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OR A TREATISE OF Holy Dedication, BOTH PERSONAL and DOMESTIC.  
The Latter of which, is (in Special) recommended to the Citizens of London, upon their Entering into their New Habitations.  
By Tho. Jacomb, D. D.  
LONDON, Printed for Ralph Smith and Samuel Gellibrand, MDCLXVIII.   

To the Citizens and Inhabitants of the (once famous) City of London, especially to those amongst them, who are Builders of Houses, and Masters or Governors of Families: Grace, Mercy, and Peace, etc.  
Dear Beloved in our Lord Jesus,  
THis Treatise (such as it is,) I dedicate to you; I judging it most proper, to dedicate that to you, the great design of which, is (in special) to excite you, to dedicate your Persons, your Houses, your All, to God. Had I gone by favours received, by Personal obligations, (the usual measures by which writers proceed, in making their Dedications,) (in which they take the opportunity, of acknowledging favours received, and of expressing their gratitude for them,) I say, had I gone by these measures, (although I must ever acknowledge myself, highly obliged to very many of you, yet) certainly I had elsewhere made this Dedication; (viz.) to that (truly) Honourable Person, (with whom I have had the happiness long to live,) to whom for her favours, to me and mine, I own more than to all the world besides. But the Rule, by which (at present) I go, is the matter, here treated of and insisted upon: that therefore being most suitable and applicable to you, and you being specially (though not exclusively) concerned in it, and this discourse, being penned on purpose upon your particular Case, (of Rebuilding your Houses,) I could not but judge it most convenient, to present and dedicate it to you.  
As to the Dedication I am right enough, but I wish, I could give my self and others, as satisfactory an account, concerning the thing dedicated; but indeed that I cannot do. I here tender to your public view, a very mean and inconsiderable piece; a Discourse more plain, more unpolished, more ordinary than this, hath very seldom seen the light. And how I come to trouble you, or the world, with such imperfect, worthless endeavours of mine, I do not well know, and (to any that will be severe) can less justify. I cannot but look upon myself as guilty of that, which I have censured in some, lamented in others; namely, the burdening and overcharging the world with Books, many of which are as empty, as the Cardinal's Trunks once were; and which contain nothing in them, but what is trite, common, almost trivial. Surely it should not be thus, and it would not be thus, if men had either that prudence or that modesty, which might well be expected: The plain threadbare suit, may do well enough at home, but when persons go abroad, better clothes are required; 'tis folly to open that shop, wherein there are no wares; for by this, the seller is disparaged, and the buyer disappointed. I need not make the Application, others will do that for me; and they (probably) will first begin with myself, who am too much within the lash of these allusions. Well, if it fall out so, I must submit; severe reflections upon what I have here done, are (I fear) too justly deserved by me. All that I have to say, (for your satisfaction and my own encouragement) is this, the subject (which I pursue) is very excellent, (in itself,) and very seasonable, (for you,) (with respect to that great affair, which now lies upon your hands:) the matter is weighty, though the manner of handling it be weak; the former must make some amends and reparation for the latter; had it not been for the excellency and seasonableness of what I insist upon, I had stifled these Papers in the very birth, and the Sun should never have shone upon them; but that being seriously considered by me, I am encouraged to make them public; and I am not without hope, but that (notwithstanding all my defects and infirmities) some good may be effected by them. And in this hope, I commit them to God, and to his Benediction.  
Now since I lay so great a stress upon the subject or argument here prosecuted, 'tis requisite that I presently give you some account of that: 'tis then (in a word,) Holy or Religious Dedication; the principal and main notion of which, is the Devoting of Self and All to God: many other things (as you will find,) are included in it, and are expressive of it, but this mentioned is the main thing; as in holy dedication, you have the vitals of Religion, so in this act of devoting All to God, you have the vitals of dedication. This (in the general consideration of it) is a duty, 1. Very spiritual: 2. Very comprehensive; for indeed all duty is contained in it, (either formally or virtually and reductively:) Dedication to God through Christ, is the summary of Law and Gospel; 'tis the Synopsis, Epitome, Abridgement of all Practical Divinity: he that doth this, doth all, he that doth not this, doth nothing. 3. Very necessary; both as to the truth of grace here, and also as to the possession of glory hereafter. Baptismal dedication may make men Christians, but 'tis only the dedication (which I speak of) which can make them real Saints in this life, and happy Saints in the life to come. And 4. 'tis a most high, raised, weighty, fundamental duty; 'tis the very Heart and Spirit of Christianity, the marrow, pith, kernel, quintessence of Religion lies in it: 'tis not only a spiritual duty, but 'tis the very spirit of duty. These things you will find fully proved (as I hope) in this Treatise, here (that I may not detain you too long in the Porch) I do but glance upon them. Since than I must be printing, (notwithstanding that rooted averseness that is in me thereunto,) could I have pitched upon a better Argument than this? O that the meanness of the writer and of the writing, may not disparage the nobleness and excellency of the subject!  
Worthy friends, I set before you no lately upstart or novel doctrine; I come not with nice and curious points, (tending more to speculation than real profit,) or with what is abstruse and intricate, (to perplex your heads;) I put no bone into your hands, (by which your teeth might be broken, rather than your souls fed and nourished;) I do not present you with matters polemical and controversial, about Doctrine, Discipline, or any other thing: I do not trouble you, with what concerns party and party, so as to make it my business, to bring you over to a side; neither do I lead you to things, which lie but in the suburbs of Religion, and are a great way off from salvation: All these (or at leastwise some of these,) I have designedly and industriously shunned: That which I offer to you, is as ancient as the word of truth, very plain and facile, intelligible to the meanest capacity, of a Practical Nature, tending only to the advancement of piety and godliness, that wherein we all agree (as to the Theory,) and which we must all practice, as we are Christians, that which lies next to the very heart of Religion, and is absolutely necessary to future blessedness: this is the true stating of what I pursue in this Discourse, and all this is wrapped up, and to be found in Holy Dedication.  
This is the Duty in general, which I branch out or reduce to two Heads, viz. Dedication Personal and Domestic: the explication and enforcement of these two, is the work and business of this little volume. I know, other species might be assigned of this Genus, or other Parts of this whole, but these two were as much, as I at present could grasp, and therefore I name no more. I did intent indeed a Third Branch, but I will give you an account of that by and by. Concerning this twofold Dedication, I will here say nothing; if you please to peruse the Book, you will there find them distinctly opened, (in what is proper to each of them,) and also practically urged, by several convincing and powerful considerations.  
That I engraft a discourse (of the Dedication of the Person,) upon this stock, (which only speaks of the dedication of the house,) is (I confess) a breach of the strict Rules of method: But I wish this was my greatest fault, I should more easily then presume upon a pardon. The truth is, when I first fixed my thoughts upon the Text, I intended only to speak of House Dedication; but when I had waded a little into that point, I presently perceived, that it was necessary for me, to premise something concerning the dedication of the person; because this maxim offered itself to me, that Personal Dedication must antecede Domestic Dedication, and that no man will dedicate his House to God, unless he do first dedicate his self to God. Upon the evidence of this truth, I could not but do, what I have done: If I have violated the laws of method, you must excuse me; for I could not judge these so considerable, as the carrying on of my great design, which was this, to give you an entire discourse upon a duty so weighty and so necessary; and had I spoken of the one, and not of the other, the Discourse would not have been entire. Had I foreseen, that I should have been so large upon the Dedication of the Person, I would have pitched upon some Scripture which had been more express and proper to it; but that was as much beyond my imagination, as this is besides my Text. And when I had made up the garment, I could not think it worth my time and trouble, to search out another Body, which would exactly fit it. But I check myself, in writing thus much about it, for may be less time would have done that, than what I spend in writing this Apology.  
This objection (as to the first branch of Holy Dedication,) is made against myself, but (as to the second Branch,) there (I fear) objections will be made against the Thing: Personal Dedication cannot be denied, as a duty lying upon all; but House Dedication (possibly) will not so easily be assented to, under that notion. Some ('tis like) may argue against this, and that too, upon different grounds and pretexts: for some may object, that 'tis Novel; others, that 'tis Jewish and antiquated, and now under the Gospel out of date and superannuated, and therefore not to be pressed as a duty.  
'Tis neither convenient nor necessary, to say much for the obviating or answering of these objections; these blocks may soon be removed out of the way. As to the first, I'm sure this is not New, to have the highest truths, and the most important duties, charged with being New: all along Novelty hath been pleaded against matters of faith and practice. When Paul preached Christ and the Resurrection, the Athenians branded his Doctrine with this; May we know, what this New Doctrine whereof thou speakest, is? Acts 17.19. As they, (though upon a different account,) what New Doctrine is this? Mark 1.27. this is the usual carriage of men, with respect to the great discoveries of the Gospel. But to the business in hand: Is House-Dedication new? that which was practised by David himself, is that new? that which was enjoined by God, in the times of the Law, is that new? (See Deut. 20.5.) that which was done by Abraham, by Joshuah, and by divers others, (recorded in the word) is that New? State House-dedication aright, and in its full latitude, and you will find, ever since Religion was in the world, that such as were seriously religious, did always make conscience of it; and therefore is that New? O how apt is the naughty heart of man, to catch at every thing, which may serve for a fence against duty, and which may a little blunt the edge of conviction about it! And as to the second objection, that this dedicating the House is a Jewish thing, and not obligatory under the Gospel, that I absolutely deny. If it be meant by Jewish, that the Jews practised this duty, that I grant; but if that be all, that is intended in the objection, than it ceases to be an objection: Must we do nothing that the Jews did? must every thing be shunned by us, as Jewish, which was done by that people? then we must part with much of our Religion, even in things unquestionable. But if it be meant by Jewish, the doing of something which was limited to the Jews, and to the Mosaical dispensation, and which afterwards was to vanish; then the objection is grounded upon a falsehood, and upon a great mistake, House-dedication being no such thing: I need say no more by way of Refutation, than just to open the nature of the duty: take it in general, under the Title of House-dedication, there may be some appearance of Judaisme in it; but take it in its several parts and branches, (as here I speak to it and urge it,) so it consists of nothing, but what is moral, and what is of perpetual obligation: To enter upon the Habitation, by Prayer and Praise, is this Jewish? To commit the House to God's protection, is this Jewish? To advance Religion, Piety, Godliness in the Family, is this Jewish? To devote domestic mercies to God, is this Jewish? Have not all these a moral stamp and signature upon them? and so are not Christians under the Gospel, obliged to them? If the Jews dedication of their Houses, had li'n only in some external, ceremonial, civil Rites, and I had pressed them upon you, than the objection had been of some force; but when I press nothing upon you, but what lies in Religious acts, (which are as proper to us as they could be to them,) in the very substantial, or essential parts of sanctification and godliness, Judaisme cannot be alleged, to take you off from the performance of it. I desire the Reader, not to pass judgement upon the General Title, but first to peruse and weigh the particulars, by which 'tis opened, and then let him tell me, whether House-dedication (as so stated) be a Jewish, antiquated thing, or whether it be not rather a moral duty, and that all persons whatsoever are now under the obligation of it.  
Honoured Citizens, I hope no objections, nor discouragements neither, (from without or from within,) shall ever be able to keep you off from a due performance of this blessed duty of House-dedication: You are now very busy, in joining house to house, (but not in the Prophet's sense, Isa. 5.8.) in the repairing of your breaches, in the re-edifying of your waist and desolate Habitations, (which for some time have been forsaken, and left like a wilderness, and cut off through the fierce anger of the Lord, Isa. 27.10. Jer. 25.37.) and herein I pray the God of Heaven to prosper you. Now to present you with some thing, that might be suitable and seasonable for this enterprise, this is my principal aim and design. As to the late terrible Fire, (the saddest Tragedy that Providence hath acted (or permitted to be acted) upon the Stage of the world, in these latter Ages,) as to that Fire I say, which in four days, by four large swarths, mowed down so many thousands of your dwellings, this I meddle not with, (farther than as the matter insisted upon in this Treatise, doth here and there lead me to it; you have had the pious labours of several persons already upon that sad and dismal Argument, to which I shall add nothing:) 'Tis the bright side of the cloud that my eye is upon, 'tis the building not the burning of your Houses which I treat of: and what is it in reference to this, which I urge? but that they may be consecrated and dedicated to God, whenever they shall be built: And under this Head, I reduce all that I have to say; and doth not the duty speak for itself? Doth it not carry its own light and conviction along with it? Doth not the late tremendous hand of God call upon you for this? After such conflagrations, will you not enter upon your Houses, and live in them, with a due sense of God? When God hath been so contending with you, shall things be just as they were before? Shall not the voice of such a rod be heard, in some notable reformation? Hath God overthrown many of you, as he overthrew Sodom and Gomorrah, and ye were as brands plucked out of the burning, and will ye not yet return to the Lord? (Amos 4.11.) Do ye not yet perceive, that 'tis a fearful thing to fall into the hands of the living God? Will you again provoke God, to return with the same judgement? I beseech you, consider what God hath done, what you have done, what you are now to do; and carry it so, that breaches betwixt God and you may be healed, that his anger (the worst of Fires) may be quenched, that all differences may be comprimised, that you may be secured from all evils, and live in the enjoyment of all blessings: And the most compendious way to this, is first to dedicate your persons, and then your houses to God: O let God dwell where you dwell; let God be entertained in your Habitations: O keep up his worship, promote his interest, devote all to his service and glory; live under a continual dependence upon him, and an universal devotedness to him, and let not sin find any harbour, or have any reception in your Houses; thus do, and fear not, all will be well; be you faithful in your dedication, and God will be faithful in his protection and benediction: Persons and places dedicated, are under a special providence, God will not have them to be touched.  
There are very many things, which your present affairs and actings, might lead me to speak to by way of advice: You are much taken up with building, O that spiritual building may not be neglected by you. Pray mind the building of your Ark, and do as Noah did, Heb. 11.7. In such threatening times as these are, it concerns every man, to have his Ark ready made: 'tis better now to be without an house, than without an Ark; we have seen several deluges of judgements, what will be next we know not: Prov. 22.3. A prudent man forseeth the evil, and hideth himself, but the simple pass on and are punished. You are erecting fair and beautiful Houses, but are you yourselves, the House, Building, Temple of God, that he may dwell and inhabit in you? Heb. 3.6. 1 Pet. 2.5. 1 Cor. 3.9, 16. 2 Cor. 6.16. Eph. 2.22. You are building for Earth, but what do you do for Heaven? Do ye lay a good foundation against the time to come, that ye may lay hold on eternal life? (as 'tis 1 Tim. 6.19.) Are you by a saving Faith built upon Christ, that great and only foundation? 1 Cor. 3.11. What assurance have ye, of a building of God, of an house not made with hands, eternal in the Heavens? (2 Cor. 5.1.) Thus from your external and material buildings, I might take occasion, to suggest divers things, which refer to inward, spiritual and mystical Building, (for by this allusion, the spirit of God in Scripture, doth much delight to set forth the state and duty of Christians:) As also, I might much enlarge in the exhorting of you to several duties, (upon another account,) suitable to your present posture and concern: viz. That ye would for ever humble yourselves under that mighty hand of God, which hath been so severely lifted up against you: that the late judicial, amazing Providences of the most High, may never be forgotten by you, but that they may, frequently be thought of, and duly improved: that you would take heed of security, pride, vanity of spirit, in slighting what is past, and in promising great things to yourselves for the time to come; so as not to say with them, The bricks are fallen down, but we will build with hewn stones, the Sycomores are cut down, but we will change them into Cedars, (Isa. 9.10.) That you would be sure, in Building-work to take God along with you, and to keep down all carnal confidence: (That place is remarkable, Mal. 1.4. Whereas Edom saith, (O that this may never be the language of London!) We are impoverished, but we will return and build the desolate places; thus saith the Lord of Hosts, they shall build, but I will throw down; and they shall call them, The border of wickedness, and the people against whom the Lord hath indignation for ever. A terrible word this is; the Lord grant you may never speak so sinfully against God, and that he may never speak so terribly against you!) That you would enter into your New houses with New hearts; that as your houses are like to be better than before, so your hearts and lives may be better also; that your old sins may never be admitted into your New habitations; I say, I might be very large in the urging of these things upon you, but I choose only to name them; some of them fall in, under House-dedication, (to which I limit myself) and there I speak to them; the others, I must pass over, that I may not offend with too much prolixity.  
