sacrament , they sang an Hymn too ; which ( probably ) was either the forementied Psalms , or some other Psalm or Psalms of David . Act. 16.25 . You read of Paul and Silas , At midnight they pray'd and sang praises to God . Besides Examples under the New Testament , the Command is very express ; ( and indeed 't is as express for singing , as 't is for praying , or hearing , or any other duty ) . Eph. 5.19 . Speaking to your selves in Psalms and Hymns , and spiritual Songs , singing and making melody in your heart to the Lord . Parallel to which , is that , Col. 3.16 . Teaching and admonishing one another ; in Psalms and Hymns and spiritual Songs , singing with grace in your hearts to the Lord . Here are three words , Psalms , Hymns , and Songs : concerning the * * vid. Gatak Adver . Sacra , l. 1 : c. 10 : p : 124. difference or distinct notions of which Divines , do somewhat differ . Hierome goes one way , Beza another , Grotius a third , Zanchy a fourth : He that pleases , may look into them , or peruse Bodius , Davenant , and other Interpreters upon the Places cited , ( for 't is not my intention to stay upon this ) . Clearly , the Apostle alludes to the Hebrew Titles or Divisions of David's Psalms . They were divided into Mizmorim , Tehillim , and Shirim ; which Titles the Septuagint render , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; These are the words used here by the Apostle ; and therefore the inference is good , that David's Psalms were in his eye , and that he directs Christians under the Gospel , to the singing of David's Psalms , when he enjoines them , to speak to themselves in Psalms , and Hymns , and Songs , ( these being the Titles commonly applied to those Psalmes , and by which they were usually understood ) : You have another Precept for the Duty , Jam. 5.13 . Is any afflicted ? let him pray : Is any merry ? let him sing Psalms . So that you see we have an Institution to ground our practise upon ; upon which the singing of Psalms becomes not only a thing lawful , but also matter of duty : And what the * * Affirmaba●● hane fuisse summam vel culpae suae vel erroris , quod essent soliti stato die ante lucem convenire , carmenque Christo , quafi Deo , dicere secum invicem . Pliny , in that most remarkable Epist. Lib. 10. Epist. Ep. 97. Tertul. speaks of Hymni antelucani . Apol. c. 2. &c. 39. Vt quisque de Scripturis sanctis , vel de propri● ingenio potest , provocatur in medium Deo canere . ( This , as to the manner , was something extraordinary ) vid. Just. Mart. in Quaest. & Resp. ad Orthod. Quaest. 107. p ; 462. practise of the Primitive Christians was in their Assemblies as to this , is very well known out of Pliny , Tertullian , Justine Martyr , and others . I should very much swell up this Discourse , should I fall upon the drawing out of the full strength of the Scriptures alledged ; upon the vindicating of them from all those cavils by which some would evade them ; upon the answering of all objections made against the duty ; and the explication of all difficulties about it : for brevity sake , I will pass by all this , and only refer you for fuller satisfaction in all these things , to those who have ( to very good purpose ) written upon this Argument , as Mr. Cotton , Ford , Sydenham , Dr. Manton upon James 5.13 . ( with several others ) : That this Singing of David's Psalms , was used in the Temple-worship , cannot be deny'd ; for , 't is said , 2 Chron. 29.30 . Hezekiah commanded the Levites to sing praise unto the Lord , with the words of David and Asaph the Seer . That 't is now to be used in publick Worship , ( as a part of it ) cannot be denied neither : David in Psal. 95. reckoning up the parts of publick Worship , he instances in Prayer , v. 6. in Hearing , v. 7. in Singing , v. 1. &c. That it ought to be used in Family-Worship also , cannot be deny'd neither . Surely , they that grant the duty must grant also , that 't is very necessary , proper , useful , in private as well as in publick ; O therefore let me desire you to setup this holy exercise in your Houses ; Pray there , read the Scriptures there , and sing Psalms too there . The general omission of this , is much to be lamented ; what through profaneness in some , and groundless scruples in others , how few Families are there in this City , in which 't is practis'd ? How many Houses may a man pass by upon a Lord's day , before he come to one , where he hears this Heavenly Musick . You that are Masters of Families , be perswaded to make Conscience of this duty ; let the praises of the most High God be sung in your Families . O what a blessed duty is this ! how is Heaven delighted with it , how is the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. And much he adds , touching the excellent effects of this Ordinance . Just ; Martyr , ut suprà . heart raised , the affections excited and warmed by it ; how doth it please God , to come in upon the soul in this as well as in other ordinances ; O the sweetness , delight , that the sincere Christian finds in it ; and the profit , advantage , that he reaps by it . To my thinking ( saith one ) there is not a more lively resemblance of Heaven upon Earth , than a company of godly Christians singing a Psalm together . You rejoice in God , you rejoice in those many mercies , you receive from God ; Singing is the best expression of your rejoycing . Are you merry ? let not your mirth run out in vain frothy things , but in the singing of Psalms . Paul and Silas were full of joy , and they fall upon singing . The Church upon the receipt of eminent Mercy , vented her joy this way : Psal. 126.2 . Then was our mouth filled with laughter , and our tongue with singing . Let it be thus with you . The holy Spirit of God puts men upon this rejoicing . That of the Apostle in the connexion is very observable ; He had dehorted from drunkenness with Wine , ( Eph. 5.18 ) , by way of opposition he exhorts to be filled with the spirit ; what will follow upon this ? He tells you , ver. 19. Speaking to your selves in Psalms and Hymns , &c. Where any are full of the Holy Ghost , this will certainly put them upon holy expressions of their joy , in Psalms and Hymns , and Spiritual Songs . Look as men that are full of Wine , or Drink , they 'l be singing and venting their mirth in their carnal and sinful way ; so they that are full of God , they 'l be singing too , but 't is Psalms and spiritual Songs ; 't is not chanting to the viol , ( Amos 3.5 . ) 't is not Songs that God will turn into lamentation , ( as he threatens , Amos 8.10 . ) but 't is that which is spiritual , in which their holy joy doth run out . It would grieve a man , as he walks in your streets , by your Taverns , and Alehouses , Lord ! what tearing , ranting , cursing , singing , ( in a scurrilous and filthy manner ) , may he there hear from day to day : 'Pray , let something else be heard in your Houses ; you that profess God , and have any sense of Religion , O let men hear you , singing of Psalms , and therein celebrating the memorials of God's mercies to you : If you be filled with the spirit , you will as certainly do this , as men that have drunk to excess do the other .

And especially upon the Lord's day , let this duty be performed in your Houses ; this is work very proper to to the Sabbath : See Psal. 92. The title of it is , A Psalm for the Sabbath day : And how doth it begin ? thus , It is a good thing to give thanks unto the Lord , and to sing praises unto thy name , O most High , &c. Psal. 100.2 . Serve the Lord with gladness , come before his presence with singing . O the admirable mercies that you are to commemorate upon this day ! That ever to be adored Work of your redemption by Christ , is to be fresh upon your thoughts this day ! should not this put you upon singing of Psalms ? That you enjoy the Gospel , are admitted into God's presence , sit under his Ordinances , meet with God in them ; these are signal mercies ; do you rejoice in them ? and will you not by Singing , manifest your thankeful resentment of them ? I press you upon nothing , but what hath been the custome of the people of God , from age to age ; they would not let a Sabbath pass without singing of Psalms in their Families . Set up this duty I intreat you ; it may possibly expose you to some derision and scorn from your carnal Neighbours : but who will value the scoffs of Michals , in the discharge of Duty ? O , that as persons walk in the streets , they might hear in many Houses in this City , praying , reading the Word , repetition of Sermons , singing of Psalms ! what a comfortable hearing would that be ! how doth it rejoice my heart , when I hear this at any time !

When God hath inclined you to the duty , then be careful that you perform it in a right manner . I do not know any part of Worship , wherein men do more generally miscarry , than in this , which I am upon ; O let it be so manag'd that you may please God , profit your selves , and edifie one another ; David's Psalms must be sung with David's Spirit , ( as 't is usually expressed ) : See that the heart be in the duty : Ephes. 5.19 . Making melody in your heart to the Lord . There must be the external voice , but the main thing is the Heart . David would have both , imployed in this service : Psal. 57.7 . My heart is fixed , O God , my heart is fixed : I will sing and give praise . ( v. 8. ) Awake up my glory , &c. ( He means his Tongue , and he calls it his glory , because that was the member by which he praised , and so glorified God ) . So Psal. 108.1 . O God my heart is fixed , I will sing and give praise even with my glory . And Psal. 71.23 . My lips shall greatly rejoice , when I sing unto thee , and my soul which thou hast redeemed . I say , look to the Heart , that that be in the duty ; without this , the voice is but bodily exercise , and that profits not , 1 Tim. 4.8 . ) 'T is the Heart that God minds ; the suavity , tune ableness , modulation of the voice is nothing to him ; 't is the melody of the Heart , which pleases him . Let the Heart , and the whole Heart be engaged in this work ; See Psal. 103.1 . Luk. 1.46 . Mind what you are about , attend to the matter that you sing : ( so Chrysost. opens that of the Apostle , of making melody in the heart , by attending with understanding ) . Many sing , but they do not mind what they sing ; take heed of this ; Cum in conspectu Dei cantas Psalmos , hoc tract a in mente , quod cantas in voce , 〈◊〉 modo bene vivendi . Serm. 52. ( saith Bernard ) : And let the Heart be affected , and wrought upon by this ; every duty should have some influence and impression upon the heart ; and this too , as well as any other should have this effect ; Doth the Psalm present me with the glorious excellencies of God , the glorious works of God , the precious mercies of God ? all this should affect my heart . Is it a Psalm of Prayer , of Praise ? whatever the matter be , the Heart must be duly affected with it . Vnderstand what you sing ; I will sing with understanding , ( saith Paul ) 1 Cor. 14.15 . ( though I conceive he speaks there of understanding , rather in a Passive than in an Active sense ) : Surely , we cannot be affected with that , which we do not understand . And in an especial manner take heed that the carnal part ( being taken with the external melody ) , do not steal away the Heart from God in the duty . O how apt are we to be overcome by this ! the flesh is pleased and gratified by melodious and musical suavities , and then the heart is lost , and the spiritual part of the duty is lost . How fully and Pathetically doth * * Ita fluctuo inter periculum voluptatis , & salubritatis experimentum , &c. Quum tamen mihi accidit , ut meam ampliùs cantus , quam res quae canitur , moveat , poenaliter me peccare consiteor ; & tum mallem non audire cantantem ; Ecce ubi sum ! Elete me cum & pro me flete . &c. Aug. Confess . lib. 10. cap. 33. Augustine bewail this , as to himself . But ( that I may shut up this ) , See that you sing with grace in your Hearts , ( as the Apostle commands , Col. 3.16 . ) Though you have not the faculty or skill , of ordering your voices in so tuneable a manner ; yet be sure , you sing with Grace in your Hearts . This some do open by Thanksgiving or Thankfulness ( so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is taken , 1 Cor. 15.57 . 2 Cor. 2.14 . ) but the most by the exercise , the actual stirrings up and excitations , of Grace in the Heart ; or by gracious and holy dispositions of Heart : O when you are singing , let Grace be up , as well as the voice ; let the one be stirred up , as the other is lifted up ; let gracious affections , desire , love , joy , godly sorrow , accompany you in the work ; such as are proper and suitable to the matter of the Psalm which is sung . These things I could not but thus briefly hint to you . And so I have done with the enforcing of the Second Branch of the Exhortation : If you would advance Religion in your Houses , ( and so dedicate them to God ) , then set up the Worship of God , the performance of Holy duties in your Families , viz. Prayer , Reading the Scriptures , Singing of Psalmes . I hope none will be offended , because I have stay'd so long upon so common a subject ; and gone over that which Hundreds wrote of before : 'T is true , the subject is common , but withal 't is of such importance , that we cannot speak too much of it : And as common as 't is , I think 't is very rare , ( I mean in men's practises ) : Let the thing be done , you shall hear no more of it from me ; but if not , I hope some other person will re-assume this work , and go over it again , much more effectually and convincingly , than I have done . We must never let you alone , till we have brought you to the doing of your duty . And this , both fidelity to our Master , and also love to your Souls , calls upon us for .

CHAP. VIII . The Third Branch of the Exhortation urged , viz. Religious Education .

I Go on to the Third Branch of the Exhortation : As you desire to advance , and set up Religion in your Houses , let your Education of Children and others ( who are under your charge ) be religious : That House cannot be look'd upon as dedicated to God , where Religious Education is neglected .

Now the first step in this , is Baptismal Dedication : This concerns your Children in their Infant-state ; Doth God bless you with such ? dedicate them to Him in Baptism ; As soon as He hath given them to you , do you ( Hannah-like , 1 Sam. 1.28 . ) give them back again to him ; and let them be consecrated to the Lord in this solemn way . As to Infant-Baptism , I would advise you neither to scruple it , nor to neglect it . Do not scruple it ; to me , 't is a truth , written as with the beams of the Sun , ( yet I know , that that may be clear to me which is dark to another , and so vice versa ) ; and God forbid , that I should be uncharitable to those who differ from me herein ; let them be as harsh and severe , as they please to their Children , I would be tender towards themselves , ( many of them I verily believe dissenting upon conscientious grounds and motives ) . But let persons go , I come to the Thing . Should I enter upon the Controversie of Infant-Baptism , I should either wrong the Cause by saying too little , or the Reader by saying too much . The Arguments are commonly known , several Books are written about it , ( that one of Mr. * Baxters , Plain Scripture Proof of Infants Church-membership and Baptism . I should think was enough to give every man satisfaction ) , and therefore , if you be dissatisfi'd , I remit you to them : For my own part , so long as I have those Scriptures , Gen. 17.7 . ( compared with the 10. ver. ) Act. 2.39 . 1 Cor. 7.14 . Act. 16.15 , 33. ( with many others ) ; and these two Reasons , that the first Covenant-Grant is unrepealed ; that the priviledges of Believers under the Gospel are rather heightened , and amplified , then any way curtail'd or diminished ; I say , so long as I have Scriptures and these Reasons , I hope I shall never scruple Infant-Baptism : But I suppose you to be satisfi'd as to this ; then I say , Do not neglect it , or omit it . Godly Parents have always made Conscience of this , ( I mean of bringing their Children under the seal of the Covenant ) : when Circumcision was this seal , then they would have their Children circumcis'd : You may read it in Abraham , Gen. 21.4 . In Zechary and Elizabeth , Luk. 1.59 . In Joseph and Mary , Luk. 2.21 , 22. Since Baptism was the seal ( for there hath been a change as to the external seal , though there be none as to the matter of the Covenant it self , to which this seal is annexed ) as persons were brought in , to the owning of Christ and of the Christian Faith , all along they would have their children baptiz'd ; Look but into the New testament , and you will find plenty of Instances ; Will you then neglect it ? Is it not an act of singular Grace , that God hath not only provided Ordinances for your selves , who are adult , but also one for your Children , in their Infant-state , and will you make nothing of it ? Is it not admirable mercy that the Lord hath taken your seed into the Covenant too , and so will have them to pass under the seal of it ? Hath God entailed Covenant-blessings upon them this way , and will you cut off the entail ? Is this the first visible Act of God's grace , whereby he receives poor creatures into his favour and friendship , and the first visible means , by which he applys Christ in the merits of his death and blood for sanctification and the remission of sin ? Doth it please God effectually to work in and by this Sacrament , so as to exhibit grace by it ? ( as he doth , in the pursuance of his own Purpose from everlasting ) , and will you withhold it from your Children ? Have you been the instruments of conveying the stain and filth , and pollution of sin to your Children , and will you not bring them to this Heavenly Laver , in order to the washing and cleasing of them ? Is Church-membership a little thing in your eye , that you will omit that Ordinance , in which your Children , are enrolled , and admitted , as members of the Church ? will you keep them ( so far as in you lies ) , in an estate little better than Heathenish , and make them only Candidates of Christianity ? Once more , are not delays , neglects , here very dangerous ? Gen. 17.14 . The uncircumcised manchild , &c. that soul shall be cut off from his people ; he hath broken my Covenant . Here the punishment is denounced against the child , else where against the Parent , ( upon whom indeed the sin lies ) : Moses had almost lost his life upon his omitting to circumcise his Child , ( for the most lay it upon this ) Exod. 4.24 . And it came to pass by the way in the Inn , that the Lord met him , and sought to kill him . O upon this ( and all the foregoing considerations ) do not make light of this Ordinance , or neglect the administration of it . What if your Child should die unbaptised ? Far be it from me to conclude that therefore 't is damned , ( which was once Austin's opinion , whence he was called Durus Infantum Pater ) ; yet this I must say , this is a very * * Nisi forte existimas Christianorum filios , si Baptisma non receperint , ipsos tantum reos esse peccati , & non etiam scelu referri ad eos , qui dare noluerint , maxime eo tempore , quo contradicere non poterant , qui accepturi erant . Hieron . ad Laetam . sinful omission , and you have been very unfaithful to your child , and this will lie heavy upon Conscience under such an affliction ; ( though I hope , the child it self shall not suffer as to its eternal state upon your omission ) . This ( lying in my way ) I durst not bawk it , though 't is not convenient , to make any long stay upon it .