You perceive in this Dedicatory discourse, I go no higher than to you, who have Authority, in and over your own Private Houses: As to your Magistrates, (who have a greater and a more extensive Authority,) I could not judge it so convenient, (considering the present circumstances, wherein I stand,) to make my Application to them; otherwise, I would 1. have been very earnest with them, to come up to Holy Dedication: for who are more under the obligation of this, than they? They have not only a single person or a bare house, but they have also interest, power, authority to devote to and improve for God. O what public blessings are Magistrates, when they do this! What abundance of good do they do, by their pious example, and holy zeal: They being as Planets fixed in a public Orb, how is their light and influence diffused amongst very many! If they give themselves to God in an holy life, if they advance Religion, Godliness, the worship of God in their families, how doth their pattern provoke and excite others to do the same. 2. I would humbly have recommended two things to them; the first of which refers to the present attempts of rebuilding this desolate City, and 'tis this; That they would endeavour (as their wisdom shall direct them) to further and procure, the setting of a Day apart, for solemn Prayer, in order to the obtaining of God's blessing upon us, in this great undertaking. Methinks so great a work should not be engaged in, without solemn seeking of God; the foundation of all our Buildings should be first laid in Prayer: The happy issue and success of such an enterprise, as the rebuilding of a City, so much depending upon God's blessing, (for except the Lord build the House (and much more the City,) they labour in vain that build it, Psal. 127.1.) Surely he should be sought unto for this, in a very solemn and serious manner. I find this piece of Religion amongst the very Heathens, that whenever they entered upon the building of their Cities and eminent places, they always began with the invocation of their Deities; (of this many instances might be given out of History if it was needful:) Shall Christians come short of Heathens? Shall darkness outshine light? Shall Nature outstrip Grace? Shall Idolaters carry it better to a false God, than we to the true God? This is the first thing, and that which is proper to our entrance upon the work, (and we are but there as yet:) But than secondly, in time (I hope) it will be finished; we are now but laying the foundation as it were, but I trust in some years (the fewer the better,) the Top-stone will be laid, and we shall cry Grace, Grace, (Zech. 4.7.) we have as yet but the Embryo of a City, but I hope, this will go on to a full and complete birth: If it so be, (which God grant,) than I would humbly recommend this to the present Magistrates, (or to those, who shall live to see the finishing of what is now but begun,) that this City may be dedicated, (that is) in a public and solemn way committed to God's protection: Did Nehemiah thus dedicate the walls of Jerusalem? and why should not we have for this City, (the Metropolis of our Nation, upon the safety and welfare of which, the whole Nation both in Temporal's and Spiritual's doth so much depend, and which is always like to be environed with many dangers and enemies,) I say, why should not we have for this City, as soon as it shall be built, a general, express, solemn, religious Dedication, answerable to that of Jerusalem in Nehemiahs' time? of which you read, Nehem. 12.27. (ad sin. cap.) But these are things only proper to our Magistrates; and I not presuming to prefix their Names before this Dedication, it would be improper for me, to say more upon them.  
If I may not be so happy, as to prevail with them for a Day of Prayer, yet let me prevail with you, to be much in private seeking the Lord, in order to your particular, and the general concerns of this City: Building-work and praying-work should always go together: where many hands are employed in the one, many hearts should be employed in the other. In every business and undertaking, God should be called upon; how much more, should this be done, in so great and weighty a business as that is, wherein you are now engaging? I trust God hath gracious and merciful designs towards you, and towards the whole City; that he will bless and prosper you in what you are about, (as 'tis said of Judah, they built and prospered, 2 Chron. 14.7.) I hope, he hath not said that of London, which once he did of Tyrus, I will make thee like the top of a rock, thou, shalt be a place to spread Nets upon, [thou shalt be built no more,] Ezek. 26.14. And as the Prophet concerning Babylon, (according to some Interpreters,) Thou hast made of a City, an heap; of a defenced City, a ruin; a palace of strangers, to be no City, [it shall never be built,] Isa. 25.2. But now, if God hath gracious designs towards us, they must have their effect and accomplishment in the way of Prayer. That Scripture hath been much upon my thoughts, in Ezek. 36. verse 10.— The Cities shall be inhabited, and the wastes shall be builded: and ver. 33, etc. In the day that I shall have cleansed you from all your iniquities (pray observe that) I will also cause you to dwell in the Cities, and the wastes shall be builded: And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by; And they shall say, This land that was desolate, is become like the Garden of Eden, and the waste and desolate, and ruined Cities are become fenced and inhabited. Then the Heathen that are left round about you shall know, that I the Lord build the ruinous places, and plant that that was desolate; I the Lord have spoken it, and I will do it. Here are gracious promises made to Jerusalem, (whose case and ours do too well agree, in the late judgement,) but how shall they be made good? It follows, verse 37. I will yet for this be enquired of by the House of Israel, to do it for them, etc. You see by this, that though God designs mercy, (and that particular mercy too, which suits with your present state,) yet he will not actually bestow that mercy, without prayer: so that let Gods intentions and purposes be never so merciful towards us in this City, (for the building up of the wastes thereof,) yet if he be not sought unto and called upon, we cannot expect any gracious execution of them: And is not this enough to quicken you to prayer? The Jews in the rebuilding of Jerusalem, whenever they met with any dangers or difficulties, (and they met with many,) still they applied themselves to Prayer, Nehem. 4.9. Nevertheless we made our prayer unto our God, etc. If you be free from these dangers and difficulties, yet the very nature and importance of the work itself, calls upon you to call upon your God. O will you build and not pray? this is (in effect) to say, you will build whether God will or not; and is not this highly sinful? He burned your Houses, whether you would or no, will you build them up again, whether he will or no? O take God along with you, (as I said before,) and by humble prayer engage him in the work, and then undoubtedly it shall go on and prosper: If he be with you, and undertake for you, the business is done: I will build thee, and thou shalt be built, Jer. 31.4. I will work, and who shall let it, Isa. 43.13. The work may stick upon your hands, and miscarry in your hands, but it will go on smoothly, and shall certainly succeed in the hands of the Almighty. Why may not we go now to God, and (with submission to his will, and with a due consideration of the Nature of the mercy, and of different circumstances,) plead with him old promises? Isa. 61.4. They shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste Cities, the desolations of many generations, Jer. 30.18. Thus saith the Lord, Behold, I will bring again the captivity of jacob's tents, and have mercy on his dwelling places; and the City shall be builded upon her own heap, and the palace shall remain after the manner thereof, etc. Amos 9.14. They shall build the waste Cities and inhabit them. I say, why may not we, in the present juncture of affairs, plead these promises to God, in the case of London?  
Dear Citizens, Let us do our duty to God, and then let us be above all discouragements, which may arise either from men, or from the work itself, which lies before us. It would not be amiss, if (in your circumstances) you would often read over the Books of Ezra and Nehemiah; where you have an Historical account of the re-edifying of Jerusalem and of the Temple; in which, you will meet with many things, that will exactly suit and parallel your present case; (for this City (in many respects) is Jerusalem's Counterpart:) That famous City you know, was taken and burnt by the Babylonians, and so it lay in its ashes and ruins for seventy years: (And I will not meddle with that enquiry, (which is much more proper for persons far higher than I am,) whether the Babylonians had not an hand in the firing of our City also.) Well, when this time was expired, the Jews fall upon the rebuilding of Jerusalem: but good Lord! what pauses, interruptions, oppositions, discouragements, difficulties did they meet withal, in that undertaking? Ezra 4.4. The people of the land, weakened the hands of the people of Judah, and troubled them in building; And hired Counsellors against them, etc. And several of them wrote a most malicious letter to Artaxerxes the King of Persia, designing, by their cursed insinuations to put a stop to the work; (verse 12.) Be it known unto thee O King, that the Jews which came up from thee to us, are come unto Jerusalem, building [the rebellious and the bad City,] and have set up the walls thereof, etc. These Samaritans and Others too, did all that ever they could to hinder the progress of the Jews, in the repairing of Jerusalem's breaches: Sometimes they deride them, Nehem. 4.2. sometimes they conspire to fall upon them by force of Arms, Nehem. 4.8. (and then Nehemiah set a watch against them night and day) (verse 9) Sometimes they endeavour to dishearten them, Nehem. 6.9. For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Besides all this (from enemies,) the Jews were much discouraged, (as you read in the History in these Books,) from the work itself: O it was so difficult, they should never be able to carry it on, Nehem. 4.10. Yet good Nehemiah (notwithstanding all this,) would not have the Jews discouraged, but he animates them to the work, and in the work; Nehem. 2.17, 18. Ye see the distress that we are in, how Jerusalem lieth waste, and the Gates thereof are burnt with fire: Come and let us build up the wall of Jerusalem, that we be no more a reproach: Then I told them of the hand of my God, which was good upon me, as also the King's words, that he had spoken unto me; And they said, [Let us rise up and build:] So they strengthened their hands for this good work. I pass by other places, which refer to his encouraging of them in the work: what the issue was, you know; notwithstanding all these oppositions and difficulties the City was built and finished, to the grief and consternation of all enemies, Nehem. 6.16. And it came to pass, that when all our enemies heard thereof, and all the Heathen that were about us saw these things, they were much cast down in their own eyes; for they perceived, that this work was wrought of our God. The times, in which all this was done, were full of distraction; yet the Jews were not dispirited; they set upon the business and did it, even in these times; (according to what was prophesied in Daniel) Chap. 9.25. The street shall be built again, and the wall, [even in troublous times:] Now, (Gentlemen) some of these discouragements (or some others,) I fear lie upon you, and I hearty lament it; but yet be not disheartened; set upon your work; and say, The God of Heaven he will prosper us, therefore we his servants will arise and build, (Nehem. 2.20.) I rejoice (with all my heart) to see that done which is done; but O that I could see our Citizens more vigorously carrying on the rebuilding of this City! Jerusalem's wall went on apace, for the people had a mind to work, (so 'tis said, Nehem. 4.6.) Surely if persons amongst us, had but a mind to build, the City might be finished in a few years: But some have got good Accommodations elsewhere, and there they intent to fix; some are discouraged by the distractions of the Times; some are taken off upon one account, some upon another, and so that which was destroyed and ruined in three days, is not like to be raised up again in many years. 'Tis not so proper for me, (a Minister of the Gospel,) to be earnest with you, in stirring you up to build Houses, (a thing of a Civil nature;) and if affection to the City, and your own interest do not lead you to this, all that I can say will signify but little: but it would be the joy of my soul, if I might see London to recover its pristine glory, and (in a word) to be London again: And (I hope) you will excuse, my hinting of these things to you, which is occasioned by my cordial affection to that place, the very dust and ashes of which is precious to me. I return to that which I was upon, and I shall add but this; Let us with fervent prayer apply ourselves often to the Throne of Grace, let us unfeignedly humble ourselves before the Lord, let us sincerely reform what is amiss, let us put away sin, (there, there is the greatest discouragement;) let us thus do, and then let the work be never so difficult, enemies never so malicious, the times never so bad, we may engage in what lies before us, and God will bless us in it. Supplication, Humiliation and Reformation will carry all before them.  
As for me, I shall not cease to pray for you; it shall be my daily request to God for you, that he will direct you to do that, which may most tend to his glory, the good of this City, your own comfort, and the benefit of succeeding Generations; and then, that he will be pleased, to encourage and prosper you herein, and crown your undertake with good success. The Lord bless every one of you, in your persons, relations, estates, employments, habitations, in all that concerns you: the Lord carry on the work now upon your hands, and then hid and defend you continually. And as for thee (dear London) let my tongue cleave to the roof of my mouth, if I forget thee: O that thou (Phoenixlike) mayest grow out of thy ashes more glorious than ever thou wast; that (as 'tis with metals new cast) it may be better with thee than before; that (as it was with the person of Job) thy latter end may be blessed more than thy beginning; that (as it was with the Temple) the glory of second London may be greater than the glory of the first. The Lord say concerning thee, Though I have afflicted thee, I will afflict thee no more, (Nehem. 1.12.) That it may be said of thee, The Lord hath taken away thy judgements, he hath cast out thine enemies; the King of Israel, even the Lord is in the midst of thee, thou shalt not see evil any more, (Zeph. 5.15.) O let not God any more contend with thee by Fire, Plague, or any other judgement: O Lord God cease I beseech thee, by whom shall Jacob arise, for he is small, (Amos 7.4, 5.) O that the punishment of thine iniquity may be accomplished, O daughter of Zion; and that God will visit the iniquity of the daughter of Edom, and discover her sins, (Lam. 4.22.) The Lord make thee, a quiet habitation, a Tabernacle that shall not be taken down, that not one of thy stakes may be removed, nor one of thy cords broken, (Isa. 33.20.) The Lord bless thee, and make thee an Habitation of Justice, and Mountain of Holiness, (Jer. 31.23.) That thou mayest be called, the City of righteousness, the faithful City, (Isa. 1.26.) That thou mayest be as mount Zion, which cannot be removed, but abideth for ever: As the mountains are round about Jerusalem, so let the Lord be round about thee, from henceforth even for ever, (Psal. 125.1, 2.) Amen, Amen.  
I have now but a few words to add, concerning this mean Tractate, and I will free you from the further trouble of a tedious Preface. If I should fall upon Apologizing for my self and for it, many words would be requisite: 'Tis best for me to forbear that, (though I acknowledge great need of it,) and without more ado, humbly to cast it first upon God's blessing, and then upon your candour and kind acceptance. If it may please the Lord, by it to do good to any of you, he, he only shall have the glory; and may I but see that, I shall not much regard the censures, which it may please some to pass upon me. I tell you beforehand, (that you may not expect and look for that, which is not here to be found,) here's no high strains of Rhetoric or humane eloquence, no fine and curious Metaphors, no count and florid expressions to gratify your fancy; here's no Margin stuffed with Citations, (to give me the reputation of an hard student or well-read person;) here's no New notions or Novel matter to satisfy such as like nothing but what is so; here's something, which may suit with the humble, serious, hungry Christian, and which I hope such an one may receive benefit by; but as for others, (alas) here is nothing to answer their expectations. The style and language is even as plain as your fourth-rate-Buildings, (yet pray let not the Book be confined to Allies and Lanes, but let it be admitted into your Streets also:) And the matter treated of, is common and usual; that which several of our worthy Divines (under other Heads, and in another method,) have very fully insisted upon: All therefore that I can pretend to, to give you encouragement to peruse this Discourse, is the seasonableness of it, with respect to your present affair of Building; upon that I take the advantage of urging old and known Truths upon you; and had it not been for that special occasion, I had not given you the trouble of Reading, or myself the trouble of writing. I had no sooner resolved upon this work, and made a little Provision for it, but it pleased the Sovereign disposer of all things, to lay his afflictive hand upon me, in a very acute and dangerous distemper. And O that I could say, I was yet freed from it! but for aught I can see, this distemper is like to be to me, like jacobs' bruise upon his thigh, I must halt of it all my days. As soon as my merciful Father gave me some relaxation of my violent Pains, I began to pen what here I now publish; but God knows, the remainders of my disease did very much unfit me for such an undertaking; and I was fain to hasten over things, because I feared every day (and so do yet,) the return of former Paroxisms: Had it not been for this, possibly I might have tendered you this Treatise somewhat more elaborate; but now you must accept of it as it is. I intended a Third Branch of Holy Dedication, viz. the Dedication of Time; but I am prevented and hindered as to that, at present. 