That which I have most in my eye , is Religions Education , when your Children are grown up to the use of Reason ; and this I will first stir you up unto , and then direct you about it . Surely there 's great need of the first , that men should be quickned to the religious educating of those who are under their charge . How * * Verù ( Bone Deus ) quam paucos hodie reperias , qui tam soluciti sunt quomodo post se recte & honeste vivant filii , quamcurant ut illis amplam haereditatem relinquant , quâ post obitum ipsorum splendidè & otiosè delicientur . Muscul . in Gen. 18.19 . few look after this ! Look into the most of Houses , where will you find Parents or Masters , solicitous about good education of Children and Servants ? Let me come neerer to you in this City ; Are you so careful in the Religious Education of Children and Apprentices , as you ought to be ? O the sad neglect of this even amongst you ! What is it that many ( I fear , the most ) of you do mind ? to feed and cloth those that belong to you , to learn them something of civility , and good manners , ( 't is well , if you go so far ) , to provide estates and portions for them , to breed them up to some calling , ( and therein , eying more a subsistance for your Children , than the Glory of God ) ; this is all that too many of you trouble your selves about ; and what Tears are sufficient to bewail this ! O , the rudeness of youth in this City ; O , the cursing , swearing , taking God's name in vain , that is to be heard from Children in this City ; How doth it sometimes affect me , as I go along to hear young ones with Oaths and Curses in their mouths ; how soon are they pregnant in sin , and ripe for Hell ; they can no sooner speak almost , but they are venting wickedness ; and when they arrive at some further growth , how do they flock to Ale-houses and Taverns ! O the early drunkards that London is full of ! O the lying , gaming , drinking , scoffing at what is good , &c. that our Youth is tainted with in this place ! O Citizens , doth not this proclaim to the world , that good Education is too much neglected by you : Is not that the cause of all this ? Would Children , Servants , be so bad abroad , if you did do your duty at home ? Indeed I must charge that abundance of sin that is amongst the Youth , chiefly upon the want of Religious Education . And O that many , even of those who profess God and Godliness , were not herein too remiss and careless ! They pray in their Families , and keep up duties in their Families , but as to constant and faithful endeavours , for the well educating of those under them , therein they come very short . Surely Professors are not now ( as to strict , holy pious Education ) what formerly Professors were ; one might with much more of comfort , have placed a child with old Professors than he can with present Professors . It being thus , I cannot but speak something , to excite you to a further care and faithfulness , in the well-educating of those , who are under your Authority , ( be they Children or Apprentices ) .

The Commands of God are very express and positive . Prov. 22.6 . Train up a Child in the way he should go , and when he is old , he will not depart from it . The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Root from which the Word in my Text , ( rendred by Dedication ) is derived ; Children must be initiated or dedicated , ( for the Septuagint translate it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) , how ? by good and religious education ; by training them up in the way of Duty . So Eph. 6.4 . And ye Fathers provoke not your Children , but bring them up in the nurture and admonition of the Lord . Parents , you see what God requires of you ; those that you have brought forth , you must bring up in the nurture , &c. You must not only take care that your Children be able to * * Non tantum curare deben● Parentes , us liberi sui vivant ; sedetiam ut Deo bene vivant . Ames . Cas. Cons. l. 5. c 22. live , ( as to the world ) ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may live well , fearing God , and doing his will . The Scripture is very full both of Precepts , and also of Presidents , for this religious Education , ( if it was necessary here to enlarge ) but I will pass them by here , because they will better fall under the Particular Directions that I shall give presently . Let me only use some powerful motives and inducements , the better to excite you to the Duty .

First , Motive . 1 Your Children ( and others under you ) they are a trust , which you must give an account for to the great God ; you stand intrusted with the Souls of these , the care of their Souls lies upon you ; and therefore you must be accountable for them ; ( for where-ever there is a trust , there will be an account taken ) : Where you trust your Servants , you will expect an account : Hath God trusted you with precious souls , ( so many Children , so many Servants , so many Trusts ) , and will he not have an account , whether you are faithful to your Trust ? 'T is a mistake to think that the Cura animarum doth only lie upon Ministers , ( though indeed eminently it doth , Ezek. 3.18 , 19. ) it lies also upon you , who are Parents and Masters ; if you let the Souls of Children and Servants to perish , ( for want of good Education ) their blood shall be required at your Hands . Let me allude to that of the Prophet to Ahab ; 1 King . 20.39 . Behold a man turned aside , and brought a man unto me , and said , Keep this man ; if by any means he be missing , then shall thy life be for his life : So here , God says this to you ; Here 's a child , keep this Child for me , if he miscarry and be lost ( through thy neglect ) , thy life shall go for his . If men did but consider this , certainly they would be more careful and conscientious in their Education . You must answer for the Souls , for the sins of those under your charge : Do not think that I speak my own private thoughts ( only to affright you ) I say nothing but what others have said before me : * * Omnia quae deliquerint filii à Parentibus requirentur , qui non erudierint filios suos . Orig. in ●ob . Origen tells us , That all the faults of Children shall be required of their Parents , who have not instructed them . And we read in the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Constit. Ap. Lib. 4. Cap. 10. in Zonaras pag. 909. Constitutions ( that go under the name of the Apostles ) If Children through the carelesness of Parents , shall fall into sinful courses , those Parents , should be guilty of the souls of those Children ; and that not only the children shall be punished themselves , but the Parents also for their sake . That look as children sometimes in this life are punished for the Parents sake ; so Parents in the life to come , shall be punished for the childrens sake : O what an awakening consideration is this ! 'T is the affliction of many , that they have no Children , they have none of these arrows in their quiver ; Psal. 127.4 , 5. 't will be the affliction of others at the great day , that ever they had children ; O when they shall come to witness against them , and say ; Lord , here 's my Father , that let me lie , steal , swear , play away the Sabbath , and he never regarded me ; my sin was the fruit of his bad Education ; will not this fall heavy upon the negligent Parent ? will not such a child be an arrow indeed to pierce him to his very heart ? Pray therefore think of this in time , that you may prevent these tremendous consequences . You take delight in your children , but do you consider ? O I must answer for the soul of every child : You imploy your Servants about your business , but do you consider ? I must answer for the souls of these Servants : If you did , you would not carry it as you do .

Second . Motive . 2 Religious Education carries much of Good along with it ; you cannot imagin how much good you do , when you do this : First , you do good to your selves ; for by this , you discharge your duty , and acquit your selves from the guilt of souls ; and however things go , liberâ tis animam , you have freed your selves in the sight of God . What if after all your care , pains , prayers , faithfulness , your children should yet miscarry ? O this would be matter of comfort to you , 't is not upon your default or neglect : 'T is as great an affliction as can befall a godly man to see children ( such as have been religiously trained up by him ) to take sinful courses ; but if he can make comfortable reflections upon his practise , that he hath not been accessary to this ; that it proceeds from the child's wickedness , not from his omitting of good education , this will much tend to his support , and to the alleviation of his grief and burden . Many a good Parent had sunk under this cross , if he had not had this to bear him up .

You also by this may do much good to your children . 'T is the most effectual and the most probable way to further their spiritual and eternal good . Good Education is a great thing ; In his excellent Treatise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 5. Plutarch says , 'T is the E " 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 't is the first , the middle , the last , in order to the setting of youth right ; you cannot expect , either moral , or spiritual goodness without this . O the power and virtue of Religious Education , ( when 't is sanctify'd ) ! The earth often proves according to the seed that is first cast into it ; The vessel retains the tincture of that with which 't is first seasoned . Plutarch . in loco prius eitat . Lycurgus set it forth by an allusion of two doggs ; the one of which was bred up to the Trencher , the other to Hunting , which made a very great difference in them , ( as he exemplify'd it before the Lacedemonians , to show the power of Education ) ; Persons are very much , ( when they are grown up ) according to the breeding , that they had in their tender Age : A child well educated makes a goodman ; and so è contrà . What is imprinted upon one in his education , usually 't is very permanent : As in the place forecited , Train up a child in the way he should go , Prov. 22.6 . and when he is old , he will not depart from it . What blessings might Parents prove to their children , what excellent things might be effected by them , if they did but take the advantage of their tender years , and then set themselves to bring them into God . Mr. Baxter's Saints Everlasting Rest , Part 3. ch. 14. Sect. 11. p. 350. I do verily believe ( saith a Reverend Author ) that if Parents did their duty as they ought , the word publickly preached , would not be the ordinary means of Regeneration in the Church , but only without the Church among Infidels , &c. God would pour out his Grace so upon the children of his people , and hear prayers for them , and bless such endeavours for their holy Education , that we should see the Promises made good to our seed ; and the unthankeful Anabaptists that will not confess that the children of Saints are any nearer God , or more beholden to him than Pagans ▪ so much as for the favour to be visible Church-members , should by sweet experience be convinced of their error , and be taught better how to understand , that our children are holy .

Nay thirdly , by this , you would do much good to publick Societies ; ( whether they be Religious or Civil ) : Both Church and State are great gainers by good Education ; what excellent members would the Church have , if you did but do what lies upon you in private ? As the Orchard is according to what the nursery is , ( according to the usual similitude ) So Churches are according to what Families are . Good Families make good Churches ; and good Education makes good Families ; How smoothly , readily would Church-work go on , if Masters of Families did but do their duty ; as the building goes on apace when the materials are prepared before hand . Cities and Kingdoms too , gain by this : and it must needs be so , for what are they , but the whole made up of these parts ; The whole is such as the parts are , of which it consists ; and so Kingdoms and Cities are what particular Houses are ; therefore Aristotle defines the former thus . They are Societies made up of many Families and Houses put together . Families are but like the book in loose sheets , and Kingdoms like the book bound up ; the one but like Letters that are single , and apart , the other like Letters joyned together . Now if the sheets be not good , or the Letters not good , the book or writing cannot be good neither . The Lacedemonians made a Law , Charron of VVisd. lib. 3. c. 14. that when Children did amiss , their Parents should be punished ; because they judg'd their neglect of Education was the cause of this , which tended so much to the detriment and prejudice of the Common-wealth . O if you neglect your duty , you fill the Nation with corrupt and ulcerous and useless members : whereas upon the doing of it , you make your Houses good Seminaries , both for Church and State . Would you have a good Kingdom ? make those good , who are under your charge : Would you have a good City ? look to the educating of those who are related to you . The way to have the City clean is for every man to sweep before his own door ; and so 't is in the matter I am upon . Let us have the best Magistrates , let them make the best Laws , and back them with the best execution ; yet Societies will be naught , so long as Parents and Masters do not do their duty in Religious Education .

Nay fourthly , By this you do good to Posterity ; for hereby you keep up Religion in the World , and propagate it from age to age : The Papists speak much of their Oral Tradition , by which ( they say ) Truth hath been conveyed downwards , all along from the Apostles days , the present generation handing it down to the next , and so on from generation to generation . Surely 't is the duty of Parents to perpetuate and convey Religion from age to age ; and how shall this be done , but by Religious Education . 'T is said of Abel , Haec est vera Cabbala , i. e. Traditio per manus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quando Patres filiis tradunt admonitiones , &c. sed hujusmodi quae aedificent , &c. Pet. Mart. in Gen: 18.19 . Being dead he yet speaketh , Heb. 11.4 . O , if you would but rightly train up your Children , being dead you would yet speaks you seasoned them , and they season theirs , and so Religion is transmitted and kept up in the World by your means , ( although you your selves be dead and gone ) . Is not this glorious service ? upon your not minding of Education , you are the instruments of keeping up Sin , Atheism , Ignorance , &c. in the world ; but by your sincerity and faithfulness in this , you are Instruments to continue and promote the fear of God , Piety , Holiness , Faith from age to age .

Thirdly , Consider , Motive . 3 the mischievous and sad effects that follow upon the neglect of Education : They are so so many they cannot well be numbered up , and so evil , they cannot sufficiently be bewailed . Good Lord ! how are Children and Servants spoiled and lost for want of this ; as ground proves mossy and full of weeds , for want of culture , and of being manur'd in time . The Tree that is not kept straight at the first grows crooked till it be incurable : young ones , when let alone , how soon doth sin get strength in them , how naturally do they fall into the way of wickedness ; and then in time they are so hardened , that there 's no reclaiming of them . Would it not grieve you , to see your Children to prove Drunkards , Swearers , Vnclean persons , every way naught ? What can you expect better , if you do not at the first , principle them aright for God and duty ? O this is the bane of youth , that root upon which much evil grows , the omitting of serious , early , pious Education . Daily experience is too sad a proof of what I say .

Fourthly , Motive . 4 your Care and Fidelity in Pious Education , will be highly pleasing to God ; you cannot do a thing which he will take more kindly , and more graciously accept of . A clear proof of this you have in Abraham , Gen. 18.17 . &c. And the Lord said , Shall I hide from Abraham that thing which I do . Seeing that Abraham shall surely become a great and mighty Nation , and all the Nations of the Earth shall be blessed in him : Why will God do all this for Abraham , and give out such eminent acts of Grace to him ? you have the reason of it , ( v. 19. ) For I know him ( saith God ) that he will command his children and his houshold after him , and they shall keep the way of the Lord , to do justice and judgment ; that the Lord may bring upon Abraham that which he hath spoken of him . All the great favours designed and promised by God to Abraham , were laid upon his zeal and religious care , as to those who were under him ; God would not hide Secrets from him because he would not hide the ways of God from them ; God will make him great in the world , because he would make God great in his Family . O , how doth it please God , when he sees Masters and Parents , treading in the steps of Abraham , and what blessings doth he heap upon such ! Holy Education will be a singular discovery of your love to God , and if you discover your love to him , he will discover and act his love to you .