1. The state of my body will not bear a studious and sedentary course; and I am fain to spend the most of my Afternoon-time in Motion and Exercise, for the recovery of my Health.  
2. That's a subject somewhat large, (according to the method that I have propounded to myself;) and if I should annex that to these two, I fear it would make this Volume too big and bulky. If God be pleased to continue Life, and to restore Health, and if I find that this Piece be in any measure useful, I may hereafter publish what I design upon that Argument.    
And now Brethren, as to your Building-work, I commit it to God, and to his Blessing; and as to yourselves, I commend you to God, and to the word of his Grace, which is able to [build you up] and to give you an inheritance among all them, which are sanctified. That you may hearty, sincerely dedicated and devote, Person, House, Estate, All to God, is the Prayer, and (according to his power) shall be the Endeavour of him,  
Who desires to devote himself, first to God, and then to your service. THO. JACOMB.   

To the Afflicted Citizens OF LONDON, And to every READER.  
THe marvellous industry of the Devil and his Angels in all generations, in hindering the preaching and knowledge of that sacred truth, which God hath sealed for the sanctifying and saving of men's souls, would rise up in judgement against the Ministers of Christ to their condemnation, if they should not with resolution and unwearied industry, subserve the lover of truth and souls, in so happy a work, which none but the fiends and friends of darkness do malign. Therefore allow me to contribute this poor assistance for thy good, by putting into thy hand this paper-Lanthorn, in which the Reverend Author hath set up so seasonable a light, for the use of the re-edified houses of this City. The very great number of excellent Books, which perished in the flames, doth now make some of us retract our repentance for scribbling so much; and may convince the censurer, that it should not be taken as a needless work, to endeavour something towards the reparation of so unvaluable a loss. The subject of this Treatise is nothing Novel, indifferent, dark or doubtful; but the compendium or sum of all Religion: the same thing which is proclaimed as necessary to salvation, under various names and titles in the sacred Scripture: the very title of Dedication to God methinks should command attention from the Reader, and strike his heart with an holy awe; as speaking a thing so high and holy! what is it but that reverend title, which is the mark of God on all that he will own, and which he hath commanded his servants to assume Holiness to the Lord. The first part is of Self-Dedication; the second of House-Dedication, (in which is comprehended the Dedicating of All that we have to God:) of which I may say, alluding to Christ's words, the One is the first and great Commandment, and the second is like to it. And it is all neither more nor less than the exposition of our Baptismal Covenant, that is, of our Christianity itself, in which we did all by a solemn Vow, Dedicate and give up ourselves and all that we should have to God.  
I will not so far digress as to give you the reasons of all the other appellations of this same act or state: it is called by the name of Vocation, Repentance, Regeneration, the new birth, renewing, quickening, conversion or turning unto God, the new creature, putting off the old man, and putting on the new; sanctification, grace, the spirit, translation from death to life, the Divine nature, life eternal, religion, godliness, the reconciling of man to God, righteousness; and under most of these names it is ordinarily treated of by Divines: but there is no name which more clearly informeth man of the true nature of this work, (as on his part,) than these three remaining, which all are of the like importance; that is, Dedicating (our selves,) Devoting (our selves) and Covenanting with God. And therefore I wish that hereafter Divines will more frequently handle it, under these most plain and explicit notions, which will need least exposition to the more ignorant sort, and contain in them their proper persuasives to the work.  
To Sanctify, or Consecrate, or Dedicate a person unto God, is to separate him from all other common inconsistent uses, to the service of his Maker and Redeemer. And as God's service is either that which is common to all Christians, or that which is proper to some office of Ministry; so there is a double dedication and sanctification: one is our separation to God in a holy Christian state of life, and the other is a separation to the sacred office of the Gospel-ministery; which ought to presuppose the former, (for none should be more personally holy, than those that have a holy office,) but yet they are too often separated, (for he may have all that is essential to that office, which is to promote the salvation of others, who yet shall never be saved himself.) Holiness to the Lord was the mark of God, which Aaron was to wear on his forehead, on the forefront of his Mitre, engraven on a plate of pure gold, like the engravings of a Signet, Exod. 28.36. Holiness to the Lord was God's mark upon Israel as his sanctified separated people, Jer. 2.3. Holiness to the Lord was the title of those things which were dedicated to his Temple-service, Isa. 23.18. which signifieth no more than Holy to the Lord: And Holiness to the Lord is the mark of God on all the possessions and utensils of his servants in the Kingdom of the Mediator, as is foretold in Zech. 14.20, 21. In that day shall there be upon the bells (or bridles) of the horses, Holiness to the Lord: Yea, every Pot in Jerusalem and Judah shall be, Holiness to the Lord; and all they that sacrifice, shall come and take of them and seethe therein. All which is but the same in sense with that which is said of true Believers in the Gospel: As he which hath called you is Holy, so be ye Holy in all manner of conversation, 1 Pet. 1.15, 16. An holy Priesthood to offer up spiritual sacrifices acceptable to God, by Jesus Christ: Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him who hath called you, 2 Pet, 2.5, 9 To the pure all things are pure, Tit. 1.15. It is sanctified by the word of God, and prayer, 1 Tim. 4.5.  
It is a sad case (and the greatest scandal to the Anabaptists,) that twenty, or thirty, or forty years after persons are Baptised, and solemnly dedicated to God in the holy Covenant, we must be fain to preach to them as the Ancients were wont to do to the Catechumen; and must spend most of our time and labour, in teaching them what this Covenant-dedication is, and in persuading them to a true consent, and confuting their prejudice, and driving them from the entanglements and security, which cause their unwillingness and delays: as if we were but preparing them for Baptism! And O how happy should we think ourselves, if after all this, we could but find them in that case as all the adult-expectants of baptism should be in; even truly penitent believing-consenters to the covenant of God, (that is, true Christians.) If we lived in a land where the greater part were Heathens, and should be so long in preaching our preparatory Lectures to make them Christians, and when we had all done could prevail but with a few to be baptised, how compassionately or contemptuously would you speak of such wretched obdurate men? But sirs, would you not thereby condemn yourselves? Nay are you not under an aggravated condemnation, who after you are solemnly listed to Christ in the sacred Vow and Covenant, are yet no more persuaded to the thing itself which you have vowed, than those Heathens and Infidels whom you disdain. What is it that you think they are so hardly brought to? Is it only to be sprinkled or washed with water? That is not it: do they not daily wash their hands and face? And would not any of them be hired for a little, to bathe themselves in a River in the heat of Summer? and to speak as many words as are spoken for you in baptism? Alas, the difficulty is not here! But, to take off a sensual sinner from the love of this world, and fleshly pleasures; and to make him steadfastly believe, that there is an endless blessedness in Heaven, for believing Saints, intended by God, procured by Christ, and given in the Gospel-covenant; and to persuade him to devote himself and all that he hath entirely to God, and resolvedly to consent to the terms of that Covenant, and to follow his suffering-Saviour to that glory: This is the thing that is necessary to salvation; and this is it which Heathens and Infidels are so hardly brought to. And is it not so, with all the rabble of hypocrite-Christians, as well as with them? If a little water and a few good words can make a man pass for a Christian with God, and can charm him into Heaven, who either knoweth not what Christianity is, or never hearty consented to it himself, nor never set his heart on Heaven, or denied his fleshly pleasures to obtain it; then let the sensual hypocrite hope still to be saved: If Christ had set up such a Religion as this, it had been no hard matter for the Preachers of it to have procured better quarter with the world, and to have brought the generality of drunkards, fornicators and worldlings to be Christians in sensu composito: when not a hair of the heads of any of their fleshly lusts should perish: and then vice versâ as the rabble would have all been Christians, the few that are now true Christians would have been the enemies of such a Christianity.  
Dedication to God doth signify that which is more than ineffectual knowledge and convictions: and more than delatory purposes to repent: and more than a course of the easy outward duties of Religion: and more than a Religiousness which stoopeth to worldly interest, and is subordinate to the pleasure and prosperity of the flesh: and more than a frightened, unsettled resolution, to be religious indeed: and more than a taking of Christ as upon trial, with a reserve to leave him when he calleth you to the cross. This Self-Dedication is that act of a convinced, humbled, penitent sinner, by which he doth deliberately, soberly, and resolvedly consent to the Covenant of God, (according to the tenor of baptism,) and dedicated and give up himself entirely and absolutely to God the Father, Son and Holy Ghost, as his Owner to be disposed of by him; as his Ruler to obey him, and as his Benefactor and chief Good, thankfully to depend upon him, and so Love him as his ultimate end.  
A person thus Dedicated to God, hath the highest preferment, the noblest and the safest station; the Relation which he entereth into is not an empty unprofitable title: as on his part it engageth him to duty, so on Gods part it estateth him in mercy. And they shall be mine saith the Lord of Hosts, in that day when I make up my jewels, (or special treasure) and I will spare them as a man spareth his own son that serveth him, Mal. 3.17. He will say, Touch not mine anointed: And will be avenged on that sacrilegious violence, which laid hands on them who were Dedicated to God. For the Lord is our defence, and the holy one of Israel is our King, Psal. 89.18. These vessels of mercy shall dwell in his sanctuary; where they shall see Him and his go, Psal. 63.2. and 68.24. and shall worship him in the beauty of holiness, Psal. 29.2. They shall be clothed with white robes, and stand before the Throne of God, and before the Lamb, Rev. 7.9. They shall be pillars in his Temple, and go out no more: He will write upon them the name of God, and of the city of God, the new Jerusalem, and his new name, Rev. 3.12. Their employment also shall be high and holy; even with readiness to do his will; to attend him and adore him, to praise him in his Sanctuary, for Holiness becometh his house for ever, Psal. 93.5.  
This entire Dedication of ourselves to God, is virtually every duty and good work: It is the beginning and spring of a holy life: it is the root and kernel of Religion, and as One habit of every gracious act: it is a settled opposition to every sin, and a preventing repulse of every temptation: the soul hath one answer for every tempter, I am Dedicated to God: and (though it is impossible for creatures to merit commutatively of God, because they can give him nothing but his own,) he taketh this rendition of his own as acceptably, as if it were a proper gift. And as his mark is engraven on the forehead of his consecrated ones, Holiness to the Lord, this mark is the sum of all their ascertaining evidences for salvation: it is their pledge and earnest for glory: and as God himself speaketh as Owning them by this mark, so by it they may certainly know themselves to be his peculiars, 2 Tim. 2.19. The foundation of God standeth sure, having this seal; The Lord knoweth them that are his: and, Let every one that nameth the name of Christ depart from iniquity: and though the World and the Church-visible be like a great house, where there are both vessels of honour and of dishonour, yet if a man purge himself from these, he shall be a vessel unto honour, sanctified and meet for the master's use, prepared unto every good work, 2 Tim. 2.20, 21. For he that redeemed us from all iniquity, doth purify to himself a peculiar people, zealous of good works, Tit. 2.14. Areal Devotedness to God, is a standing witness to the soul of its sincerity: though we are conscious of many failings, yet if we are also conscious of this, it proveth them all to be pardoned faults, and proveth our interest in Christ: it is the proper mark to know what sins are truly venial, or pardoned infirmities, when they consist with an unfeigned devotedness to God. And when many other signs of grace seem dark, and wants and weaknesses cast us into doubts, this one is the ordinary certain evidence, which may give a constant quietness and comfort to an upright soul; when we can truly say, I am devoted entirely unto God, and it is for his service that I live in the world. And if we should deny him this, as it would be disingenuous injustice to alienate his own, and blasphemous contempt to give ourselves rather to a dirty world, or a filthy lust, than to our Creator and Redeemer; so it would be the cruelest enmity to ourselves, to deny our souls so blessed a condition, and to cast them into the sink of sin, instead of Dedicating them to God.  
But let me here entreat the Reader, who seriously purposeth this necessary work, to be sure to take with him these three or four cautions: 1. Take heed lest your dedication should not be unreserved and entire, but you should think that resolving upon a religiousness, which always saveth the flesh, is a true devotedness to God. If it be but the hypocrites religion, dividing the heart between God and the world, which you take for holiness, it is not any dedication of yourselves to this, that will prove a true dedication unto God. 2. Offer yourselves to God only by the hand of the Mediator; there is no coming to the Father but by the Son. 3. Understand what is the particular course of service, which God is to employ you in; and resolve on that, and keep an account of your daily performance of it; for it is hypocrisy to stick in generals: An ungodly man will say, I devote myself to God, but when it cometh to the particular acts of service, he denieth that which in the general he affirmed. 4. Content not yourselves with the first act of dedication or devotion, be it never so serious and resolved: for if you keep not up the same deep apprehensions which caused it, and live not in the faithful performance of your covenant, your heart dedication will by degrees go down, and you will fall from God before you know it. And this is the undoing of many a self-deceiver; that they can remember that once some powerful Sermon or sharp affliction, persuaded them to resolved for a holy life, and to say, Lord I will be wholly thine, and therefore they conclude that once they were converted, and consequently are still sincere and safe; when as that frightened passionate resolution, hath sunk down insensibly into a religion which giveth a secret precedency to the world, and a (covered) indulgence and gratification to the flesh. And thus the remembrance of a change once made, and of a Covenant once entered, with high and passionate resolutions, doth make many an hypocrite go smoothly and quietly to hell, as confidently taking himself for a Saint; when it is only he that is entirely, unreservedly, habitually and setledly resolved for God, and keepeth up that resolution, and liveth in the practice of it, who is sanctified and dedicated to God indeed: The Saints, as Ambrose saith, live as those that know, Se non naturae praestantioris esse, sed observatiae majoris, nec vitia nescisse, sed emendasse: And as Austin, Nullus sanctus & justus caret peccato; nec tamen ex hoc desinit esse justus vel sanctus, cum affectu teneat fanctitatem: that is, with such an affection as is aforesaid.  
And the second part of this Treatise, is very aptly conjoined to the first: For he that is truly devoted to God, doth with himself also devote all that he hath: not to be all employed in one way, but all in that way which God requireth: for he that reserveth not himself, can reserve nothing; because it is for himself that he is supposed to reserve it: O what hypocrisy is it, for men to say, that they believe there is a God whom they are bound to serve, and yet to fear being losers by him, and refuse his service as too dear? If you had foreseen the flames which consumed your wealth and habitations, would you not much rather have spent that mass of treasure, on works of piety and charity? And had you not rather now that it had been so laid out? Or would you take it for your loss? Why you know that all which is left must shortly be none of yours? If those hundred thousand who died of the late Plague had foreseen that death, would not most of them rather have desired to die in a holy martyrdom for Christ? And would they have taken such a death for a loss? And yet all men know that they must shortly die? I am glad that the Reverend Author hath taken this seasonable advantage to call you to the Dedication of your Houses to God: Verily that Plague which emptied them first, and that Fire which did devour them next, are so loud a call to this Dedication, that it is much to be feared, that he that doth not hear and feel it, hath the Plague of hardness on his heart, and is hastening to the place which will make him feel: It is not the height and splendour of your buildings, which must restore the glory of this famous City: but it must be the Holiness of the inhabitants, who devote themselves and theirs to their Preserver: If I should persuade you all to write over your doors, in capital letters of gold, HOLINESS TO THE LORD, to remember you what your families must be, some would deride it as Pharisaical ostentation, (who yet themselves have received the like mark of God in their baptism;) and some would turn it into a formal ceremony, as they do their baptism itself, and as the sign of the Cross is set upon doors among the Papists: it is therefore the interior dedication, and not the outward ostentation, which you are now persuaded to. As ever you would have God to be the protector of your habitations, and his Angels to be your guards; as ever you would have the comfort of the presence of your Redeemer, and would have him dwell with you, as your daily safety, peace and joy; give him the Keys, and resign up all to his will and interest, and make him the governor of your hearts and houses, who hath the Keys of Heaven and Hell, and is the rightful governor of all the world. Deliver up yourselves and families to Him, to whom the Father hath delivered all things, Joh. 17.2. Math. 28.18, 19 Rom. 14.9. O that men knew what an honour, what a joy, what a safety it is, to have God the absolute master of their families, that his name might be there hallowed, and his Kingdom there set up, and his will there obeyed, even with a desire to imitate the pattern in Heaven? For ye are the Temples of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people, 2 Cor. 6.16. I will be a father to you, and ye shall be my sons and daughters, saith the Lord Almighty, verse 18.  
And O that men knew how much the interest of knowledge and holiness upon earth, must be kept up in holy families? The two great duties, of the wise and holy education of Children, and of the right performance of family-instructions, and Gods worship there, are such as can hardly be too much insisted on: O that Ministers would preach of them an hundred times over to you, till you were awakened or shamed out of your neglect! If you lived among the enemies of Christ and Souls, yet there you might catechise and instruct your children and servants, and might make your families as Churches of God. And if every Parent and Master would do thus, the Preachers might be better spared. But while families are neglected, alas, how is the Preachers work obstructed? When people come to the Church, as if boys should come to the Universities, who never were taught in the Country-Schools, so much as well to read or write? And when the Pastor hath the work of all the Parents and Masters in his Parish to do, besides all that which is properly his own? It is a self-condemnation and a shame to men, to exclaim against those that silence Preachers, or against those Pastors who neglect their flocks, and at the same time wilfully to silence yourselves, from family-worship, and catechising and counselling your little charge, and to neglect those few who are so near you, and always almost in your sight.  
O that men would look to the Eastern and Southern Nations of the Earth, that once were famous Churches of Christ, and now are turned Mahometan Infidels! And to the poor Greeks and Papists, the Abassines, Armenians, and Muscovites, where ignorance hath set out Christianity as defiled, and clothed in rags! And that they would soberly bethink them, whether the gross neglect of Parents and Masters have not been a great cause of this calamity: but if you join the wilful negligence of Pastors with that of Parents, alas, what ruins have they wrought? even made many famous Churches of Christ more miserable than the flames have made your City?  
Good families are the nurseries, from whence most usually spring good Magistrates, good Pastors, a good Nobility, Gentry and Commonalty! And if any Nations have been undone by the contrary to any or all of these, inquire whether ill or negligent education was not the cause. If you say that many such unhappy plants come out of the most religious families; I answer, it is too true, (and they are most miserable persons.) But it is not according to the proportion of profane and negligent families. Though all good Parents are not blessed in their children, they are much more commonly so blest than others. And I must add with grief, that even as many religious Parents do formally baptise their Children, and think God must save them only for being theirs, and do not consider how much is laid on their believing and serious dedicating them to God, and thankful entering them by baptism into his Covenant: even so too many of them do exercise so little of that holy prudence, and unwearied diligence in the education of their children, which their dark and sinful state requireth, that they seem still to think, that God should make them all wise and godly, merely because they are theirs; and that a few formal prayers, and words of a Catechism never understood, with a few of Eli's gentle rebukes should serve the turn to make them Saints. But grace doth not use to encourage laziness.  
So some will tell you, that this Fire hath showed, that religious houses speed no better than the rest. O but truly religious persons speed better than the rest: The Israelites burdens were a lighter suffering than the egyptians plagues: For at last they passed safely through that Red Sea, where Pharaoh and his Host were drowned. To lose your goods, and keep, yea and increase your holiness, and save your souls, is much easier than to lose the Idols of your hearts, by such flames as foreshow the endless flames; and to be turned out of those houses which you loved better than Heaven, as to signify how you shall be turned out of all your wealth, and delights, and hopes for ever. A Seneca, or a Plutarch, much more a David can tell you of the folly of judging men's happiness or misery by things temporal. It is an excellent saying of Socrates which Valerius Maximus reciteth, viz. [Nil ultra petendum a Diis arbitrabatur, quam ut Bona tribuerent: Quia two demum scirent quid unicuique esset utile: Nos autem plerumque id votis expetere, quod non impetrasse melius foret. Etenim densissimis tenebris involuta mortalium mens, in quam late patentes errores caecas precationes tuas spargis? Divitias appetis quae multis exitio fuerunt: honores concupiscis qui complures pessundederunt: Regna tecum ipsa volvis quorum exitus saepenumero miserabiles cernuntur. Splendidis conjugiis injicis manus; ac haec ut aliquando illustrant, ita saepe funditus domos evertunt: Desine igitur stulte futuris malorum tuorum causis quasi faelicissimis rebus inhiare; teque totum caelestium arbitrio permit: Quia qui tribuere bona ex facili solent, etiam eligere aptissima possunt. It is best to be nearest unto God: and riches separate more hearts from him than poverty doth. He that as Hierom saith, preferreth holy clownishness before sinful eloquence, will do as Gregory counselleth Pastors; Not to be so much in the houses of great men, as of good men. It is not the consecrated place which will cause God to love an unhallowed soul. As Origen saith, Sin separateth you from Saints, though you dwell among them: for it is manners and not places which make men holy.  
Now the Lord of mercy, when he repaireth your ruined Habitations, give you all hearts to understand his Judgements, and cordially to Dedicate yourselves and your houses to his disposal, his government, and his holy worship: That they who shall behold the increased splendour of your City, may be witnesses of your increased wisdom, obedience, righteousness and serious piety: And that Holiness to the Lord may be your mark and name: And that it may be said of London, The Lord bless thee O habitation of Justice and mountain of Holiness, Jer. 31.23. And upon all your Glory, there may be a sure defence, Isa. 4.5. Amen.  
April 22. 1668. RICHARD BAXTER.  
Temporis praeteriti fructus est Compunctio; futuri flos est Devotio.  Bernard.  