That I may shorten as much as may be , let me put things together . Will you neglect the main ? what are the things of the world in comparison of Grace ? You are industrious about worldly things for yours ; to get wealth for them , to leave them Estates , Portions , ample Possessions ; you spare no costs , no pains for their Preferment , the heightening of their parts , the enriching of them with Natural knowledg , and the like ; and will you do nothing for them , as to that which is infinitely better than all this ? Is not the fear of God , saving grace better than all this ? should not your love run out after the best things for them you love ? Will not Christ be better to your Children than the world ? Will the trial at the great day be this , whether you have made them rich and knowing , and great ; or whether you have made them religious , gracious , holy ? Did not the Heathen cry-out of the folly of Parents in this ? O ( saith Crates ) , that I could so speak as to be heard by all men : this I would then say to them ; * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charron , 3. B. Ch. 14. p. 437. of VVisd. What do you mean in laying out all your endeavours and industry to get wealth , and in the mean time neglecting the education of those to whom all is to be left ? This is , ( saith Charron ) as if a man should take care of his shoo , but not of his Foot : or ( as an a a Dr. Reyn. Sermon upon Human Learning , p 7. eminent Writer of our own hath it ) , this is as great folly , as to be curious for an handsome shoo , and then to put it upon a gouty foot .

O Parents are not your Children dear to you ? Are not your souls knit to them by the strongest bonds and ligaments of Love ? and will you look on , and let them perish for ever ? Can you be content to see your own Image upon them without God's Image ? Shall they lye as the Devils fallow ? Shall nothing but weeds and briars grow upon them , for want of your mature cultivating of them ? Will you be cruel to the souls of these , who are so near to you ? ( the not giving of good Education to them is unnaturalness ; nay the highest cruelty ) : Will you be worse than Dives in Hell ? he would feign have had the damnation of his Relations prevented , Luk. 16.27 . &c. and will you do nothing to prevent this as to your Children ? shall there be more of bowels in Pharoahs daughter towards the child of another , ( when she saw the poor babe floating upon the waters ) than in you towards your own Children ? Shall the Heathens who had nothing but moral light , ( and yet were very careful and solicitous about the Education of their Children ) rise up in judgment against you , ( who have an higher light ) , and condemn you ? O quanta damnatio , à damnatis damnari , ( as one says ) ! How great a condemnation is that , to be condemned by the Condemned . Will you like it , when the wickedness of your Children will break your very hearts , and you will not know how to help your selves ? ( nay your own Consciences will tell you that all this is the fruit of your Neglect ) ? Will it not be sad , when your Children shall curse the day that ever they knew you ? and say , ( as 't is in Cyprian . ) Parentes sensimus Parricidas ; our Parents have been little better to us than Murderers ; and they that were the Instruments of our being , have also been the occasions and means of our everlasting undoing : Aetas Parentum pejoravis . &c. Horat. * * Ista diligentius , &c. hoc tempore ubi videmus quantopere vires Diaboli in valuerint , ut homines ad tanta flagitia & grandia scelera pertrabat . Fabric . in Psal. 30. Titu . Are not the times you live in , very evil ? Will you make them worse and worse ? Ah Lord , what will become of Religion in England , in a little time , if Professors now do not mind the Education of Children ! 'T was promis'd , Isa. 58.12 . They that shall be of thee , shall build the old wast places . O the sad wasts and ruins of Religion that are now amongst us ! and therefore , O that your Children might be so brought up , that they who are of you might build the wasts thereof . I beseech you , if you have any love to God , to your own souls , to your children , to this poor Nation , to Posterity , make more Conscience of this duty , than hitherto you have done : Believe it , Good Education is better than a great Portion ; Dr. Gouge of Family Duties , p. 537. Do but cast into your Children the seeds of Virtue and Piety , for other things you may trust God . I do too well know , that after the very best Education , some may and do prove very bad ; ( as some ground , let it be never so well dress'd , till'd , manur'd , yet after all this , nothing but weeds and briars , and thorns do grow upon it ) : I wish we had not too many Instances of this ; ( some of which sometimes come very neer unto our selves ) ; Be it so , ( though 't is a thing much to be lamented ) , yet 't is good to do our duty , to go as far as we can , and then to leave events and success to him , who doth what he pleaseth . I had almost forgot a passage of Mr. Herbert , Poems , p. 4. let me bring it in here , and close with it .

This loss springs chiefly from our Education . Some till their ground , but let weeds choke their Sun . Some mark a Partridg , never their childs fashion . Some ship them over , and the thing is done . Study this Art , make it thy great design , And if God's Image move thee not , let thine .

So much for the stirring of you up to this Religious Education ; I proceed to give you some Directions about it : I enter upon an Argument of great weight and importance . What are Parents to do , in order to the religious educating of their children ? or , wherein are they to come up to this ? 'T is a very serious Question , and that which deserves our most serious thoughts : As Socrates in Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Plato in Theag. fol. ●22 . speaks to Demodocus , There is nothing that a man can advise upon , more divine and weighty , than how to educate well his Children and Servants . In answer to the Question , I will not run out upon all the Duties of Parents and Masters , towards Children and Servants , but confine my self to those only , which have a more direct and immediate reference to Religion . And wheras the constant performance of Family Duties , ( as Prayer and Reading the Scriptures ) is a great part of Religious Education , they having been already spoken to , it will not be requisite , that I should here further insist upon them . That which I have to say , by way of Direction , I will give you , under the following Heads .

First , Be frequent in spiritual Instruction ; for this is a very considerable branch of Religious Education ; this is like the setting or planting of the Root , upon which all must grow ; or like the laying of the foundation , upon which all is to be built . Unquestionably this is the duty of Superiors towards Inferiors : What the Preacher is in the Pulpit , that the Master of the Family is in the House , ( saith Origen ) : Hom. 9. in Levitic . This is a part of that * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Instruction as well as Correction . 2 Tim. 3.16 . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports the same too . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nurture and Admonition , in which Fathers are to bring up their Children , Eph. 6.4 . Abraham was much in this duty , Gen. 18.19 . And 't is said of him , Gen. 14.14 . When he heard his Brother was taken captive , he armed his trained Servants , born in his own House , &c. We read it , ( his trained servants ) , in the Hebrew 't is , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) , initiatos suos his initiated , or dedicated ones ; or , ( as 't is noted in the margent ; and as * * Armavit pueros suos , nempe à se imbutos & institutos . Pagn . in Verb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pagnine opens the word ) his instructed ones : All in Abrahams Family were instructed by him ; O , those are blessed Families , where all in them are instructed in the things of God . Hic locus indicat , priscos ilies Patres , gui ●gem Mosi●● , omnemque sacrum Divi●tium & Humana : um rerum Scripusram pragressi sunt , solitos vi●● voce & per Domesti●am institutionem & Disciplinam , docere filios & posteros suos , quaecunque ad consequendam animi salutem , after namque faelicitatem scire eos , id temporis , atque agè ●porteret . Perer. in Gen. 18.19 . This was Davids practise ; so his Son tells us ; Prov. 4.4 . He taught me also ▪ and said unto me , Let thine heart retain my words ▪ keep my Commandments and live . And Bathsheba's too , Pro. 31.1 . The Prophesie that his mother taught him . And ( saith David ) , Psal. 34.11 . Come ye children , hearken unto me , I will teach you the fear of the Lord . You read of Jehoash , He did that which was right in the sight of the Lord all his days , wherein Jehoiada ( who was instead of a Father to him ) the Priest instructed him . Now you that are Parents , do you thus do ? when shall I come to that duty which is not notoriously neglected ? Sure this must not be it ; for 't is too manifest , that this is generally neglected . You converse much with your Children , spend much time with them , do you improve your converse , or your time , in speaking to them of the things of God ? You teach them your Callings , learn them this and that ; do you teach them to know God and Jesus Christ ? O that this Heavenly instruction might be more minded by you ! when you are with your Children , be instilling and dropping spiritual things into them , ( as their capacities will bear ) ; be * * Cum eum in finem homines condiderit Deus , ut Se cognoscant , celebrent & aeternum salventur , prima baec sit parentum cura , ut à teneris , Dei & rerum ad salutem necessariarum cognitionem liberis su , is instillent , &c. Quistorp . in Ephes. c 6.4 . Pag. 185. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tobaeus . Serm. 1. instructing of them , as to what they are to know and practise : Poor Creatures , they come blind and ignorant into the world , let pity move you , to inform them , and to give them an insight into the mysteries of Religion . Are not these the things , that are most necessary to be known ? Is not knowledg the way of God to Salvation ? ( Joh. 17.3 . ) Is not ignorance a soul-destroying thing ? O let these things prevail with you , to do what the people of God all along before you , have done : Let your Children be well taught , as well as well fed ; let not a servant go un-instructed , for he is a part of your charge ; Nay , let not the meanest servant be without this : As 't is said of Lewis the Ninth , King of France ; he was found instructing his poor Skullion ; and being ask'd why he did so , he answered , I know the meanest in my Family hath a Soul as precious as mine is .

If you ask me , Wherein you are to instruct yours ? Ans. There are two things , that the Scripture in special directs you to ; The Word of God , and the Works of God : Deut. 6.6 , 7. These words which I command thee this day , shall be in thine Heart ; ( Is that all ? no : ) And thou shalt [ diligently teach them unto thy children ] , and shalt talk of them , when thou sittest in thine House , &c. To the same effect , Deut. 11.18 , 19. Timothy from a child knew the holy Scriptures , 2 Tim. 3.15 . How came this about ? He had a good mother , and a good grand-mother , and they instructed him in the Scriptures . Officium pii Patris-familias est , liberos & familiam educare , ad pietatem , docereque quomodo opera Dei rectè debeant conside rare Piscat . in Gen. 18.19 . in Observ . So for the works of God . Psal. 78.4 . &c. We will not hide them from their children , shewing to the generation to come , the Praises of the Lord , and his strength , and [ his wonderful works ] that he hath done ; For he established a testimony in Jacob , and appointed a Law in Israel , which he commanded our Fathers , that they should make them known to their children : That the generation to come might know them , even the children which should be born , who should arise and declare them to their children : That they might set their hope in God , and might not forget the works of God , but keep his Commandments . Deut. 4.9 . Only take heed to thy self , lest thou forget the things which thine eyes have seen , &c. but teach them thy Sons , and thy Son's Sons , Josh. 4.21 , 22. When your children shall ask their Fathers in time to come , saying , What mean these Stones ? Then ye shall let your children know , saying , Israel came over this Jordan on dry land , &c. Exod. 12.26 . And it shall come to pass , When your children shall say unto you , what mean you by this service ? That ye shall say , It is the sacrifice of the Lord 's Passeover , who passed over the Houses of the children of Israel in Egypt , &c. Menochius relates , That the Jews the night before the Passeover , They were wont to discourse with their children thus ; Why is it called the Passeover ? the Father answered , Because the Angel passed over us , when it slew the Egyptians , and destroy'd us not : Why do we eat unleavened bread ? the Father answered , Because we were forced to hasten out of Egypt : Why do we eat sowre grapes ? To mind us of our afflictions in Egypt . So again , Psal. 44.1 . We have heard with our ears O God , Our Fathers have told us , what work thou didst in their days , in the times of old . You see how in special the Scripture instances in these two things , ( wherein Children are to be instructed ) God's word and works ; and is not all comprehended under these two ? Is not here a large field for Instruction and Information ? Let me intreat you to be speaking much of these unto your Children . Do what in you lies to acquaint them with the Holy Scriptures , and those great Truths which are therein revealed ; ( especially those which do more nearly concern Salvation ) ; Tell them , what there you find , concerning God , Christ , mans fall and recovery , the Covenant of Grace , the conditions thereof , Faith and Repentance , &c. Be often opening these things to them : The Eagle carries her young ones to the Sun ; O bring your young ones to the Light of the Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joseph . lib. 3. contra Appion . and help them to look upon it , and into it . The Children of the Jews were very well vers'd in the Scriptures , even when they were young , because their Parents did frequently herein instruct them ; ( so * Josephus tells us ) . What a shame is it , that 't is so long before the Children of Christians come to any considerable knowledg of them ! O do not only read the Scriptures to them , but often be discoursing of Matters therein disclosed ; and put them themselves upon the reading of them also ; and call them often to an account of what they read , ( as Hierome advised Laeta in order to the religious Education of her Daughter ) . Reddat tibi pensum quotidiè die Scripturarum floribus excerptum . Hieron . ad Laetam .

Here , as an excellent way for the instructing of Children and Servants , let me advise you to set up Catechising in your Families : O set some time apart for Catechising ; Prater publicam Doctrinam etiam privato Catechizatio Domesticorom vigere debet inter nos ex Dei mandato . Parcus in Gen. 18.19 . 't is one of the best means that I know , for the advancing of Scripture-knowledg . In Catechisms you have a Summary of Divinity , ( both Doctrinal and Practical ) , in a plain and familiar way set before you ; there Matters of Faith and Practise are succinctly handled , and brought down to the weakest capacity : There 's no such compendious way for the attaining of Heavenly knowledg as this is . Whence is it , that persons are so ignorant when they are men ? but from this , they were not well Catechiz'd when they were children ! And whence is it , that so many leave the way of Truth , and desert that true Religion wherein they were bred , and turn Papists , and what not ? but because the foundation was not well laid at the first , in Catechetical exercises . The * Greek word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est imbuere , prima rudimenta dare , erudire ; Frequens est apud Doctores in Piel , pro instituere & paulatim assuefacere quod Graeci 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicunt . Pagn . — It nearly concerns every Parent , as they will free themselves from the guilt of their Childrens undoing , that they be careful to see them instructed in all necessary things . To which purpose it will be fit early , to teach them some short Catechism : Whole Duty of Man , p. 49. But above all , the best way of Institution , especially as to the younger sort , may be performed by Catechisms , Platforms of sound words , by Question and Answer in a short and compendious method ; whose Terms being clear and distinct , might be phrased out of Holy Scripture , and fitted to their Capacities , by a plain though solid stile , and to their memories by brief expressions . Morn . Lect. Serm. 8. p. 196. which signifies to Catechise , signifies also to teach and instruct ; as in 1 Cor. 14.19 . Luk. 1.4 . Act. 18.25 . Gal. 6.6 . Catechising is the best way of instructing . If I could but prevail with you once a week to call your Families together , and to spend some time in this exercise , O how would Gospel knowledg encrease amongst us !

Secondly , To Spiritual instruction , add holy admonition , exhortation , good advice and counsel . You must not only let them know ( by instruction ) what their duty is , but you must press , urge , enforce this duty upon them , by admonition , good counsel . O my child , thus and thus the word speaks , O do thou do accordingly : O my child , do not lie , do not swear , do not profane the Lord's day , do not associate with wicked persons ; but fear God , walk in the good ways of God , keep the commandments of God . I say , thus admonish , advise , counsel , those that are under your charge : What abundance of good might you do by this ! what a prevailing influence , hath good counsel , when 't is duly appli'd ! How many are there now rejoicing in Heaven , and blessing God for good Parents and Masters upon earth , who gave them pious admonitions from time to time : Whereas , there are others burning in everlasting flames , who are cursing the day that ever they had to do with those who altogether neglected this duty . This also is included in that * * Proprie significat Admonitionem , non simpliciter , sed talem quam in mentem pueri ponas , & ingeras quae sunt ad salutem , necessaria . Zanch. in Eph. 6.4 . admonition , ( which the Apostle speaks of in the forenamed place ) , Ephes. 6.4 . ( if you take the word in the active sense , for it may be taken passively ) .

In the further prosecution of this Direction , I might much enlarge upon such Heads as these .

1. Be sure your admonition be holy and good : Take heed of giving bad advice , of counselling Children to do what is evil ; this is dreadful : Yet I wish that some Parents were not guilty of it , they put their Children upon wicked acts and courses ; Athaliah ( the mother of Ahaziah ) is branded for this , 2 Chron. 22.3 . His mother was his Counseller to do wickedly . Have we not some such amongst us ? Surely , this is the very heighth of wickedness ; and God will sooner or later find out such Parents , and severely punish them . Epiphanius hath a pretty observation upon Terah , ( the Father of Abraham ) . For 3332. years , Epiphan. in Panar . Sect. 6. cited in Bish. Taylor 's Rule , &c. of dying . p. 32. there was not ( saith he ) one example of a Son , that died before his Father , but the course of Nature was kept , that he who was first born did first die , ( you are to understand it of Natural death , and therefore Abel cannot be opposed to this observation ) till that Terah taught the people and his Relations a new Religion , to make Images , and worship them ; and concerning him it was first remarked , that Haran died before his Father Terah in the land of his Nativity : and so God punished him for his sinful counsel , by the untimely death of his Son . Let Parents look for some unusual , remarkable judgment , either upon themselves , or upon theirs , who counsel to sin .

2ly . Your Admonition being good , ( for the matter of it ) see that you back it with Scripture , and with the most convincing Arguments you can think of ; for you will find all little enough ; and good advice without these is but like a bullet without powder .

3ly . Act Prudence as to the best timing of good counsel ; If it be given unseasonably , it will be taken unsuccessfully .

4ly . For the manner of it , let it be 1. hearty , 2. serious , 3. affectionate ; ( for Love is like the oyling of the key , which makes it to open the lock more easily ; or like the greasing of the nail , which makes it to enter with more facility ) ; 4. frequent . Good counsel must be often inculcated ; if it prevails not at the first or a second time , it must be set on , again and again . The Iron by often filing grows smooth and bright at last : The nail that doth not enter by one or two blows , by the reiteration of them is driven to the very head ; And thus it is in the case I am upon : Deut. 6.7 . Thou shalt teach them diligently unto thy Children , Metaphora ducta à gladio , qui dum acuitur saepiùs impellitur ad co tem . Innuit studium & diligentiam , quâ pueris praecepta Dei inculcari debent . Vatabl. in Deut. 6.7 . Innuitstudium & diligentiam , quâ pueris praecepta Dei inculcari debent . P. Fagius in loc. &c. In the Hebrew , 't is , Thou shalt whet them diligently , &c. Counsel is blunt and ineffective , if by frequent repetition , it be not whetted and sharpened . These are Things that admit of much enlargement , if I could dwell upon them ; but Travellers are loth to make any long stay , when they are almost at the end of their journey ; and so I hope I am .

Thirdly , Back Instruction and Admonition with the putting forth and due improvement of your Paternal Authority . This religious Education calls for , as well as for the former ; you have not done all that lies upon you , when you have instructed and exhorted ; God hath put Authority into your hands , and that must be imployed and improved , to back and second Instruction and Exhortation . 'T is not more commonly than truly said , ( by those who write of Oeconomical Duties ) , that a Master of a Family ( in his House ) is , King , Priest , and Prophet ; he hath power and authority there , so he is King ; he is to pray with and for his Family , so he is Priest ; he is to teach and instruct his Family , so he is Prophet . Now if you would religiously educate those under you , you must exert your Authority for religious ends and purposes . If you would know how , or wherein , I will briefly open that to you : 1. You must lay your charge upon them that are subject to you , that they do what is good . David did not only advise , but he charged his Son Solomon , saying , &c. 1 King . 2.1 . Prov. 4.4 . Keep my Commandments and live : 'T was not bare counsel that he gave , but he laid his commandments upon his Son . Gen. 18.19 . I know him , that he will * * Vtitur verho ( praecipiet ) ut Parentes & Superiores intelligant , non segniter & obiter , sed sedulò & cum Authoritate , inferiores ad Dei timorem & obedientiam adducendo , faciendum esse officium . Pareus in Gen. 18.19 . command his Children , &c. Observe it , Abraham would not only perswade and exhort , but he would command his Childrens and his Houshold after him , &c ▪ 2ly . You must authoritatively restrain them from sin ; ( But of this restraining from sin , I will speak more , under the fourth Head , in the next Chapter ) : 3ly . You must act your Authority , to see that they duly sanctifie the Sabbath ; This is expressly laid upon you in the fourth Commandment ; Exod. 20.10 . You are to answer for Childrens and Servants spending the Lord's day ; If they be idle , frequent vain Houses , spend their time ( or rather Gods time ) in playing , gamings , walking in the fields , recreations , ( all of which are forbidden on that day ) , you partake of their guilt , and must be accountable for it . O that Masters in this City would better improve their Authority over their Servants , in order to the better sanctification of the Sabbath ! upon this neglect , the Sabbath is greatly profaned ; and that is no small sin . 4ly . Your power must be imployed to bring them to the means of Grace , to the Ordinances . You attend upon them your selves , O look to this , that yours also attend upon them : Possibly some of them may be backward enough to this ; carnal hearts do not delight in spiritual duties ; Youth is more for Pleasure than for religious attendance upon holy Ordinances ; they like playing better than praying ; their foolish sports better than the serious exercises of Religion . Time was , when it was just so with some of the best of your selves ; but 't was God's infinite mercy to you , you had Parents who looked after you , who would have you to be present at holy Ordinances ; Do you not bless God for such Parents when ever you think of them ? And will not you do to yours according to what was done ( with so much advantage ) to your selvs ? Odonot go alone to the means , but take your Families , your Relations , along with you . 'T is said of Elkanah , that he and all his House went to offer to the Lord the yearly Sacrifice , 1 Sam. 1.12 . Jess and all his Sons must be at the Sacrifice , 1 Sam. 16.5 . I meddle not with the Coercive power of the Magistrate ; but surely as to that which I am upon , the Parent , the Governor of a Family , hath a Coercive power ; and he is bound to put it forth . You cannot force your Children to be well , but you may command them to take Physick : And so here , you cannot force them to believe , to repent , but you may bring them to wait upon the means , in order to believing , and in order to repenting . Is God present in them ? doth God work Illumination , Conversion by them ? and will you not cause yours to give their attendance ? would you have them healed , and will you not bring them to the Pool-side , where this healing is to be had ? If you go to Ordinances your selves , but leave your Children and Servants behind you , may it not be said to you , what Eliab once said to David , With whom hast thou left those few sheep in the Wilderness ? 1 Sam. 17.28 . Then 5ly . your Authority must be exercis'd as to Family-duties . See that those under you do attend upon Prayer , reading the Word , Repetition of Sermons , and the like : Have you Power in your Houses , and shall any absent themselves from these things ? Shall they eat with you who will not pray with you ? shall they dwell in your Houses who will not conform to the Religious Orders there observed ? 6ly . Often call Children and Servants to an account ; ( especially when there is cause of jealousie and suspicion , that all is not well ) , how time is spent , what they have been doing , what company they keep , what they have heard ( after a Sermon ) , what they remember , how they understand , &c. If such account was but oftner taken , we should have better Children , and better Servants , than now we have . You find the benefit of it as to your own concerns , surely it would be as beneficial in higher Concerns . 7ly . When they do amiss , let them be reproved and corrected . O when such are let alone in that which is evil , without reproof and correction , how sad are the consequences ! Connivance and Indulgence is the bane of Youth . What a cross had Adonijah like to have proved to David ? and 't is said of him , His Father had not displeased him at any time , in saying , Why hast thou done so ? 1 King . 1.6 . Be faithful in reproving what is amiss in those who are under your charge : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Ethic. l. 10 c. 13. This is very well consistent with love ; nay , this is the best and the truest love ; nay indeed , you do not love , where you do not reprove . ( See Levit. 19.17 . ) O the benefit of well manag'd reproofs both to young and old ! Prov. 15.31 . The ear that heareth the reproof of life , abideth among the wise , Prov. 6.23 . Reproofs of instruction are the way of Life . And besides this , what you do not reprove , ( according to the nature of the Crime ) , In omnibus peccantihus pecco , quando eos quos scio peccare , quâdam crudelis animi malignitate non increpo . Prosp. de vit. Contempl. 3.23 . you are accessary to , and bring the guilt of it upon your selves : So Eph. 5.11 . And then for Correction ; If fairer means will do the work , forbear this ; but if not , this must be used , as the last remedy : The word of Exhortation , and the rod of Correction must not be parted ; where God loves , he chastens , ( Rev. 3.19 . ) and he that truly loves his child , will not let him be lost , for want of Chastisement : Prov. 13.24 . He that spareth his rod , hateth his Son ; but he that loveth him , chastneth him betimes . Prov. 29.15 . The rod and reproof give Wisdom , but a child left to himself , bringeth his mother to shame : ( vers. 17 ) , Correct thy Son , and he shall give thee rest , yea , he shall give delight unto thy Soul . Prov. 19.18 . Chasten thy Son , while there is Hope , and let not thy soul spare for his crying . Prov. 22.15 . Foolishness is bound in the heart of a child , but the rod of correction shall drive it far from him . Prov. 23.13 , 14. With-hold not correction from the child ; for if thou beatest him with the rod , he shall not die . Thou shalt beat him with the rod , and shalt deliver his soul from Hell . What Arguments are there in these scriptures , to put Parents and Masters upon due correction ! This is an ordinance of God , which as he hath appointed , so he is pleased also to bless ; You cannot take a speedier course to ruin your Children , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epictet . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Plutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Constit. Apost. l. 4. c. 10. than not to correct them : If I do not punish my child , said Epictetus ) , he will be stark naught . Impunity is peccandi illecebra : persons are hardened in sin , and encouraged to sin by this : O that Indulgent Parents and Masters ( all are not so , some are severe enough ) would think of these things ! Their fond over-loving makes them indeed not to love at all , ( as Plutarch hath express'd it ) : Well , you have Authority in your hands , and so these two things , ( correption and correction ) lie upon you ; Pray do your duty in them : And as Religion puts you upon them , so let Prudence regulate you in the managing of them ; ( for I do not know any thing , wherein Prudence is more requisite than that which is before me at present ) : Reprove and correct , but 1. Suit this to the different ages of the persons , you have to do with . The Physician doth not give such strong Physick to a child , as to one that is grown up . 2. To the different Tempers of them ; some are mild , ingenuous , of a sweet and yielding disposition ; others are more rough , surly , dogged ; gentle reproof and correction is best for the first ; for the others , rougher physick must be appli'd . 3. To the nature of the offence , and the several Circumstances that go along with it ; the corrosive must be according to the quality of the sore . 4. Keep within bounds ; as there may be Indulgence in doing nothing , so there may be cruelty , in doing too much . 5. Never do this without a cause ; for then you bring both your selves , and the duty also into contempt ; and make it insignificant at other times . 6. * * Qu●cquid exacerbato animo dixeris , punientis est impetus , non charitas corrigentis . Aug. in comm. ad Galat. Do nothing in Passion ; Passionate reproofs and corrections never do good ; Physicians do not give their Potions scalding hot , only a little warm . The * * vid. Plutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. p. 10. Heathen told his servant , He would have beaten him , but that he was in anger : 'T is bad to correct one fault with the commission of another : O 't is your mild , gentle , reproving and correcting , that soaks ( like a mild rain ) , and doth the most good . 7. After this is done , return to your former kindness and serenity ; Do not keep up acerbity of spirit , for that 's of bad consequence , either to provoke or to discourage . After bitter Pills let there be something to sweeten the mouth : 'T is Plutarch's similitude , Plut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : &c. 1.9 . After the Nurse hath made the Child cry , she falls a kissing of it . These are some prudential hints , ( and yet there is much of Religion in them too ) , which I leave with you . So much for the exercise of your Authority , as it refers to Religious Education .

Fourthly , Keep a watchfuleye , and astrict hand over those who are committed to you : Here is great need of all possible care and vigilancy ; and you will find , that all is little enough : How soon is the garden over-grown with weeds if the keeper thereof doth not tend it , and look to it every day ; how soon is Childhood and Youth tainted with sin , if it be not narrowly observed : The Masters eye ( in other things ) doth very much ; and surely , it hath its influence in that , which I am treating of : your Instruction , Admonition , interposure of Authority , will be ineffectual , ( as to the attaining of your great end ) , without this constant vigilance and inspection : How many Children and Servants are irrecoverably lost for want of this , daily experience shows ; and therefore let me apply that of Solomon to you , Prov. 27.23 . Be thou diligent to know the state of thy flocks , and look well to thy herds . Now here I would commend two or three things to you .

First , Be watchful in observing what the Natural Temper is , of those under you : A wise man will be sure to satisfie himself in this , and to make the best observations he can , in order to the finding out of this ; for when this is known he will the better be able to apply himself in advice , reproof , correction , ( or any other way ) ; By the knowing of this he will the better also be able to judg of the Inclinations , Propensions of those with whom he hath to do . How weakly and unsuccessfully do some manage their Education upon their not understanding of this ; ( which certainly might with much ease be found out upon a little observation ) . Satan will be sure to assault them with his Temptations , according to their Natural Temper , ( for he always takes the advantage of that ) , and therefore if you do not know this , how will you be able to obviate and countermine him in his Temptations ?

Secondly , Be watchful in observing the first sproutings out , or buddings forth of what is either good or evil . Are there some blossoms of what is good ? O encourage and cherish them , all that you can : Doth the child sometimes go aside , and begin to pray ? Doth he take the Bible , or some good Books into his hands , and seem to desire to read them ? Or doth the Servant of riper years , make some offers towards what is Religious ? Pray , set in with this , and give all encouragement to them . Far be it from any of you to check or discountenance or hinder yours in what is good ; this is to be an Elymas , Act. 13.10 . a child of the Devil , to act his part : If ever a man acts like a Devil , 't is when he sets himself against that which is good : To encourage , excite , animate , any to wickedness ; to discourage , hinder , check any , as to acts of Piety and Godliness , this is to be a very Devil . When Moses would have had Pharaoh to let Israel go , he ( instead of doing this ) , gives this answer : Wherefore do ye let the people from their works ? get you unto your burdens . And the tale , &c. for they be idle , therefore they cry , saying , Let us go and sacrifice to our God : Let there be more work laid upon the men , that they may labour therein , Exod. 5.5.8 , 9. O that we had not too many Masters and Parents of this spirit ! Do they see Servants and Children to begin to look Heaven-ward , and ( especially ) do these desire a little time , some relaxation , in order to secret duties ? how do they snubbe and curb them , and frown upon them ; and tell them , they are idle , or Hypocritical , and they will turn melancholy ; and twenty such replies are made by them , to take them off from what is good . The Lord rebuke this spirit , for 't is a cursed spirit ! I would not have these mens guilt upon me , for all the world : What ? to endeavour to blast the blossomings of Godliness ? to put back the throws of the New Birth ? to give a check to the breathings of the Holy Spirit ? O 't is a sin out of measure sinful . I warn you all of it , and I beseech you , do you carry it quite otherwise : What ever is of God , or tends to God , let it be helped on by you ; let the buddings of Grace be furthered and ripened by the beams of your influence : Do not discourage or despise the day of small things in any of yours ; Zach. 4.10 . Math 12.20 . God doth not do so , and will you do so ? Do you observe , some putings forth of what is good ? cherish them . Do you observe some good ? though it be but some good ; own it , and take notice of it . In Jeroboam's child , there was found some good , 1 King . 14.13 . and God observed it , so as to reward it . O , though Children and Servants be not altogether what you desire , yet if there be some good found in them , let that be taken notice of ; you must so punish what is evil , as also to observe what is good .