ELENCHUS CAPITUM.  

First Part.  
CHapter 1. The Introduction: The words of the Text explained. From page 1. to pag. 24.  
Chap. 2. Dedication Personal or Domestic: The former opened. from p. 24. to p. 59  
Chap. 3. Personal Dedication applied. The Rarity of it lamented: Inquiries about it as to ourselves. from p. 59 to p. 74.  
Chap. 4. Personal Dedication pressed: First more Generally, and then Particularly in the six Branches of it. from p. 75. to p. 167.  
Chap. 5. Directions showing in what manner Personal Dedication must be managed. from p. 167. to p. 188.  
Chap. 6. Helps to Personal Dedication. from p. 188. to p. 197.  
Chap. 7. Some things in special urged upon God's People, in reference to their Dedication. from p. 197. ad finem.   

Second Part.  
CHap. 1. Of Domestic Dedication in General. Some Things premised about it. from p. 1. to 13.  
Chap. 2. The Nature of it opened in four Particulars. from p. 13. to p. 22.  
Chap. 3. The want of it bewailed. from p. 22. to p. 32.  
Chap. 4. Domestic Dedication pressed more Generally. from p. 32. to p. 44.  
Chap. 5. The Three first Branches of it urged. from p. 44. to p. 70.  
Chap. 6. The Third Branch amplified in four Things. The First Particular enforced as to Religious Members. from p. 70. to p. 83.  
Chap. 7. The Second Particular enforced concerning the performance of Holy Duties in Families. from p. 83. to p. 135.  
Chap. 8. The Third Particular enforced, (viz.) Religious Education and Directions about it. from p. 135. to p. 220.  
Chap. 9 The Fourth Particular enforced, to keep sin out of our Houses, and instead thereof to advance and live Holiness. from p. 220. to 230.  
Chap. 10. The Last Branch of House-Dedication urged. from p. 230. to p. 241.  
Chap. 11. The Conclusion of the whole Discourse. p. 242. to the End.    

ELENCHUS RERUM.  

First Part.  
THe Titles of the Psalms not to be neglected. Three Reasons given for this. From p. 2. to p. 6.  
How Psalm and Song differ. p. 7.  
Of Dedication. p. 8. The Words by which 'tis set forth. p. 9  
It notes, 1. Initiation. 2. Restauration. 3. Setting apart or Entrance, by Religious Rites and Acts. 4. Consecration to Holy Ends and Uses. These opened. from p. 10. to p. 14.  
Of the Dedication of the Tabernacle, the Temple, the wall of Jerusalem, of Private Houses from p. 14. to p. 17.  
Whether the House (which the Text speaks of) was David's Private dwellinghouse? p. 17, 18, 19  
When this Dedication of it was made by David? p. 19, 20.  
The Father's Allegorical Glosses upon the Words. p. 21, 22.  
Dedication-work done by the Heathens. p. 23.  
Dedication, Personal and Domestic. Two Reasons why the former is here spoken to. p. 24, 25.  
A few Scriptures mentioned, which speak the Thing, though Personal Dedication be not Literally expressed in them. p. 26, 27.  
Personal Dedication explained in Six Particulars: As it lies; 

1. In the Actual Donation, or Giving of self to God.  
2. In Self-surrender, or Self-Resignation to the will of God.  
3. In firmness or fixedness of Resolution for God.  
4. In the setting apart of Self for God, and in separation from the course of the world, and from everything that is against God.  
5. In Federal stipulation, or free and deliberat●●● entering into Covenant with God.  
6. In a Persons addicting or devoting of Himself to the Glorifying of God, as his supreme and ultimate End. p. 29.    
The 1. of these opened. from p. 31. to p. 35.  
The 2. from p. 35. to p. 42.  
The 3. from p. 42. to p. 46.  
The 4. from p. 46. to p. 50.  
The 5. from p. 50. to p. 53.  
The 6. from p. 53. to p. 59  
Use 1. Shows there are but few, who come up to this Dedication; and this is lamented. from p. 59 to p. 66.  
Use 2. Inquiries about it. from p. 66. to p. 75.  
Use 3. To exhort men to it. p. 75, etc. The Exhortation pursued, 1. More generally, by 5. Motives. from p. 81. to p. 90. 