On the other hand , do ye see the sproutings out of that which is evil ? interpose presently for the prevention of their further growth , Do they begin to take God's name in vain ? to be careless in attending upon holy Duties ? do they nibble at a lie ? doth pride in apparel peep forth ? set in with serious counsel immediately , that these things may not grow upon them . 'T is good to suppress the very initials of sin ; to kill the Viper or Serpent in the very egg . The disease taken in time is easily cured , which by delays proves mortal : the Fire at the first might be quenched with ease , which afterwards will admit of no stop ; ( O that we had not known this to be true ! ) The Vices and faults of young ones , by timely applications might be prevented ; but being let alone , they take such a rooting in them , that their case is desperate . O that many were not undone by Parents and Masters unfaithfulness , and invigilancy in this ! 'T is good advice that which Hierome gave to Laeta , He bids her speedily to reform whatever she should see amiss in her Daughter ; for , Aegrè reprehendas quod sinis consuescere ; difficulter eraditur quod rudes animi perbiberunt .

Thirdly , Watchfully observe what company they keep : If you do not look to this , you do nothing : O be sure you keep ( those under you ) from bad society ; Plutarch ( in his excellent Discourse upon the Education of Children ) , much insists upon this , as a special direction to be practised in order to good Education . What more fatal , more dangerous than evil company : The Spartans would rather suffer their City to be taken , than give their Children for Hostages ; for fear of their being corrupted in the Enemy's Camp . When Antipater sent to them , demanding fifty Children for Hostages , they repli'd , They had rather give him twice as many men at their ripest years . Charron of Wisdom , l. 3. p. 441. How receptive is Youth of evil impressions from evil company ; how soon are they cast into the mould and likeness of those with whom they converse ; how quickly do they learn their ways , and so get a snare to their souls ; ( as 't is Prov. 22.25 . ) Let your Education be never so good at home , if you let yours converse with idle , vain , dissolute , debaucht persons abroad , all your care and pains will be lost . The meat that is fly-blown , taints presently ; bad company hath this effect , upon them that are young . Would you be faithful to your own Children , and to the Children of others ( whom you have taken into your Families , and in a manner adopted them for your own ) , take a special care of the Company they keep : Bad Company may do more mischief in an hour , than you can do good in a week ; all that you have laboured to imprint and fasten upon them in a week will be obliterated and defaced , in one hours converse with vain persons . We have a sort of men up and down in this Nation , who are the Devils factors , and they do him eminent service ; such I mean , who make it their business to corrupt and debauch youth ( by their infusing of cursed Principles of Atheism , and Libertinism into them ) : Are not our Noblemen's and Gentlemen's Houses , haunted with these vermine , these Setters for Hell ? No wonder that so many of their Sons prove as they do , ( Heroum filii Noxae , is now as true as ever it was ) , when they have such admitted into their society , whose trade it is to be drunk themselves , and to teach and egg on others to be drunk too : Do not these Preachers of the Devil do that in a Cellar , over their Bottles , which God's Ministers cannot undo again in the Pulpit with the Book of God ? O , how bitterly doth Plutarch ( in the forecited Treatise ) inveigh against these Pests and Plagues of Mankind ! And are these , confin'd only to the Country , and to great mens Houses ? have not we these miscreants swarming even in this City ? Are not these ( the worst of Spirits ) amongst us , who would steal away our Children from us , and carry them to Hell ? These I say , who make it their trade to seduce and corrupt Youth ? How doth it concern all of you , ( O Parents and Masters ) , Nil dictu foedum visuque haec limina taugat , Intra quae puer est . Juven. Sat. 14. with the greatest care and vigilance to watch over all that belong to you , least they should be drawn aside by these persons ; or by any others , ( who may do the work as successfully , though perchance they do not do it so wickedly ) .

This for the First thing laid down in this Direction ; wherein I have exhorted you , to keep a watchful eye over those under your charge . Before I go off from it , I will offer one thing to your serious consideration : 'T is this , Whether your Country Houses be so well consistent , with this so necessary duty of your constant and vigilant inspection over Children and Servants ? I dare not censure you , for the keeping of them , or charge sin upon you for so doing ; I know the health of many , necessitates them to this ; ( and there may be other causes which may very well be allowed of ) ; But I desire you to consider , whether your Families be not much prejudic'd by this ; by this means you are absent from them a great part of your time , and where then is your constant watching over them ? Is not your flock endanger'd , by your ( though but little ) Non-residency ? But I will not press this too far ; only I present this to such as are serious and conscientious , as a thing worthy of Consideration : I shall only add this ; where this is done upon slighty grounds , ( as meerly the pleasure and delight , which a Country-House affords ) there to divide the Family , and always to be absent from some part of it , I think cannot well be justifi'd ; but where there are weighty Reasons , and grounds for this , I submit to it ; provided , that persons herein concerned , go as far as ever they may , in the acting of their utmost care , for the preventing of those inconvenien-which Servants left behind are exposed to , upon their Misters absence from them . The Counsel that Hierome gave to Laeta , was this , Si quando ad suburbanna pergis , domi filiam non relinquas . When thou goest into the Country , do not leave thy daughter at home behind thee . By a little abscence , and the want of the Parents and Masters eye , Children and Servants are much endangered .

I added further in the Direction , Keep a steddy hand over those who are committed to you : I am not for rigors and austerities , or any such things ; but I am for a prudent , strict Education : Remisness in Government is of very bad consequence to Youth ; A steddy rein secures the rider ; a steddy Education secures the child . Here also respect must be had to the different Tempers of Children and Servants : Where the Horse is tender-mouth'd , a looser rein is sufficient , but where he is resty ▪ and not so easily check'd , the rider cannot hold him in too much ; I need not apply it . This respect being had to the difference of their Dispositions , doubtless a strict Education is the best : I know , some ( through the strength of corruption ) are the worse for this , but that 's the fault of the person , not of the Education ; and Bottles must be closely stopt , though they are upon this the more apt to fly , when ever they are opened . But I will not further enlarge upon this .

Fifthly , If you would give your Children Religious Education , see that you breed them up to some Calling ; A Calling ( in the common notion of it ) , is a civil thing ; ( we usually take it in contradistinction to the Ministry , that Sacred Office ) ; yet care about this , is a piece of Religious Education , Religion being so much concerned in it . ( And so it is , partly , because a Calling is Gods institution , 1 Cor. 7.17.20 . and partly , because it is a great fence and antidote against sin and wickedness ) : Now therefore I say , in order to this Education , train up your Children to some Calling : ( I speak indefinitely , for you your selves know what calling is most proper and suitable , according to the particular Circumstances under which you and yours do stand ) : If you be persons of that rank and quality , that you think 't is below you to bring up your Children to common and ordinary Trades , then there are other employments which will better suit with your rank , for which they may be fitted : If the Ministry , if the Law , and Physick , ( in the ordinary Practice of them ) , be not high enough for you ; yet surely Learning is , and Magistracy is , and some Publick Employment is , ( wherein they may eminently serve God and their Country ) : You then who are such persons ( as here is mentioned ) , pray train up your Sons for these . Shall this be all the Education that you will give them , to teach them , how to follow an Hawk , or a Dog , or how to demean themselves in Company , or how to court a Lady , or how to manage an Estate , ( or some such thing as this is ) ? O that this was not the top , the utmost of the Education , of too many of our Gentry ! Is not this sad ? what can be expected from persons , thus educated ? but only this , They may have an insight into Games , make a fine legg , be very ready at a Complement , dress themselves very exactly , tell a story of what they have seen at Paris , and be able just to cast up an account with their Stewards : But as to any parts or endowments , to fit them for service for God or their Country , alas , this is not to be looked for , from them : you must not deny them to be Gentlemen , ( unless you 'l venture the hazard of a Duel ) , but when you have said that , you have said all . O you Parents , whom God hath advanced in the world with Titles of Honour , with great Estates , be not offended with me , because I speak the Truth , ( and that Truth too , which is so necessary to be spoken , in order to your Conviction and Reformation ) : Be pleased ( I beseech you ) to give better Education to your Children . Do not content your selves with this , that you make your Sons to be Gentlemen , that you convey a little better blood ( than ordinary ) into their veins ; Gratum est , quod patriae civem , populoque dedisti , Si facis ut Patriae sit idoneus . — J●van . Sat. 14. that you leave them an estate to spend upon , ( and may be to spend too in a little time ) : but let this be your care , so to educate yours , that they may * be useful and serviceable in their Generation , when you are laid in the dust ; that they be persons so accomplished , that they may be fit to be employ'd for publick Good ; that they may not only be some body , as to their descent and possessions , whilst ( as to any real service or worth ) they are but meer cyphers and drones in the Common-wealth .

But 't is time for me to come to you Citizens , ( with whom my business mainly lies ) ; Do you breed up your Children to some Calling : Many of you God hath blessed with Estates , what then ? will you not have your Children in a Calling ? Have you by God's blessing upon your diligence in your Callings got something in the world , and must the Son ( forsooth ) be bred up as a Gentleman , ( without a Calling ) , that the Gentleman may spend , what the Tradesman hath got ? Without this , will he not need all , that you can leave him , and is not this flat poverty ? ( as Mr. Herbert expresses it ) . Poems , p. 4. But higher than this ; where 's Religion in this Education ? What hazards do you expose your Children to , by leaving them in an idle , unimployed life ? what a mischievous thing is idleness ! 't is an in-let to all sin , it opens a gap to all Temptations : 'T is dangerous to your selves , and is it not so to your Children also ? The garment that is not used , is fill'd with moths , which eat it up ; The standing water gathers filth and mudd ; The sitting bird is easily shot ; What a noisome thing would the Sea be , was it not preserv'd sweet and clean by continual motion ? How many bodies are ruin'd for want of exercise ! These are usual Similies to set forth the danger of idleness . Will you lay yours open to this ? Shall the Tempter have this advantage against them , to find them ( as it were ) upon his ground ? ( as Tertullian speaking of one that was possess'd by the Devil , he being ask'd the reason , why he had so possess'd that person , he answered , Inveni in meo , I found him in my own ground ; his meaning was , he found him idle ) : O put them into Callings , that they may not live an idle life , and so be expos'd to the worst of Temptations . If Satan comes to them , Semper inveniat eos occupatos ; ( which was Hierom's Antidote and prescription against Temptations ) : A Calling will entitle them to God's protection , make way for God's blessing , fit for service , and secure from Sin and Satan . He that hath nothing to do , is ready to do any thing . I find the Heathens making Conscience of this : The Athenians had a Law , ( which Nazianzene writing to Eudoxius , doth much commend ) , that all their Youth should be put to some Calling : And 't was one of * * Solon Legibus cavisse legitur , ut silius quem Parentes nullam artem docuissent , non cogeretur illos alere , senio con , fectos aut ad inopiam redactos . Erasm : Solon's Laws , That the Son should not be bound to nourish or relieve those Parents in old age , ( or , if they were reduced to poverty ) , who had not taught him some Art or Calling , when he was young . And if you look into the Word , you find there what was the practice of the Ancients ; they us'd to breed up their Children to some Calling ; Adam had two Sons , the one , he bred up to be a keeper of Sheep , the other to be a tiller of the ground , Gen. 4.2 . Jacob bred up his Sons under a painful employment , See Gen. 37.12 . Laban would not have Rachel her self to be idle , but she must look to her Father's sheep , Gen. 29.9 . &c. David himself was thus imploy'd , 1 Sam. 16.11 . Samuel trained up his Sons in such a manner , that when he was old , they were fit to be made Judges over Israel , 1 Sam. 8.1 . Well , ( that I may shut up this ) , be perswaded to have a Calling in your eye for your Children : If they have parts for the Ministry , and incline to that office , and some considerable discouragements do not intervene , then devote them to God , and breed them up for the Ministry : God had given Hannah a Child , and presently she thus devoted him to the Lord , 1 Sam. 1.28 . It was the usual saying , ( and he acted accordingly ) , of my worthy , never to be forgotten Friend , Mr. Whittacre , ( now with God ) , Had I never so many Sons , they should all be Ministers . O 't is an high expression of your love to God , and that which argues a great sense of the worth of Souls , when you can give up your Children to the service of God , and the salvation of Souls , in this excellent office . But if you do not do this , yet however put them into some Calling ; for my part I think that ( in some respects ) a Calling is better without an Estate , than an Estate without a Calling .

Sixthly , Religious Education very much consists in the setting of a good and holy example : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. vid. Plutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. p. 14. This Plutarch commends to Parents , in order to a good Education , above all the other rules and directions which he had given : And surely this is a great thing , in no case to be neglected . Parents and Masters must be exemplary , patterns of Good to all under them : Good Instruction , good Admonition , good Inspection will signifie but little without a good Conversation : Holy Practices must back and set on holy Counsels ; Examples are very prevalent , and teach best : Vertue or Vice are most effectually advanced in the world , by Example . O the power and energy of this ! especially upon such as are young , and upon those who are in the state of * * Velocius & citius nos Corrumpunt vitiorum exempla Domestica , magnis Cum subeant animo● Autoribus , &c. Juven . Sat. 14. inferiority and subjection . How apt are Children to imitate their Parents ! such as the Father is , such is the Child , ( very often 't is thus ; I do not say always , ( for sometimes the Father is good , and the Child naught , or the Father is naught , and the Child good ) but commonly 't is as I say ) ; there is not a greater likeness as to features than there is as to Manners ; and whence is this , but from the proneness that is in Children to imitate their Parents . And ( which is the misery of it ) , they are more most prone to imitate them in what is evil , Dociles imitandis Turpibus ac pravis omnes sumus . Juven. ibid. ( through the prevalency of Natural Corruption ) . Proclivis est malorum aemulatio , & quorum virtutes assequi nequeas , citò imitaris vitia . ( Hieron . ) There is a great proclivity in persons , to imitate what is evil ; and you will soon follow their vices , whose graces you cannot so presently come up to . The poor Children had heard their Fathers deride the Prophet , and they upon this had learnt to call him Bald pate too , 2 King . 2.23 . Just what Abraham had done in his dissimulation , just the same his Son Isaac did , ( Gen. 26.7 . compared with Gen. 20.2 ) . And further too , ( the consideration of which should very much work upon Parents to be very careful as to their Example ) , what Children learn by imitation , when they are young , usually it sticks by them , and is very hardly removed ; Alexander in his youth had got the Gate of his Master Leonides , and he could never leave it . All this holds true in Servants also ; they will tread in the steps , and follow the examples of their Governors , Prov. 29.12 . If a ruler hearken to lies , all his servants are wicked . Doth it not therefore highly concern Parents and Masters , to look to their carriage , in their Families ? that they set a good Example to all that are under them ? This David's eye was much upon , Psal. 101.2 . I will behave my self wisely in a perfect way , O when wilt thou come unto me ? I will walk within my House with a perfect Heart . O that this might be the resolution of all Parents and Governors in this City ! Would you have yours not to sin ? do not you sin your selves ; The swearing Father makes a swearing Child ; the cursing Father makes a cursing Child ; the drunken Father makes a drunken Child ; ( and so in all cases ) . Look to your selves , that you do nothing , that may be to yours , inductivum peccati . This was Hieroms counsel to Loeta l ( I cite that Epistle very often , Nihil in te & in Patre suo videat , quod si fecerit peccet . Hieron . because 't is written wholly upon the Argument which I am upon ) : O 't will be matter of rejoycing to you , in case your Child should do evil , if you can say , ( as that Pope once did ) Haec vitia me non commonstratore didicit : He never learn'd this by my example . And so , Would you have them to be good , and to do good ? Be you so , and do you do so ; than you may say what Gideon did to his Soldiers , Judg. 7.17 . Look on me and do likewise ; as I do , so shall ye do . And it will be so : If you pray , they will pray ; if you be religious , they will be religious ; if you make Conscience of keeping the Sabbath , they will do the same . O the advantage and benefit of good example ! How are Children and Servants undone by the want of it ! How few do mind or regard it ! How do the most , first make over their sins , and then their estates ; and before their Children have from them , what is but imaginarily good , they have that from them , ( in their evil example ) , which is really evil , ( as the * * Ante eorum incipiunt nequitiam , quàm substantiam possidere , &c. Ac antequam habent illa , quae falso dicuntur hona , habent illa , quae verè probantur mala , Ad Eccles. Cathol. l. 1. p. 346. Author of the Epistle , ad Eccles. Cath. in Salvian expresses it ) .

O you my dear Friends in this City , let it be otherwise with you ; order your Conversations so , that they may be exemplary . You teach and instruct those under you , and 't is well ; but do you set them a good Example ? Do you not unteach in your Lifes , what you teach with your Tongues ? Is not Practise ( as hath been said ) , the most powerful and the most effectual way of teaching ? Precepts may teach , but examples lead and draw ( according to the known saying ) ; You lose your Authority in good Counsel , Perdit authoritatem docendi cujus sermo opere destraitur . Hier. ad Ocea . if you do not second it with doing well your selves ; Inferiors do not so much mind what you say , as what you do ; how shall it appear that you are in good earnest , if you do not practise your selves , what you perswake others to ? Will not your bad example do more hurt than the best advice will do good ? O so teach and so live : The life of teaching , is the teaching of the Life ; let your actions be instructive , as well as your words ; and let all your actions be so ; Vniversa sint vocalia , ( as the Father speaks concerning the conversation of Ministers ) : Teach at the Table by your Temperance , teach in the Shop by your Honest dealing , teach in your closet by your performance of Secret duties , &c. This is the way to win upon Relations . The Magistrates Laws are not so prevalent as the Magistrates Life , ( according to that of Claudian , — Nec sic inflectere sensus Humanos edict a valent , quàm vita regentis ) .

And so 't is here , as to Parents and Masters of Families . You pray in your Families , 't is well , but do you set a good example after Prayer ? 'T is sad to spoil good duties with a bad Conversation ; Religious Orders in the House , and a disorderly Conversation , do not well agree , ( saith one ) : O if you pray in your Houses , and do not walk suitably in other things , you will bring Duty into contempt , and harden the hearts of Children and Servants against it . Would you feign have a good Family ? He that lives a bad life can never expect a good Family ; his bad example will spoil all . Every thing in you is doubled ; if you do evil you sin twice , ( for there 's the sin of the act , and then the sin of bad example ) ; if you do well you do good twice , ( for then there 's the goodness of the act , and the goodness of the example ) : O with what face will you be able to reprove what is amiss in others , when your own guilt shall fly in your faces ? Let these things be thought of , and let the Duty ( of setting a good example to yours ) be done by you .

Seventhly , To sum up all in one general Direction : Let it be your great design and endeavour in Education , to promote and further the conversion and salvation of them that belong to you : When the heart is set upon this , and all things are carried on in subserviency to this , this is Religious Education . You have Children , what 's the great thing that you must pursue after in the educating of them ? 't is this , that they may be Gods Children , as well as yours ; that as they are near to you , they may be near to God ; that Gods Image may be where your Image is ; that where the First birth is , the Second birth may be also : In a word , that they may have grace , This I say must be the main thing , which in your Education you must desire and pursue . And so for Servants also . To move you to mind this , and to lay out your selves with the greatest diligence and ardency to attain this , very much might be spoken . O consider the misery of your Children till they be converted . Are they born believers ? Do they bring grace with them into the world ? Fiunt non nascuntur Christiant Hieron . surely no! Are they not Children of wrath by Nature ? Heirs of Hell ? lying in their blood ? Ephes. 2.3 . Will you not make it your first and principal endeavour to get them out of this condition ? ( especially considering how accessary you have been to the bringing of them into it ) . Have you convey'd sin and filth , and defilement to them , and will you not do something , that you may convey Grace , Sanctification , Renovation , to them ? Have you done so much for their hurt , will you do nothing for their good ? you that know what the misery of the Natural state is , how can you be quiet till you have got all yours out of it ? You are to further the Conversion of others ; 't is a blessed thing to be the Instrument of Coversion ; Dan. 12 3. And they that be wise shall shine as the brightness of the Firmament , and they that turn many to Righteousness , as the Stars forever and ever . Jam. 5.20 . He which converteth a sinner from the error of his way , shall save a soul from death . Ezek. 18.32 . wherefore turn others ( so some read it ) , and live ye . Grace is of a spreading , diffusive nature ; ( 't is set forth by Light , Leaven , Oyl , and such other resemblances , because of this ) . He that is converted himself , he will be converting others : The Woman of Samaria being wrought upon , she would feign bring in all the City to Christ , Joh. 4.28 , 29. The Lepers would not keep the good tidings of the Enemies flight to themselves , but they must publish it , 2 King . 7.9 . A gracious heart is for the Conversion of All it comes near to ; but in an especial manner , 't is for the Conversion of near and dear Relations : Andrew having found Christ , O he runs to his Brother Peter , and tells him of it , Joh. 1.41 . Cornelius calls together his Kinsmen and his near Friends , Act. 10.24 . The Apostle tells us , He that provides not for his own , hath deny'd the Faith , &c. 1 Tim. 5.8 . What a monster in Religion he is , that doth not especially look after the souls of Relations , and endeavour to bring them in to God! will not you then do this for your Children ? they are near to you , they are a part of your self , they are your self , ( The Children are but the Father in fractions , or , the Father multiply'd ) : Shall they be near to you , and afar off from God ? Will you suffer any part of you to be in a state of dis-union from Christ ? 'T is * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Polit. l. 1. c. 1 Natural to all Creatures to desire other things to be like to them ; you are gracious your selves , do you not desire , that all yours should be so too ? you have Grace , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Xenoph. and you know the worth and excellency of it , you would not exchange it for the world ; Do you know so much of it , and will you let your Children be without it ? When Zacheus closed with Christ , Christ told him , This day Salvation is come to thine House , Luk. 19.9 . Why so ? why is it not to his Person , but to his House ? Ans . Not only because Christ and the Gospel bring Salvation to Families , where they are entertain'd ; but also because Zacheus now would make it his business , to further the conversion , and so consequently the salvation of all in his House . Christ is come , and Salvation is come to your selves ; but are they come to your Houses too ? Are your Children , and Servants in a state of Grace , and so consequently of Salvation ? Can you better express your love to them , than by helping on Grace in them ? You are sollicitous about other things ; alas , they are all of them meer Trifles in comparison of this ! The greatest estate is not to be compared with the least Grace : If your Children may fear God here , and enjoy God hereafter , they are happy ; Though you can leave them but slender portions , if you can leave them in a Covenant state , 't is enough . How unspeakably will this rejoice your souls at the great day , if you can take your Children by the hand and say , Lord , here am I , Hebr. 2.13 . and the Children which thou hast given me : Whereas , if Conversion-work be not done , Will it not be a sad parting , ( if that state will admit of sadness ) , when the gracious Parent shall go to Heaven , and the graceless child shall go to Hell ? O dreadful parting indeed ! I have told you , the souls of your Children will be required at your hands ; O if ( through your neglect ) they be found unconverted , your * * Dt salute eorum , qui in domo tuâ sunt , sollicitus ac pervigil existas quia pro omnibus tibi subject is rationem Domino reddes . August . account will be very sad . Pray do not think that this Conversion-work is only to be done by Ministers , it lies upon you as well as upon them , and in some respects you may * * See this more fully made out in Dr. Gouge , Dom. Duties , Tract. 6. p. 546. Mr. Baxters Saint' everl . Rest , part. 3. p. 350. &c. better do it than they ; you better know your Childrens Temper , you can speak more particularly to them , you have a greater share in their love , they have a further dependance upon you , and so they will be the more attentive to what you urge upon them . I know not how to get off from this Argument ; Do not think me tedious , when I am pleading with you , to secure and save the souls of your poor Children . If you ask me , how this may be done ? I answer , by that which hath been spoken to ; Instruct them , admonish them , watch over them , win them by a good Conversation , pray with them , pray for them ; 1 Pet. 3.1 , 2. These are the ways which are proper to further their Conversion ; and do but make sure of that , and then question not their Salvation .

I have done with the opening of Religious Education , and have fully shown you wherein it lies , or how 't is to be managed . O that what I have written , may not be in vain , to those Parents and Masters of Families to whom 't is in special directed . I will add but Three things further , by way of Direction , and so dismiss this Particular .

1. Take the advantage of early Education ; that you may educate well , begin betimes . Do not put off , or delay Instruction , Admonition , ( and whatever is proper to Religious Education ) , but , as soon as ever you may , fall upon these ; As soon as the day of Reason dawns , be you at your work ; 'T is better here to be much too soon , than a little too late . There are many inducements to this early education : The younger they are with whom you have to do , the more pliable and framable they are ; Vdum & molle lutun es , &c. Pers. Sat. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. p. 3. is soft , 't is capable of any impression , and therefore we immediately set the seal upon it ; The Tree in its first and tender growth , you may bow it , bend it , which way you will ; but when 't is of some years growth , 't is stubborn and inflexible : so 't is here ; you may do with a child what you please , that Age is tractable and flexible , receptive of any good impression ; but if you let him alone , till he can tell that he is fifteen , sixteen , seventeen years old , this advantage is lost ; now you will meet with a more resisting and obstinate Temper .

2. The younger they are , the more disengag'd they are from vicious and sinful Principles , and so you may do your work with more facility ; ( as 't is easier writing upon white Paper , than 't is upon that which is blotted and blurr'd , and written upon already ; for all this must be scrap'd out and expung'd , before you can write ) : The child is Rasa Tabula , the youth is not . 3. The younger they are , the more * * Recens Testa diu & saporem retinet , & odorem quo primum imbuta est . Hieron . Naturâ tenacissimi sumus corum , quae rudibus annis percepimus , ut sapor , quo nova imbuas durat , nec Canarum colores , quibus , simplex ille candor , &c. Quintil. lib 1. Instit. cap. 1. Adeò in teneris consuescere mnitum est . Virg. tenacious they will be , of what is imprinted upon them ; The vessel retains the savour of that with which 't is seasoned at the first : you cannot easily fetch out that colour with which the wool is dy'd at first . O if Parents would but set upon Religious Education , whilst Children are young , they might ( by the blessing of God ) fasten that upon them , which might abide with them for ever : This is the way to Naturalize the ways of God to them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charondas in ythag , Pragm . p. 207. and so to make them more delightful , and also more durable . Things that were set betimes , and have taken good rooting , are not so easily pull'd up . 4. 'T is easier to prevent than to remove what is evil ; ( as with respect to Bodily diseases , Prophylacticks are more easie than Therapeuticks ) . He that gains the first possession , hath great advantage : He that hath the start , wins the race : O that you would do whatever in you lies , to be before hand with the Devil ; if you do not mind your work , he will mind his ; if you neglect your Education , he will not neglect his Temptation ; and if he first gets possession , it will be very hard to cast him out . 5. What a blessed thing is it to see a child looking Heaven-wards betimes , under an early work of Grace , sanctifi'd from the womb , ( as John Baptist was ) ; knowing the Scriptures betimes , ( as Timothy did ) ; 'T is said of Obadiah , Purvulae adhuc lingua bulbutiens , Christi Hallelujah resonaret . Hier. ad Laeta : .19 . he feared God from his youth , 1 King . 18.12 . The poor * little Children had Hosanna in their mouths , Math. 21.15 . ( was not that better than the Childrens Bald-pate ? 2 King . 2.23 . ) How soon are young ones receptive of good or evil ; and how pleasing is it to God , when he sees persons betimes seasoned with Grace ! Under the Law , Lambs and Kids , and young Turtles were the Sacrifices that he delighted in ; when Parents dedicate their Children to God betimes , and educate them so , that this dedication may be made good , this is highly acceptable to the Lord . Shall not these things prevail with you , to put you upon timely and early Education ? Pray do as the Gardiner doth , as soon as ever the Spring comes , he 's digging , setting , sowing , planting , Inveterata difficilius curantur . Senec. Elleborum frustrà , cum jam cutis aegra tumebit Poscentes vide as : venienti occurrite morbo . Pers. Sat 3. he will by no means lose that season ; O let that care and activeness be in you , for your Children in reference to Spiritual things . Will it not wound and pierce you to the very heart , when you shall see Relations , perverse , obstinate , spurning at all counsels and reproofs ? to consider , O time was , when they were pliable , when they would have harkened and yielded to good advice , when ye might have done with them what ye would ; but now that time is over , now your Children are incorrigible ; and so by your not timely doing of your duty , their souls are ruin'd . O Friends , it will come to this , if you do not take the course here prescribed . The Horse that is not broken when he 's young , will never be mastered : The wildest Creatures taken in time , may be tamed and cicurated , but upon the omission of that , what a fierceness and cruelty is there fixed in them . I leave it to you to make the application ; God grant you may never know the Truth of it by experience , upon your delaying and deferring of good Education .

Secondly , Back Religious Education , ( in all the several parts of it ) with fervent Supplications . You may do your duty , but 't is God that must give the blessing ; The best Education is fruitless and successless , if it be not accompany'd with this : The Gardiner may set and plant , but there must be rain from Heaven , and the warm influences of the Sun , or else there is no growth ; Ministers may preach in publick , you may do much in private , but after all , 't is God that gives the increase and blessing . 1 Cor. 3.7 . You are upon greater disadvantages than the Gardiner ; for you sow and plant upon very bad ground , upon a very bad stock , a very corrupt Nature . O , if God's special Grace doth not accompany and bless your endeavours , nothing but weeds will grow upon this soil , nothing but luxuriant branches upon this stock . Often therefore go to him in humble and hearty prayer ; beseech him to set in with your Education , to crown your endeavours with success , to make the means effectual to the attaining of the end . Say , Lord , that my Child , my Servant may be the better for all this ; I instruct , Lord sanctifie instruction ; I exhort , Lord do thou set Exhortation home upon the heart ; Lord , I correct , let Correction fetch out pride , &c. Let me ask you , Do you thus pray over your Education ? Do you pray over and for your Children ? ( as Abraham , Job , and others us'd to do ) . Do you in secret pour out your Souls , your Sighs , your Tears , for your poor Children ? Do you sometimes , ( nay often ) plead their case at the Throne of Grace ? Lord , here 's an Ishmael , O that he might live ; Gen. 17.18 . here 's a Child , O that Christ might be formed in him ; Gal. 4.19 . here 's a child of wrath , wilt thou make him an heir of Grace ? shall my child be thy child ? thou hast given him Feature , Limbs , Lineaments , Reason , Wit , wilt thou give him Grace too ? 't is not the things of the world , that I so much design or desire for him , but 't is Christ a Covenant Interest , a renewed Heart , that I breathe after . I say , do you thus plead with God for your Children ? Surely if you do , God will hear . A child of Prayers and Tears shall not perish ; ( as Ambrose comforted Monica concerning her Son Augustine ) . O Pray , pray thus for them , this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Sophocles calls it ) , Sophocl . in Ajax . this treasure , or this stock of Prayers , is the best portion , or estate that you can leave them . And in special , when you are at praying-work , beg of God , that holy Education may be blessed to them .