2. More Particularly in the several branches of it. 

The first Branch urged. from p. 91. to p. 102.  
The second. from p. 102. to p. 126.  
The third. from p. 126. to p. 134.  
The fourth. from p. 134. to p. 139.  
The fifth. from p. 139. to p. 155.  
The sixth. from p. 155. to p. 167.      
Use 4. Directions given about it. p. 167, etc.  
1. As to the Manner: It must be, 

1. Entire. from p. 167. to p. 179.  
2. Constant. from p. 179. to p. 182.  
3. Free. from p. 182. to p. 184.  
4. Speedy. from p. 185 to p. 188.    
2. As to the Means. p. 188, etc. Three propounded, 

1. Consideration. p. 189, 190.  
2. Self-denial. p. 191, 192, 193, 194.  
3. Prayer. p. 194, 195, 196.    
Some things in special urged upon the people of God, with respect to their Personal Dedication. p. 197, etc. As, 

1. That they would often revive upon their Thoughts their holy and solemn Dedication. p. 198, 199.  
2. That they would be true to it. p. 200. to p. 206.  
3. That they would often Renew it. In what Cases this is to be done, is shown. p. 206, 207, 208.  
4. That they would adore and admire the Goodness of God to them. p. 208, 209.  
5. That they would further this Personal Dedication in Others. p. 210, 211, 212.  
6. That they would take the Comfort of it as to Themselves. p. 213. add fin●     

Second Part.  
THe Occasion of the penning this Discourse. p. 1, 2.  
Where the Person is Dedicated, the House wil● be dedicated also. p. 3.  
Domestic Dedication a duty incumbent upo● All. p. 4, 5, 6, 7.  
Some things premised about it. from p. 7. to p. 13.  
The Nature of it opened. p. 13. As it consists, 

1. In a Religious entrance upon Houses, by solemn Prayer and Praise.  
2. In an Humble Fiducial Commitment of them to God's Protection.  
3. In the advancing of Religion in them.  
4. In the devoting and improving of Domestic● Mercies, to and for God.    
Of the first of these. p. 14, 15, 16.  
Of the second. p. 16, 17, 18.  
Of the third. p. 19, 20.  
Of the fourth. p. 21, 22.  
The want of Domestic Dedication bewailed p. 22, &c 

1. Amongst the Nobility and Gentry. p. 23. A● humble Application to Persons of that Rank about it p. 25, 26, 27.  
2. Amongst Countrymen. p. 28, 29.  
3. Amongst Cizens. p. 30, 31.    
Exhortation to it: (more specially directed to the Citizens of London.) p. 32, etc. This pursued, 

1. More Generally, by six Motives. from p. 35. to p. 44.  
2. More Particularly: 

The 1. Branch urged. from p. 44. to p. 55  
The 2. Branch. from p. 55. to p. 60.  
The 3. Branch. from p. 60. Here, 

1. The advancing of Religion in Houses is enforced. from p. 60. to p. 70.  
2. Four Directions prosecuted about it.        
Direction 1. As near as you can, take such into your Houses, who fear God, and none but such. Of this, from p. 70. to p. 83.  
Dir. 2. Let God be worshipped, and holy Duties be duly and daily performed in your Houses. p. 83, 84. As, 

1. Family Prayer. This urged, and 5. objections against it answered. from p. 84. to p. 114.  
2. Reading the holy Scriptures. from p. 115. to p. 123.  
3. Singing of Psalms. from p. 123. to p. 135.    
Dir. 3. Let your Education of Children and others (under your Charge) be Religious. p. 135, etc.  
Of Baptismal Dedication of Children in their Infant-state. p. 136. to p. 140.  
Of Religious Education as they grow up.  
The want of it lamented. p. 141, etc.  
Several Motives to further it. p. 144. to p. 160.  
Particular Directions about it. p. 160. to p. 220.  
Dir. 4. Keep sin out of your Houses, and instead thereof let Holiness be there. p. 220: to p. 230.  
The 4. Branch. from p. 230. to p. 241.  
The Conclusion. from p. 242. to p. 252.    

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 intent 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 'tis here; though the words I fix upon, be but a bare Title, and so but as the porch or inlet into the Psalm itself; 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 itself. 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 magnify) there are the Contents (prefixed before them as before other parts of Holy Writ) the Titles, the Psalm itself: 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 'tis not without reason, that some have been dissatisfied at the leaving out of these Titles, in some Editions of the Bible, (as 'tis known they are;) for why should we lose any jota 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, etc.— Esdras ut antiquae traditiones ferunt, in compositos eos,— in unum volumen collegit & retulit. Hilarius in Prologue. 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?  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, etc.  key to open the whole Psalm; they contribute much light to the right understanding of it. By the 
(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 penned, 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 fixed upon; it shows, 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 rejoice 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, etc. 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 wrapped up in the very Title; taking it by itself, apart from the body of the Psalm, before which 'tis placed. These are not only as the key to open the Cabinet, but sometimes they are as the Cabinet itself, in which many excellent and precious truths are locked up. The key though it be made of iron, yet 'tis 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 'tis prized, not only for its use, but for its own intrinsic worth. 'Tis 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. Psalms; 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 justify myself, 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) Vid. Hilarium in Prol. in Explan. Psalm. p. 336. Psalmus est, cum, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &. 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 joined with it, than it was a Psalm; when there was only a voice without any music, than it was a Song: when both went together, music and voice, than it was a Psalm and Song. Nay 
(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 went before the voice, there ' 'ttwas a Psalm and Song: Where the voices of men went before the Instruments, there a Song and Psalm: But this observation concerning the different placing of the words, seems to be a mere querk. English Annot.  some are so curious and critical, as to observe something from the Order; when 'tis Psalm and Song, (as here, and Psal. 65.) then the music went before the voice; when 'tis Song and Psalm (as Psalm 60.) then the voice went before the music. 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 mere 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 Nabuchadnezzar the King had set up. This was very solemn, but very sinful. After the dedication, than 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 praiseworthy.  
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 'tis, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—) But I told you I would not stay upon the word, but rather come to the Thing.  
Dedication then, (as 'tis applied 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, 'twas 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 employed, 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 'tis 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 die in the battle, 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, etc. Bonae notae auctoribus, dedicare, idem est, quod primùm usurpare. Cocc.— Tum homines initiare, (sive dedicare) dicuntur domus, cum primùm in eyes, edere, bibere, & habitare incipiunt— Hospin. de Orig. T●mpl. fol. 103.— Encaenia, aedis sacrae initiationes appellantur. Stuckius, Antiq. Conu. l. 1. c. 24, etc. An Encaenia purior sit lectio, quip (Suidâ interpret) sic dicebatur celebritas, quum novi quippiam foret gestum. Cael. Rhodigni. lib. 22. c. 14.— Suetonius speaking of Nero, of that stately Palace which he had built, he adds, Ejusmodi domum cùm absolutam [dedicaret,] etc. (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 public work He that did first put on a new Garment, he was 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 'tis frequently used in Classical Authors. The meaning of the words than is this; A Psalm and Song at the dedication of the House of David; (that is) when David first entered upon his House, he made use of this Psalm; or he penned this Psalm; for this use, and for this time, when he entered upon his new habitation.  
2. To dedicate, 'tis to restore a thing to its primitive use and purity. When things were either not used at all, or abused, and turned 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. interprete, & 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 Absalon. 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 'tis the entering upon the possession of a thing or place, by some solemn, 
Dr. Hammond upon the Text. Dedicatio est initium habitandi cum quâdam solemnitate. Cajetan.  etc.— Dedication is a solemn and religious entrance upon possession— Thus David dedicated his house, he entered upon it, by solemn prayer and praise, and penned 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, 'tis 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 rendered, by dedication, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 9.18. is rendered by consecration, Heb. 10.20. To dedicate the house then, 'tis 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, which are separated from their common use, and dedicated to some new and holy use— Symps. Lexic. in D. 107. Godw. Jew. Antiq. l. 3. c. 11.— The Lexicographers, open Dedication, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Martin. Calcpin. etc.— 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, etc. Wherein did the consecration of all these lie? In their being set apart from common uses, and in their being designed and destinated to holy ends and purposes. David's 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 God's house; where he dwelled 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 David's 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, 'tis said, (verse 10.11.) The Princes offered for dedicating of the altar, etc. 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 oil 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, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 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.— Buxtorf. Synag. jud. c. 23. Hospin. de Orig. Templ. f. 103.— The Feast of Dedication was a yearly festival, appointed by judas Maccabaeus, to be observed in the space of eight days, from the 25. etc. The reason of this feast was to remember God's mercy in delivering them from Antiochus, who had set up the Idol of jupiter in the Temple of God, and abolished the true worship of God— Godw. Jow. Antiq. l. 3. c. ult.—  judas 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, joh. 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 jerusalem, 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, etc. Of private houses, Deut. 20.5. And here 'tis 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 David's 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, etc. At that time they say David penned this 30. Psalm: but this is only asserted not proved. 'Tis very probable that the 68 Psalms 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 David's private house; to his ordinary dwelling house.  
1. Because 'tis expressly said, (at the dedication of the house of David) 'tis 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  Hebrew, thus the 
(b)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  LXX render them: the 
(c) Psalmus Cantici Dedicationis domus ipsius David.— Lorin, in loc. Quae verba indicant ipsiusmet Davidis domum, non autem Dei, etc.— To evade the strength of this, Eugubinus and Genebrard bring in David in the front of the Title— reading the words thus— A Psalm and Song of David, at the dedication of the House. And Muis warns the Reader, by no means to join David with House, but with Psalm and Song— Cave referas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David, ad nomen vox praecedens Domus, sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus Cantici— And his opinion as to the words 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 Jewish Doctors say, that this was done by way of Prolepsis or anticipation— The Temple was not yet built, but David known by the message God sent him, it should be built in his Son's Time; upon this he composed this Psalm, and ordered his Son, when the work should be done, to make use of this Psalm, at the dedication of it. So Kimchi, etc. But Aben Ezra understands it of David's private House.  Translation of the  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 David's 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 dwelled 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, etc. 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 David's 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) Sic & David cùm in Jerusalem novam aedificavit domum, etc. Munster. Thus Apollinarius glosses upon the words— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Thus my reverend and worthy Friend (now with 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 Absalon, foedissimè incestis stupris polluerat, Scultet. Cùm David domum suam ab Absalomo faedatam repurgavit— Grot. Calv. jun. & Trem. Piscat. Fabric. Deodale, Lorin. all go this way, 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 Absalon, 2 Sam. 20.3. And David came to his house at Jerusalem; and the King, etc. In the time of David's 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, David's 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 Ancients Interpretations upon them. The Fathers generally do put a mystical and Allegorical sense upon them. Thus 
(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 was the Author of them, which 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, than 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; 'tis building to the end, but at the resurrection 'tis 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) Psalmus laetitiae resurrectionis, atque in immortalem statum mutationis, atque innovationis corporis, etc. 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 died for us, and overcame death, and gave us the hope of resurrection. Thus Cyrill, Nyssene, Basil do also Allegorise 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 lie in some foolish Rites and Ceremonies, (which was all the dedication of the poor Heathens,) but 'tis an holy, solemn, religious dedication; (as will appear in that which follows.)   