Thirdly , Compleat your good Education at home , by your special care , when you are to send them abroad , and to dispose of them in the world : Surely , such as are Conscientious in the former , will be very careful in the latter . This is like the laying of the Roof in a building ; He that builds an House will not only lay his foundation , and see that that be firm and strong , nor only carry up the Superstructure ; but he will also look to the laying of the roof , for without this , the foundation it self will be endangered . That 's your case here ; I suppose , as to Education , you have laid the foundation well , and have built well upon it , ( whilst your Children were at home with you ) ; Now that which further lies upon you is the laying of the Roof ; that you dispose well of them abroad , which if you do not do , the foundation which you have laid , will be in danger ; and all that you have done with so much pains , will presently be undone again . And therefore I earnestly commend this to Parents ; not only to be careful of theirs , whilst they are with them , and under their eye , but also to be careful how they dispose of them upon their removal from them . Are Children to to go to School ? or to the Vniversity ? or to a Trade ? or are they to enter upon a married state ? First , beg direction of God , how and where to dispose of them , ( as Manoah did , Judg. 13.8 . O my Lord , let the man of God , which thou didst send , come again unto us , and teach us what we shall do unto the Child , that shall be born ) . And then , steer your course by Religious Considerations ; As near as you can , place them with such as fear God ; with such as will clench the nail which you have driven in , ( as one expresses it ) ; with such who will build upon that foundation which you have laid , and further that good work which you have begun . This is a matter of great importance , and that which is very necessary ; we do too often see a good Education spoiled for want of care in this ; All that was gained at home , is lost abroad ; all that was done by the godly Parent , is undone by the careless School-master or Tutor , or Master , or New Relation . Much here might be spoken , even from Scripture , ( especially as to that Branch of disposing of Children in Marriage , in which the Patriarchs , See Gen. 24.3 , 4. & 26.34 , 35. & 27.46 . did exercise a singular care , as many places show us ) : but I will rather leave further enlargements upon this , to your own thoughts . I have all along in this tedious Discourse , directed my self to Parents and Masters ; must nothing be said to Children and Servants ? to show them , how they are to carry it , with respect to this Religious Education ? Should I say something upon this , I am sure it would not be unnecessary , and I hope it would not be unprofitable ; But , yet this being a Digression as to what I propounded at first , I shall pass it by . The truth is , I have made so many Apologies already , that I am ashamed to make more .

CHAP. IX . The Fourth Branch of the Exhortation urged .

THat which I have spent so much Time upon , is this , to excite such as are Heads of Families , to be zealous for the advancing of Religion in their Houses : In order to which I have urged three things upon them : 1. That they would ( as far as 't is possible ) , fill up their Houses with such as fear God . 2ly . That Holy Duties be in them daily duly performed . 3ly . That they would Religiously educate those who are under their charge . There is yet one thing more to be enforced , ( viz. ) That they would keep sin out of their Houses , and instead thereof keep up piety , and holy walking with God . I might as much enlarge upon this Head , as I have done upon any of the former : but I resolve to contract . You then who have Houses , and are in Authority there , keep sin out of them ; shut the doors upon sin , barr it out , give it no admittance ; let not sin dwell where you dwell ; 't is the worst guest that you can harbour or give entertainment to . You have excellent Promises made to them , who will not admit of sin in their Houses . Job 22.23 . If thou return to the Almighty , thou shalt be built up , [ thou shalt put iniquity far from thy Tabernacles ; ] Then shalt thou lay up Gold as the dust , &c. Yea , the Almighty shall be thy defence , &c. So Job 11.14 . If iniquity be in thy hand , put it far away , and let not wickedness dwell in thy Tabernacle ; Then shalt thou lift up thy face without spot .

Are you in your old Habitations ? O remember how graciously they were preserved , when the flames were just seizing upon them ; The knife was laid to the throat ( as it were ) , and yet they were spared ; You were saved from fire , yet so as by fire , ( if I may allude to that of the Apostle , 1 Cor. 3.15 ) . that is , with a great deal of danger and difficulty , ( God knows ) . Now after such a deliverance as this , shall sin be in your Houses ? Ezra 9.13 . Deut. 32.6 . will you thus requite the Lord for so eminent a mercy ? Are your Habitations continued to be Habitations of Sin ? After such mercy to your selves , and such judgment to your Neighbours , shall sin yet abide with you ? God forbid ! Are you to enter into your New Habitations ? let your great care be to keep sin out of them . O that all the Inhabitants of London , might wisely consider of Gods doings , ( Psal. 64.9 . ) that they would hear and fear , and do no more such wickedness , ( Deut. 13.11 . ) that all would set themselves against sin , with the greatest dread and abhorrence of it . Give me leave to plead with you , for surely God is pleading with you ( to some purpose ) about this very thing : After such dreadful evils ( as you have seen and felt ) will you yet sin against God ? Hath he so emptyed his quiver that he hath no more judicial Arrows to shoot against you ? though he hath punished you thus and thus , cannot he yet punish you seven times more ? ( Levit. 26.21 . ) will you provoke the Lord afresh , and force him to strike again ? Will you lay in new fewel for another Fire ? Is it not enough to see the City once laid desolate ? Have you sustained so much loss , and caused God to do such terrible things against you , and yet shall Sin be little in your eye ? Hath it cast you out of your Habitations , and will not you cast it out of your Habitations ? Can you build so strong , as to have your Houses safe , if sin be in them ? O , I beseech you take heed of this : Do not carry your old sins into your new Houses ; you 'l bring your goods to them again , your Wares , your Selves , your Families bring what you please , but do not bring your sins to them ; your pride , your luxury , your covetousness , your extortion , &c. If you would have your Habitations to be peaceable , safe , comfortable , let not Sin be in them . Job . 5.24 . Thou shalt know that thy Tabernacle shall be in peace ; ( How shall this be brought about ) ? thou shalt visit thy Habitation , and shalt not sin ; ( so it follows ) : O if you visit your Habitations and defile them , God will visit your Habitations and consume them : If sin come in at one door , judgment is ready to come in at another ; Sin no more , least a worser thing befall you ; 〈…〉 ( there are mo●ser flames for your selves than those which lately laid your Houses in ashes ) . Job 21.28 . Where are the dwelling places of the wicked ? Sin will undermine all your Buildings , 〈…〉 't is that Leprosie which will eat out the walls , the stone , the timber thereof , and rot the foundation thereof . We read of Phocas , he built a very strong wall about his Palace , and then he thought he was safe ; but this voice came from Heaven to him , Though thou buildest thy walls as high as Heaven , Sin is within , and that will pluck it down . O do not flatter your selves with foolish confidence , that now you build in Brick , and so you are not liable to danger ; for Brick and Timber are all alike to God ; he can as easily fire the one as the other ; and if sin be in your Houses , they lie open to Gods judicial hand ; they are under that flying Roll , which Zachary speaks of , Zach. 5.2 . &c. Cuivis Patri Familias incumbit , ut operam det , quo puras habeat aedes . Scultet . and this sooner or later will fall upon them . How therefore doth it concern you , the owners and masters of Houses , to keep sin out of them , to keep your selves , and your Houses too , pure from Sin ! And whereas there are some particular and special sins , which you may be very liable to ( through Satans temptations and the corruptions of your own hearts ) when you enter upon your New Houses , as Pride , Security , not eying of God , ( and the like ) ; be sure that here you be very watchful . Deut. 8.11 , 12 , 13 , 14 Beware that thou forget not the Lord thy God , &c. Lest when thou hast eaten and art full , [ and hast built goodly Houses , and dwelt therein ] , &c. Then thine heart be lifted up , and thou forget the Lord thy God .

And as you must not sin your selves , so you must not let others sin , ( so far as it lies in your power to prevent it ) . You have Children and Servants in your Families , do not suffer them to sin , you must suffer for that sin which you may hinder , and do not . You have a sad proof of this in Eli ; 1 Sam. 3.13 . His Sons made them vile , and he restrained them not ; O what dreadful judgments did God inflict upon him for this ! He did reprove his Sons , ( as you may see , 1 Sam. 2.22 , 23 , &c. ) but he did not do it with that sharpness , which the hainousness of their crime deserved ; and he did not interpose his Paternal Authority for the restraining of them from sin , and therefore , ( though he himself was a good man ) , God threatned , he would do that , at which the eares of every one that heard it , should tingle , 1 Sam. 3.11 . ( and what befell him and his , you know very well ) . The Apostle dehorts Timothy from being a partaker of other mens sins ; 1 Timothy 5.22 . This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lies in two things , either in the committing of the same sins which others do , or else in bearing a part of their guilt , in what they do : 'T is the latter of these , that I meddle with ; You that are Parents and Masters take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 heed how you involve your selves in the guilt of your Childrens and Servants sins ; may be , they lie , they curse , they swear , they profane the Sabbath , keep bad company ; Do you let them alone ? Do you not reprove them , Vitia aliorum si feras , facis tua . correct them , restrain them ? Alas , you sin in their sin ; they commit the fact , but the guilt of that lies upon you as well as upon them : Non-impedition is interpretatively an allowance , or approbation of what they do , a consenting to what they do ; nay , 't is a tacit command ; ( According to that known saying , Qui non vetat , jubet ; and according to that maxim in the Civil Law , See Tayl. Duct : Dub. B. 4. Ch. 1. Rule 2d . Ames . Cas. Cons. l. 5. c. 10. In maleficio Ratihabitio mandato comparatur ) . This is agreed upon by all Casuists , He that omits what is to be done for the preventing of sin , or doth that which is not to be done , upon which sin follows in another , this person is accessary to the sin of others , and a partaker with them . Now think of this I intreat you , and do not suffer those who are under your power , to sin against God . Have you not sin enough upon your own account ? have you any need to take in the guilt of your Childrens and Servants sins too ? where is your zeal for God , if you may hinder sin , and yet do not ? Do you love your Children , and yet stand still , and look on , and let them damn their souls for ever ? what Parent would suffer his child to drink poyson , or to run into the fire , and he restrain him not ? Are unquenchable flames nothing to you ? Do you love your selves , and yet contract and bring that guilt upon you , which will endanger you for ever ? Do you desire the prosperity of your Houses , your Families , and yet connive at sin , and permit sin there ? O let your souls be all on fire with an holy zeal against sin ! Do not suffer your nearest and dearest Relations to sin ; improve your Authority against sin ; if you suffer it , you must suffer for it ; you may let it alone , but it will not let you alone ; Omissions here are Commissions .

Thus I would have you to keep sin out of your Houses ; and instead thereof let there be even , steddy , fixed , Vniversal Holiness , kept up and practised in them ; Holiness becomes God's House , ( Psal. 93.5 ) . Ah , and it becomes your Houses too : O that your Common Houses might be Holiness to the Lord , Zach. 14.21 , 21. In that day shall there be upon the bells of the Horses , HOLINESS UNTO THE LORD , and the pots in the Lords House shall be like the bowles before the Altar . Yea every pot in Jerusalem , and in Judah , shall be Holiness unto the Lord of Hosts , &c. That which I drive at is this , Let you and yours be Holy ; carry it in all things as a people consecrated to the Lord ; Let Piety be liv'd by your selves , and by all that belong to you : Let nothing be seen in your Houses , but what becomes the Gospel , and savours of God and Religion . How are Houses bless'd , when a trade of Godliness is driven on in them ! when Husbands and Wives , Parents and Children , Masters and Servants , all set themselves , as with one shoulder to an Holy Course , it cannot go amiss with such Houses . But no more of this .

CHAP. X. The last Branch of House-Dedication urged .

IN long Chases , Doggs are apt to lose the Scent ; Reader , that thou mayst not think in this long Discourse , we have lost our Matter and Method , let me tell thee , where we are . The Dedication of the House , I made to consist in four things ; In a Religious Entrance upon it , by Prayer and Praise : In the solemn commitment of it to God's Protection ; In the setting up of Religion in it ; In a right carriage under Domestick mercies : Hitherto I have been speaking to the Three first of these ; and I have very largely insisted upon the Third Head , because of its vastness and comprehensiveness , and also because of its special reference to the Duty in hand , namely , House-Dedication . I come now to the fourth and last thing to stir you up , to a right deportment and carriage under Domestick mercies . I told you , that House here , is not to be limited to the bare walls , to the external structure , but 't is to be considered , as it includes , those several blessings , mercies , comforts , accomodations , that are enjoy'd there ; Now all these must be dedicated to God .

I need not tell yon , that a fixed Habitation , to have an House to dwell in , is a great mercy : 'T is that mercy which Christ himself had not , Math. 8.20 . The Foxes have holes , and the birds of the air have nests , but the Son of man hath not where to lay his head ; He that made the world , and was Lord of all things , had not an House to be in ; He that went to Heaven , Joh. 14.2 , 3. to prepare a place for us there , had not a place here on Earth prepared for himself : 'T is that mercy which the Apostles and Primitive Saints had not ; for they wandered about in sheep skins , and goat skins , being destitute , &c. Heb. 11.38 . Even unto this present hour , we both hunger and thirst , and are naked , and are buffetted , and have no certain dwelling place , 1 Cor. 4.11 . Blessed be God , it is not thus with you ; yon have your Houses to dwell in , ( and some of you very convenient , beautiful Houses too ) ; Is not this mercy ? I hope you do not forget , how it was lately with you , when you had not an House to be in , ( if God had not in your straights graciously provided for you ) . And further , your Houses are full of Mercy ; God fills them with good things , ( as 't is Job 22.18 ) . they are richly furnished with all kinds of Mercies , Personal and Relative , Spiritual and Temporal , &c. There 's good food to nourish you , good apparel to cloath you , good beds to ease yon , good Relations in whom you take much comfort : every day your Tables are spread ; mercies are new upon you every morning , Lam. 3.21 . God loadeth you daily with his benefits , Psal. 68.19 . you live under a constant succession of mercies .

My God , thou art all Love . Not one poor minute 'scapes thy breast , But brings a favour from above .

You have Mercies , not only ultra merita , Bernard . but also supra vota ; such as are not only undeserved , but undesired and unexpected too . Your enjoyments are above what you could well have looked for ; As Jacob said to Joseph , I had not thought to see thy face , and lo , God hath shewed me thy Seed also , Gen. 48.11 . I appeal to many of you , when you first came up to this City , did you then expect such Estates as God hath now blessed you with ? your beginnings were very low , and now you are greatly advanced , ( as to wordly possessions ) . Shall not all now be dedicated to God ? Shall not Domestick mercies pass under this holy Dedication ? If you ask me , How is this to be done ? Take a short account of that in three things .

1. Let God be owned and acknowledged in all your Mercies : Ascribe all to Him as the proper Fountain from which all doth flow ; Thus David did , Psal. 87.7 . All my springs are in thee . And so your All it is of God : The Wife that lies in your bosom , ( that is the desire of your eyes ) , Ezek. 24.16 . God gave her to you , Prov. 19.14 . Houses and riches are the inheritance of Fathers , and a prudent wife is from the Lord . The Children that are so dear to you , are the gift of God , Psal. 127.3 . Lo , Children are an Heritage of the Lord , and the fruit of the womb is his reward , Psal. 128.2 , 3 , 4. The estate you possess is not so much the fruit of your own industry , as of God's blessing ; Prov. 10.22 . The blessing of the Lord , it maketh rich . Instance in what mercy you will , you may say of it , what Jacob said of his Children , this is that which the Lord hath graciously given to me , Gen. 33.5 . O let your eye be upon God in every comfort ; 't is the property of gracious persons to do this ; ( as the bird hath no sooner sipp'd a little water , but it looks upwards , and falls a chirping ) . And here 's one great difference betwixt a godly man , and a wicked man ; The latter looks no higher than Self , he ascribes all to Self , Dan. 4.30 . Is not this great Babylon , that I have built for the house of the Kingdom , by the might of my power , and for the honour of my Majesty ? The former ascribes all to God , and admires God in all . O the different language of David from that of Nebuchadnezzar ! 2 Sam. 7.18 , 19. Who am I , O Lord God ? and what is my House that thou hast brought me hitherto ? &c. Shew your selves therefore to be gracious persons by this , let a mercy be no sooner received , but let God be acknowledged and admired in it ; whilst others look no further than the meer Branch , do you look to the root of all . We lose our mercies , when we do not duly own God , as the giver of them . Hos. 2.8 , 9. She did not know that I gave her corn and wine , and oyle , and multiplied her silver , and her gold , which they prepared for Baal . Therefore , will I return , and take away my corn in the time thereof , and my wine in the season thereof , and will recover my wool , and my flax , given to cover her nakedness . God would have the First Fruits from the people of Israel , that in the giving of these , Munus Deo offerebaent Honorarium de frugihus terrae , ut Auctorem eorum Deum esse testificarentur , & aliquam gratitudinis significationem exhiherent . Gualtper in Marc. 12.33 . they might acknowledg God's right to the whole crop , and that it was of his bounty , that they had all the rest : And 't is observable , when this people had made this acknowledgment , then it was lawful for them to take the comfort of the residue : These First Fruits were either the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First growth and fruits of things , ( of which you read , Levit. 19.23 , 24. ) or the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the first fruits of every years increase ; ( of which , Levit. 23.10 . ) Now I say , after the people of Israel , had in the payment of these acknowledged God , to be the bestower of all , than it was lawful for them to take the comfort of the residue . See Deut. 26.10 , 11. and Levit. 19.23 , 24 , 25. That which I infer from hence is this ; first acknowledg God in your mercies , that he is the Donor of them , and then you may take the sweetness of them ; This is the order in which God will have mercies enjoyed . O that we could keep up a constant sense of God in the soul , as the Father and Fountain of all our Good ; That we could say of every mercy , this is that , which comes from above ; the gracious hand of God is in it .