CHAP. 2. Dedication Personal or Domestic: 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 domestic; there's the dedicating of a man's self to God, and the dedicating of a man's 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 domestic 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 'tis 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 maxim, That he who doth not dedicate himself to God, will never dedicate his house to God; 'tis 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 imagined) yet if he doth not dedicate himself, this would not profit him; (as to God's 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 God's 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; 'tis necessary that I should urge upon you personal as well as domestic dedication. The Text speaks of David's dedicating his House; else where you find him dedicating his self to God. Psal. 119.38. Establish 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 God's 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. 'Tis as if he had said, Blessed God, I have given up myself to thy service; let me but know thy will and pleasure, and I will do it, for I have dedicated myself 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 yourselves 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; ('tis a Synecdoche usual 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.—  nos Deo tetos ad ipsius voluntatem dedamus. Muscul.  'tis 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 yourselves 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, than 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, ourselves, our persons, possessions, etc. whatever we are or have.  
3. The act of dedication, considered, 

1. In its self,  
2. In its properties or qualifications: In itself, 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 glorify, 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 choose 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 entering into covenant with God.  
6. In a persons addicting or devoting of himself, to the glorifying of God, as his supreme 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, 'tis 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 fix upon the method propounded, because 'tis more easy 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, 'tis the actual giving or donation of a man's 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 'tis 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 myself 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 myself; 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 than 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 man's self is a great deal more than 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 than 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 ministering 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, than 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, etc. 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 ident. 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 own ourselves 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 myself to God, this speaks my due sense of his right to me, and propriety in me; when I surrender myself to his will, this speaks my due sense of his sovereignty and dominion over me. I give myself to God, to be used, employed by him; I resign up myself to God, to be ruled, ordered, disposed by him. In giving myself to God, I eye him as my Creator, Preserver, Redeemer: In surrendering myself to his will, I eye him as my Legislator and Sovereign. The latter follows upon the former; having given up myself to God, I am now his; he may now do with me what he pleases, for Dominium transit cum re, etc. (as the Lawyers tell us:) and upon this, I must surrender up myself 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 enjoins our duty: The Providential will of God, is that, wherein he order 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 twofold 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 God's Preceptive will. This subjection is our dedication; when we lie at God's feet, study his will revealed in the word, and resign up ourselves to it, yield obedience to his commands, do not oppose or quarrel at any thing that he enjoins; 
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 hearty, so to speak and so to do, than we have dedicated ourselves too 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 stiffnecked as your fathers were, but yield yourselves unto the Lord: 'Tis an allusion to Servants, when they enter into their Master's 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 yourselves unto the Lord, Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, etc. 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, than 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 God's 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 subjoins, (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 ourselves to God, when we do not symbolise, 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 myself to thee; lay on what thou pleasest, I will bear it, enjoin 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, 'tis a certain evidence of Non-dedication. You know the will of God, you read it, you hear it, 'tis urged 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 God's providential will. This submission, points, 
See the Whole Duty of Man. Part. 2. p 31. etc.  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 ourselves to God's 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 myself to God, I do either implicitly or expressly say this, Lord, here I am, I throw myself down before thee, I resign up myself 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, fullness 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? jaclur a rei familiar is infligitur, numerosae sobolis orbitas irrogatur, etc. Nec Dcminus repentè nec Paterest. Accedit vulnerum vastitas, etc. Nec tamen Job gravibus & densi● conflictationibus frangitur, quò minus inter illas anguscias, & pressur as suas Dei benedictio victrice patientiâ praedicetur. Cupr de Bono Patient.— Nihil in dcmo remanserat, etc. Certè pauper est, certe nihil haber; si nihil remansit, de quo thesauro istae gemmae laudis Dei proferuntur. O virum putrem & integram! O foedum & pulchrum, etc. 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 Absalon, 
2 Sam. 15 25, 26.  he was in great straits; but, though his son rebels against him, he quietly refers himself too 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 show 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.  'Twas 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; 'twas 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, etc. yet he submits his will to his Father's 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 God's 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, than 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 departed 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, than 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 'tis 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 clavae to her; O says she, Entreat me not to leave thee, whither thou goest I will go, where thou lodgest I will lodge, where thou diest I will die, etc. All the King's 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 King's meat, etc. Thus 'tis with a man, as to God and Christ and godliness, when he hath sincerely dedicated himself too 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 judgements. 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 falsely in thy Covenant. Here was resolution; and where that is not, in opposition both to suspensiveness within, and to Apostasy without, there is no self-dedication. Here dedicating work gins, 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 ourselves 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 than 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 easy 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 man's 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 employments, 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 'tis 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. 'Tis (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 God's Act or our Act; as 'tis God's 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 form for myself, they shall show forth my praise. Thus the people of Israel, (upon God's 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 ourselves,) so this setting apart or separating includes many things; 'tis our impropriating ourselves to the service of God; 'tis the taking off our affections from earthly things, and setting them upon God; 'tis our abandoning of sin and lust; and many such things might be instanced in, and enlarged 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 ourselves, and to set ourselves 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, gratify the flesh, I must not do so; I must be a man by myself, and bring forth distinguishing fruit, to the praise of God; for I have dedicated myself to God, and set myself 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 entering into Covenant with God. I will here reassume that Scripture, which I touched upon, under a former Head. 2 Chron. 30.8. Yield yourselves unto the Lord. This yielding to God is variously opened; some make it to be submission; 
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 Garrisons 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 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 yourselves 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. 'Tis in the Original, 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the LXX. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had they rendered 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 entering into covenants. 'Tis said of Zedekiah, in reference to that covenant which he had made with the King of Egypt, (the violation of which God took so heinously; 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 entered 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 eyes, 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 dissuading 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 'tis expressed,) Isa. 44.5. He joins himself to the Lord, (as 'tis Zach. 2.11.) he engages his heart to approach unto God, (as 'tis 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 supreme 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 God's 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 God's 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 God's 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 'tis 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 God's glory. There's nothing done in the world, but God hath glory by it; even sin itself, 
Prov. 16.4.  God so disposes it, and overrules 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 overruled 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 man's eye; he that hath dedicated himself to God, he's for that, and only for that, which hath a straight 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 man's end; the natural man, what poor low ends doth he act by; he centres 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, than the spring from which it flows: men's 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 supreme 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 leveled 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. Inquiries about it, as to ourselves.  
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. Use 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, hearty, entirely dedicate themselves, and their All to God. O that O could feel myself 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 thronged 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 'tis 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.  'tis 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 'tis in the City at present, here and there you have an House built, but the far greatest part of it, lies in ruins 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 fallen and non-dedicated state. True indeed, if the external form and profession would serve the turn, than 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 men's 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 soldiers 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 judgement, and sought the truth, and he would pardon it. May not we run to and fro, to find out a man, who doth entirely 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 'tis the sin and folly of men, they mis-object and mis-place their dedication: 'tis self, sin, the world, that the generality dedicate themselves to; 'tis 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 God's 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 yourselves 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 yourselves 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 persuaded to yield up yourselves 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 yourselves, had ye to this very day, given up yourselves to him? Did you not side with Satan and Sin and the world for many years against God? And now you have dedicated yourselves to the Lord, (being overpowered 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 yourselves these questions, and deal in secret with your own souls, and I assure you, you will find matter of deep humiliation, even as to yourselves, as well as to others, who yet stand it out against God, and have done, nothing in personal dedication.  
Secondly, Use 2 Are there so few, who have dedicated themselves to God? Then it concerns every one to inquire, 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 passed under this Holy Dedication, or not. O call yourselves 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 rejoicing 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 myself to God? Have I in good earnest dedicated myself 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 easy to convince some, (and these some are too many, the Lord knows,) that they have not dedicated themselves to God: As to them, 'tis not a doubtful case, there's scarce any ground of examination, for 'tis as clear as the light of the Sun at midday, that they are altogether strangers to this Act: I speak to you, who give up yourselves to the fancies, humours, 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 gratify the lusts of men; nay, who can add sin to sin, if you see it doth but please man; (this was Herod's case, Acts 12.3.) Have you dedicated yourselves 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 mere 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 Jew's, and allied 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 Edward's days, Papists in Queen Mary's days, and Protestants again in Queen Elizabeth's days; you that can sail and turn with every wind, mere Weathercocks in Religion, surviving Ecebolii; Have you dedicated yourselves 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 yourselves to God? To you, that readily prostitute yourselves to a course of sin, to all vicious and unholy practices; 
1 King. 21.20.  you that sell yourselves to wickedness; 
Eph. 4.19.  that give yourselves 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, etc. Have you dedicated yourselves to God? To you, who are immersed in the world; you that steep yourselves in pleasures and sensual delights; who mind nothing but eating, drinking, gaming, etc. and withhold 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 fervour of your spirits, the torrent of your desires, the strength of your endeavours run out after riches, profits, honours, preferments, worldly accommodations; 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 yourselves to God? To you, who give up yourselves 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 yourselves to him; you readily obey this Prince of the power of the air, 
Ephes. 2.2.  that ruleth in the chidrens 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 yourselves to God? To you, who go to the Church on the Lord's day, and attend upon the worship of God on the Lord's 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 yourselves 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; 'tis notorious, you have not dedicated yourselves; 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 reflections as these are. O my soul tell me, have I given myself to God? Have I ever by a deed of gift, signed and sealed, made over myself 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 entered into covenant with God, and bound myself 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 balk no duty, be it never so hard? Do I eat 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 God's 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 myself 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 yourselves 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, Use 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, persuade, urge men, entirely, hearty, 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 itself, 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 recompense for my pains in this discourse; but surely I shall gain more; I would promise to myself, 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 sinner's 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, etc. 
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 myself, 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 God's 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 itself 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 fervour, 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 itself 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 breathe of my soul, that God knows, to whom I here speak.  
I come to the exhortation, Dedicate yourselves to God. 'Tis 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 baptised, visibly profess, that they have dedicated themselves to God: I am not to press this upon you, because 'tis 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.  wherever grace is, and as soon as ever grace is wrought, the man doth habitually, or virtually dedicate himself too 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 'tis 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 'tis explicit too.) This necessarily must be; the truth of grace requires it: the grown Christian may be persuaded to the former, but whoever will be a true Christian, he must come up to the latter. Though there be no formal, overtacts, 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 christian's, but 'tis 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 sum, 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 Christ's 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 too 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 yourselves 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 entered 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 inquire after the making of a vow, what is it then to falsify a vow? Will you not perform, what you have solemnly engaged yourselves to? Can you break Covenant with God and prosper? 