2ly . Whatever mercies you enjoy , return them back again to God , improve them for him , and devote them to his glory . This was the carriage of Hannah , no sooner had God given her a child , but she gives it back again to him , 1 Sam. 1.28 . And this we must do , as to all our Mercies ; there must be returning , where there is receiving , Psal. 116.12 . What shall I render to the Lord , for all his benefits towards me ? 'T is a sad thing , only to be upon the receiving hand ; an ingenuous spirit will not be guilty of this , it will return as well as receive ; and it will return what it receives : The Rivers come from the Sea , and they all run into it again ; the Vapours are exhal'd from the earth , and they fall upon it again ; let that which bears Analogie and resemblance to this , be done by you . Many mercies are received from God , O let all of them be returned to God . Where can they be better than in the hands of him , who is the Father of them ? This is with Pharaohs daughter , to put the Child to be nursed by its own mother , Exod. 2.8 . And doth any man lose by giving to God ? doth not this procure him more of mercy ? He that returns upon receiving , receives upon returning . 1 Sam. 2.20 . Eli blessed Elkanah and his wife , and said , The Lord give thee seed of this woman , for the loan which is lent to the Lord . And so it fell out , for v. 21. The Lord visited Hannah , so that she conceived and bare three Sons , and two Daughters . O how doth mercy grow upon us , when we freely and faithfully give back what we do receive !

But how may we return our mercies to God ? I answer , Improve them for him , and devote them to him . Are your Domestick-mercies and other mercies , improved for God , and devoted to God ? he doth much for you , what do you do for him ? what service or glory hath God , for health , daily bread , rest in the night , preservation in the midst of so many dangers , Relative comforts , a plentiful estate , good furniture , many accommodations ( which others want ) ? Is so much done for you , and is nothing done by you , in a way of real Gratitude ? Are mercies dedicated and devoted to God ? Are they yielded up , set apart for his use and service ? ( As 't is prophesi'd , Isaiah 23.18 . And her merchandize , and her hire shall be Holiness to the Lord ; it shall not be treasured nor laid up ; for her Merchandize shall be for them that dwell before the Lord , to eat sufficiently , and for durable clothing ) . This is but reasonable , that as they are derived from him , they should be devoted to him ; 't is but that which he expects , ( for upon mercy he looks for Duty ) ; 't is but that which you stand engaged to , for every Comfort is a Talent which you are entrusted with , in order to service ; and 't is the best thankefulness ; ( a verbal wordy thanksgiving is a poor thing , if it be not attended with something that is real in the life ) ; and will mercies be long continued , where they are not traded and improved for God ? What Landlord will let that Tenant hold his land that pays him no rent , nor does him any service ? The way to hold what you have , is to improve what you have , for God and his glory . Serve him with your mercies , and he 'l secure them to you ; How kindly doth he take it , when the sense of his goodness , quickens a person to be doing for him ! So it was with David , God had done great things for him , and his ; O he would build God an House for it ; he would some way or other testisie his resentment of God's favours to him . Thus let mercies work upon you ; you know they are very many , and very precious , O dedicate them , devote them to God ; where you have comfort , let God have glory ; Take heed , lest you again lose your Domestick mercies for want of this Dedication .

3ly . And then thirdly , Be willing to resign up all to the will and good pleasure of God : So as if he sees it good to continue them to you , you 'l be thankeful ; if he sees it good to remove them from you , you 'l submit , and say , Let him do what seems him good . 2 Sam. 15.26 . Yet you have an House , and a comfortable Habitation , but if God will withdraw this mercy , and turn you out of doors , you will quietly and patiently acquiesce in his will ; And so too , with respect to Relations , Estate , Liberty , all your comforts , you resign them all to God ; so enjoying them , as always to be willing to part with them , ( if it pleases him to call for them ) : This is a blessed frame of spirit , and that which gives support and comfort under all the issues and events of Providence . Many of you in this City are shortly to settle in your new Houses , where you promise your selves much comfort , ( I heartily wish that all things may answer your expectation ) ; but pray enter upon them with this frame , of dedicating or resigning up all to God , to be improved for his service , to be referred to his dispose . What if God should bring another dismal Fire upon your Habitations ? or , what if God some other way , should see it necessary , to call in his blessings , are you willing to give up all to him ? to have all ordered by him ? Can you lay your Comforts , Conveniencies , Enjoyments at his feet ? ( let me tell you , they are better placed , when they are laid at God's feet , then when they are laid too near your own hearts ) : this is to carry it aright under Domestick mercies , and to dedicate them to God : O be not wanting in this Dedication ; As you must commit your Houses to God's Protection , so you must submit your Houses , ( and all blessings belonging to them ) , to his holy will , and wise dispose , and then you act like Christians indeed .

CHAP. XI . The Conclusion of the whole Discourse .

I Have brought you now just to the shore , where I will land you immediately . I have ( thorough God's gracious assistance ) gone thorough what I propounded to open and apply , viz. Holy Dedication , both Personal and Domestick : The nature of both hath been explained , and the Practise of both hath been enforced by those Arguments and Considerations which were proper to the matter in hand . And so I have done , ( though with much weakness ) , what was to be done on my part , that which remains further to be done , is on your part . Shall this twofold Dedication be acted by you ? will you fall down before the light and evidence of that Truth , which hath been here set forth ? and live in a blessed Conformity and subjection to it ? will you come up to what hath been press'd upon you , in your Personal and Relative Capacity ? I say will you do this , or will you not ? Shall these poor Labours of mine have some fruit , or shall they be altogether in vain ? shall it fare with this inconsiderable piece , as it doth with many excellent Treatises ? ( whose price is asked , may be they are bought , nay , may be they are perused ; but in a little time they are thrown aside , never minded more , nothing comes of them , and the Reader is but just where he was before ) . O that this was not the entertainment which the worthy Labours of some did find from too many ! If mine ( which are not worthy to be named with Theirs ) , do meet with the same entertainment , it will much afflict me upon a double account ; first , that God will not use me as an instrument for the doing of that good which I earnestly desire to do ; Secondly , that means used prove ineffective and successless , as to the promoting of the Salvation of your precious Souls . I say , these two things will give me much trouble : but as for other things , wherein credit , esteem , reputation are concerned , I hope I shall value them no more than the dirt under my Feet . You may think of me , and say of me , and of this poor Birth of mine , what you please ; but know that the matter spoken to , is of great weight and importance , and that which calls for your highest respect , and most serious Consideration . Let but that be duly entertained by you , and then for personal respects or disrespects , you have to do with one , who is very indifferent and much unconcern'd .

Dearly beloved Citizens , I renew my Advice to yon , and I beseech you in the bowels of Christ , for God's sake , for your own souls sake ,

1. That you will dedicate your persons to God , ( as this Personal-Dedication hath been described ) . Hezekiah speaking to this very Argument , he presses it upon the people of Israel by these Considerations ; 2 Chron. 30.6 . &c. Turn again unto the Lord God , &c. and he will return to the remnant of you , that are escaped out of the hand of the Kings of Assyria : And be not like your Fathers , and like your Brethren , which trespassed against the Lord God of their Fathers , who therefore gave them up to desolation , as ye see ; Now therefore be not stiff-necked as your Fathers were , but yield your selves unto the Lord , &c. and serve the Lord your God , that the fierceness of his wrath , may turn away from you . Are not these Considerations applicable to you in this City ? you are a remnant escaped out of terrible judgments ; though Plague and Fire have raged amongst you , yet you live ; God hath wrought dreadful desolations in your City , as you see ; what wrath yet remains , you cannot tell ; how shall it be prevented ? O yield your selves to the Lord , dedicate your selves to him ; that 's the way , to turn away the fierceness of Gods wrath . Providential dispensations that are past , ( some in the way of mercy , others in the way of judgment ) , the present state and posture of things , ( wherein further judgmensts seem to be impendent over us ) , all call upon you for this . Doth God use to begin in this manner , and doth he not go on , till he hath atttained his end , one way or another ? How shall we put a stop to him in these judicial proceedings , but by the yielding of our selves to him ? Self-dedication , and House-dedication will prevent City-desolation . O therefore let Self-love ( if nothing else will prevail ) and love to this poor City , put you upon Self-dedication . And besides this , pray consider what costly and glorious dedications , the great God hath brought about in Christ for you , Heb. 9.18 . Whereupon neither was the first Testament dedicated without blood . Heb. 10.20 . By a new and living way , which he hath consecrated ( or dedicated ) for us , thorough the vail , that is to say , his flesh . I meddle not with what is Controversial from this place , ( for the Romanists find here their Limbus Patrum ) ; I only aim at this ; here 's costly dedication and consecration for us ; shall not we now dedicate and consecrate our selves to God , in a way of thankfulness ? ( I touch upon these Motives here , because I said nothing to them in the former Discourse , when I was urging the duty upon you ) . O that I might prevail with some , ( with many , if it be the Lord 's good pleasure ) , to dedicate themselves to God ; so as to give up themselves to Him , to surrender their wills to his Will , to resolve for God to separate from a carnal course and a common conversation , to enter into Covenant with God , and to devote themselves to his glory : What can lie nearer to the heart of Christianity , than these things do ?

2ly . When this is done , than I further intreat you , to dedicate your Houses to God : Personal Dedication should not go without this , as this cannot be without that . What a City should we have , if it might be made up of dedicated Houses ! Religion would put a greater beauty and glory upon it than all our new models in building . O will you seriously weigh what hath been presented to you ? will you make your Entrance into your Houses with Prayer and Praise ? will you solemnly commit them to Gods Almighty Protection ? will you set up and advance , Religion , Piety and Godliness in them ? ( and so consecrate them to God ) ? will you devote all your Domestick mercies to God ? I hope what hath been said , may have some good effect upon some of you , to bring you to the practising of these things . If you resolve upon them than I have but two things further to say to you .

1. Do not only enter upon this House-Dedication , but renew it , as occasion and special cases shall call for it . The Antients would not have Temple-dedication to be repeated or reiterated ; Extat inter Canones Concilii Nicaeni conscriptos à Gratiano , Canon qui pracipit , Ecclesias semel consecratas , non iterum consecrari debere vid. Hosp . de Orig. Tem. fol. 701. but surely House-dedication may be , and should be repeated ; In three cases especially : 1. Vnder some great turn or change of life . Suppose it to be marriage ; O then there is more of duty to be performed , more of comfort to be enjoyed ; then there is a greater need of God for the sanctifying and sweetening of the relation ; and therefore then 't is good for persons , again solemnly and explicitely to dedicate their House and their All to God . 2ly . After the commission of some great sin , by which the House is much defiled . Dedication some make to be nothing but Purification ; to dedicate the House , 't is to purifie the House ; Surely after great pollutions by sin , the House should be washed and purifi'd again . Many Interpreters bring in the Dedication of the Text , upon this ; Absalom had greatly defiled David's House , upon his return therefore he purifi'd it , by a new dedication : Great pollutions call for new dedications . When Ahaz had defiled the Temple , Hezekiah consecrated it again , 2 Chron. 29. The like was done by Judas Maccabeus after Antiochus his polluting of the Temple . ( as hath been shown ) . Do you thus do , as to your private Houses ; do not suffer sin to lie upon them ; of all filthiness let that be washed out ; when they have been defiled , let them be purifi'd ; How ? By Fasting and Prayer .

3ly , After the receipt of some signal and eminent mercy : Some make that to be the occasion of David's dedicating of his House ( though they do not agree in the specifying of the particular mercy ) . Gratias agit pro restititâ valetudine Bucer . Principale Argumentum bujus Psalmi videtur esse Gratiarum actio , pro recuperatâ po●t infirmitatem salute . Munst . vid. Freidlib . Qu. 146. in Psalm . Bucer and Munster make it to be , his recovery from some dangerous sickness : The first and second verses in this thirty Psalm seem to point to that mercy . O Lord my God , I cried unto thee , and thou hast healed me : O Lord thou hast brought up my soul from the grave ; thou hast kept me alive , that I should not go down to the pit . * * Magis credibile est , &c. in loc. Calvin thinks this was rather his Restauration to his Kingdom , and his victory over Absalom . Well , we cannot determine what the mercy was , but some great mercy David had received , and upon this he doth anew dedicate his House to God . If it shall be thus with you at any time , do you do the same : Were you preserved when so many Thousands fell by the late Plague ? I think your Houses then should have been anew devoted to God : Were they so miraculously kept in the late fire ? I think there should have been a fresh dedication of them . As the dedication should be lasting for constant mercies , so it should be renewed for new and signal mercies . This is the first thing .

Then secondly , I would say this to you , live under a due sense of this , that your Houses are dedicated ; and let this fill you with an holy awe , Dedicantur Templa , ut eis invitetur adventus Angelorum ; & Homines in eas intrantes , étiam ab exili cogitatione se contineant . Alevin de Caen. Dom. ( citat . in Gavant . Thes. Rit . p. 4. tit. 16. p. 293 ) . of committing , or permitting sin in them . Alcwin tells us , that the reason why Churches were dedicated , was this , That men being in them , upon the consideration of the Sacredness of the place , they might abstain from every little vain thought . Surely if men did but revive this upon their thoughts , that they and their Houses are dedicated , they would carry it better than they do . O , shall I abuse the good Creatures of God , to luxury and excess , in that House which is dedicated to God ? shall I defraud , exact , deal dishonestly , in that House which is dedicated to God ? Shall I suffer Atheisticall , irreligious persons , or practises in that House , which is dedicated to God ? I say , it would be of great advantage to you , to live under a constant sense of this , that your Houses are dedicated to the Lord .

I will add nothing more : Only I shall endeavour daily to second ( what here I have wrote ) with the most ardent and earnest prayers , that God will be pleased to bless that counsel which hath been given ; and to make it effectual towards the attaining of that blessed end , for which it is intended ; that these endeavours of mine may not only be , a bare Testimony of my Affection to you , ( Dear Citizens ) , but that they may turn to a good account in the day of Jesus Christ . O set upon your duty , and go as far in it as you can , and then whatever events you may meet withal , as to your selves , your Relations , your Estates , your Habitations , you will have comfort in God , in the Testimony of Conscience , and in the tenure of the Covenant . 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 Sam. 23.5 .

Now unto the King eternal , immortal , invisible , the only wise God , be Honour and Glory , for ever and ever , Amen .

FINIS .