Ezek. 17 15.  Deceive not yourselves, 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 yourselves 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 yourselves 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 controversy, vid. Chamier. t. 4. de Sacram. l. 2. c. 12. Gerhard. t. 4. de Sacram. p. 335, etc. 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 heightened and superadded a further obligation upon yourselves, to be the Lords at that ordinance? Do you not say in effect at every Sacrament you receive? Lord, I here dedicate myself 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 judgements: Do you so speak and so do, as you love your souls. 'Twas 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, etc. shall surely be the Lords, etc. 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 yourselves 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 supreme and absolute being, holy, wise, gracious, merciful, unchangeable, just, righteous, etc. Will you not dedicate yourselves 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 choose rather to give up themselves to these, than to the ever blessed God Something we must dedicate ourselves 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 Sovereign, 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 straits, rewards you in all services; will you not dedicate yourselves 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 welfare, will you not surrender up yourselves to him? I am not pleading with you for dedition, but for dedication; the 
* Damus amicis, dedimus Hostibus. Stephan. Vrbem, agrum, arras, focos, seque, uti dederent. Plaut. in Amphitr. Such as yielded upon the prevailing strength of their Enemy, were called, Dedititii. Quum ex dedititiis Delgis complures Caesarem secuti. Caes. Comm.  former is proper for an enemy, the latter for a friend. O 'tis men's 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 'tis thus dedicated; as there passed 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, 'tis 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 yourselves 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 beatific 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 yourselves to God. Self is a gift, that is only fit for a God; 'tis indeed too little for him, but 'tis too much for any thing besides him; 'tis not good enough for God, 'tis too good for any thing else: O whilst others give themselves to low, vain, undeserving, evil objects, let us give ourselves 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 too 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) 'tis a thing that is most reasonable; 'tis that which is grounded upon the highest reason: Reason itself 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 rectified 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 maxims 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 God's due; (there's partly reason, and partly revelation,) therefore I will give myself 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, 'tis all God's 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. God's 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 ourselves; 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) 'tis immediately created by him, he 
* Eccles. 12.7.  gives this spirit, and infuses it into the body, when 'tis organised 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, etc.  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, etc. (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.  'Tis 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 God's 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, 'tis 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 glorify 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 God's claim and title to us.  
You see then by this, whence God's 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 ourselves to him? When we so do, we do but give God that which is his own? Is this a gift? Indeed 'tis 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 ourselves 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.) 'Tis 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 sanctify 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 expressly 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 ourselves to him. ● am too long upon this, pray consider Gods right, and and let him have it: Give unto Caesar that which is Caesar's, 
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 deal with him; and now give yourselves 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 too God. Par pari rependere, to return like for like, this is ingenuity amongst men: O that we could persuade 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 God's 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 ask 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 thyself to the Lord, that's the best retribution that 'tis possible for a creature to make. Do not put off God, with something that is yours, but give him yourself: as he doth not put off you with giving sua, but he gives see, 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 God's self? What is that which we return, in comparison of what we receive? 'Tis but a drop for an Ocean, 'tis but finite for infinite, 'tis but emptiness for fullness, 'tis 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. 'Tis 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 'tis a giving grace, and 'tis for the giving of self; nothing below this, will satisfy 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? 'Tis 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 show Gods right to the whole crop, partly as an expression of the people's thankfulness for all the rest; self-dedication and self-giving is the best expression of our thankfulness. Can you give burnt-offerings, Calves of a year old, 
Mic. 6.7.  thousands of Rams, ten thousand rivers of Oil, the most costly sacrifices, bags of gold and silver; or could you bring the most melting acknowledgements, the highest verbal resentments of God's goodness to you, all this would be nothing, in comparison of dedicating and giving yourselves 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 testify my gratitude? Blessed God, I'll do it thus; here I give myself 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 myself, 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 thyself; 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 yourselves 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 satisfy 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; 'tis their self that he minds and values: As nothing below God's self should satisfy us, so nothing below ourselves can satisfy God. These are the motives, to stir you up, to give yourselves to God, (which is the first thing in self-dedication.)  
2. Secondly, Live in a constant surrender and resignation of yourselves 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; 'tis man's 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 yourselves to this will: 'tis 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 Sovereign: 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 myself 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 fastened upon him, he is another man, then 'tis 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 'tis 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 venom and poison; & 'tis that which makes the greatest opposition to God; there is Satan's 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 yourselves to the supreme, absolute, holy will of God. If you will but dwell upon this in your Thoughts a little, and urge it home upon yourselves, 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. God's will is an excellent will.  
2. 'Tis 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 mere 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 itself. 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, etc. 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 Lawgiver 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, 'tis 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 aught to do, religion being both the duty, and also the advancement of the creature,) than you must comply with God's 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 yourselves to God, yield obedience to him, in frequent, constant attendance upon, and performance of holy duties, whether they be public or private. You have very strong reasons for this. (O that men's corruptions were not stronger than all the reasons that can be alleged!) God wills them; 'tis his will, that you should pray, hear, read, etc. 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 'tis, 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, etc. 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 wagons 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, etc. 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.  
'Tis 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 judgement 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, etc. B. 2. Chap. 1. p. 98. & Chap. 23. p. 158.  Turks pray five times every 24 hours: Mahomet (that villainous Impostor) in his Koran, speaks honourably of prayer, he calls it the key of Paradise, the pillar of religion, (and many such Eulogiums he gives to it:) And he strictly enjoined 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, etc. 'tis 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 God's 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 Echo to God's command, (as david's 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 God's 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, cheerful, affectionate subjection; pray and love prayer; hear and love hearing; receive the Sacrament, and love receiving: Let holy duties be naturalised 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 yourselves 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 'tis 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! 'Tis a great piece of God's 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 yourselves 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; 'tis God's 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. 'Tis a beautiful thing, 'tis called the beauty of holiness, Psal. 110.3. Nothing puts such a beauty and glory upon the creature, as holiness; 'Tis that which is necessary to the future glory; without holiness no man shall see God, Heb. 12.14. But I must not launch out into so vast an Ocean: the sum 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. etc. Forasmuch then as Christ hath suffered for us, etc. 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 passed of our life may suffice us, to have wrought [the will of the Gentiles, etc. 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 yourselves to this will also. A Christian carries it like himself, when in every condition, and in all occurrences, he says, (with Paul's friends,) The will of the Lord be done, Acts 21.14. when he is hearty 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 ourselves 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 ourselves to God's dispose.  
1. You must resign up yourselves 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 God's preceptive will, but we are as peevish, fretful, discontented under his providential will. Now are you afflicted, (or may affliction hereafter befall you?) Do you suffer for God, or from God? Doth he put any bitter cup into your hands, as sickness, want, loss of relations, etc. 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 God's 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. God's 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 God's 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 premises, 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 patiented under them: Considering farther what a kind of will this will of God is 'Tis a sovereign, righteous, wise, faithful, gracious will; shall not poor creatures submit to such a will? O the sovereignty 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 form, say to him that form 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 judgement 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 'tis in wisdom; and he never acts his wisdom more, than when he is afflicting: he's a God of judgement, 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. Can 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 'tis a day of adversity, and patiently rest in God's will, and quietly resign up themselves to it. What an 
* Magna & praecipua virtus ●st patientia. Lactant. Vid● ●ypr. de Bono Patientiae. p. 362. etc.  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. 'Tis the ballast of the mind, that which keeps a man steady in the greatest storms: 'tis the soul at rest, it gives inward serenity under outward troubles: it shortens and 
* Leave 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 God's 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 yourselves to the will of God, as to what is to come; my meaning is this, refer all to God's dispose; your persons, conditions, relations, all your concerns, refer them to God. This is both the Christians duty and privilege; 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:) 'tis 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 yourselves 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 engagements 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 ourselves to him. 'Tis a great speech of Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God acts in all things like a Geometrician; he doth all things by measure, exactly; he order 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 myself 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 thyself to thy God; say, He shall choose our inheritance for us, (as 'tis Psal. 47.4.) Let God choose for you; let it be life or death, liberty or restraint, service or no service, what it pleases God to choose for us, we must submit to, and approve of: what sad work should we make of it, might we be our own choosers, 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 patiented 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 ourselves, 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 God's wisdom, and your own folly, refer yourselves 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 judgement: 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 ourselves to God, for that mercy. So much for the enforcing of submission to God's Providential will: O that we could come up to this! so as that in all things we could quietly refer ourselves to the will of God, and get our wills perfectly melted into that: Good Lord, how far did the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictetus' Enchirid. c. 77. etc. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Senec. de tranq. Animi.  Stoics go in this, to their supposed Deities, without the light of the Gospel, merely 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 yourselves 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, 'tis 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, 'tis 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, 'tis a man's carriage ad extra; 'tis to be steady, constant, courageous, (in that which is good) in opposition to fickleness, levity, fear, cowardice, 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 yourselves, 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 balances seem to go down on God's 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 suspense and doubting in the matter; 'tis 
* Acts 26.28.  almost persuaded, but 'tis not altogether persuaded. 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 strive 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: 'tis good to deliberate, (they always prove the best Christians, that enter upon God's ways with the most deliberation,) but 'tis not good to continue under uncertainties, and irresolvedness. O do not fluctuate or hang in suspense 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, 'tis 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, than he resolves; I will arise and go unto my Father, etc. 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 ourselves, if we fancy that we have dedicated ourselves to God, if our wills be not fully, fixedly, resolved for him.  
2. Be resolute for God. Having given up yourselves to him, and engaged in a good way, now be resolute, steadfast 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 King's presence, though she perished, Esth. 4.16. 'Tis 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. Paul's 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 spoilt 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 too 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: there's no evil like to the evil of sin, and of Apostasy from God. Do the generality of men go another way? 'Tis no matter for that; 'tis for the dead fish to swim down the stream; 'tis better to go to Heaven with a few, 
Matth. 7.14.  than to Hell with the crowd. 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 soldiers, 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, judgement to come, Hell, be set before them, 'tis 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, etc. 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 yourselves 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 balance, 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 steady 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 God's 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 steadfast, he's the person who hath dedicated himself in a right manner.  
4. Fourthly, As you desire to dedicate your persons to God, set yourselves 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 persuade 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 yourselves to God; self-dedicating persons, they profess themselves to be God's Impropriation; they give up themselves to God, to be appropriated to his use: O Christians, that you would do thus: Do not prostitute yourselves 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 yourselves 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 God's enclosure, 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 practices of evil men. Self-dedication calls upon you for this: If you would indeed dedicate yourselves, than you must separate yourselves 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,) 'tis only separation from men's 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, etc. Rom. 12.2. Be not conformed to this world, etc. Christian's must not walk according to the course of this world, (Eph. 2.2.) Tertullian tells us of a soldier that was a Christian, when his fellow soldiers, (who were Heathens) wore Laurel 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 yourselves 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, etc. you must be quite other men, of a different constitution and conversation. Especially you who have really dedicated yourselves, you must set yourselves 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 forbidden! You have another spirit, (as 'tis 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 privileges, 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 yourselves 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. Wherever 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 sum 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 thou O sinner, whoever thou art, that hast not yet engaged thyself too God. This is every man's 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. Prince's 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 joined 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 Prophecies! that the poor Heathens might be brought to join 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. 'Twas 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 join ourselves to the Lord, in a perpetual Covenant that shall not be forgotten. Sinners, will you speak this (as to yourselves,) and make it good? will you join yourselves to the Lord in an everlasting Covenant? God incline your hearts thus to dedicate yourselves to him. I will press this upon you by a few Arguments.  
1. 'Tis an unspeakable mercy, that God will deal with the Creature in the way of a Covenant. As he is our Sovereign, 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. 'Tis (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 myself to make them good, (according to the utmost of my strength:) Then says God, 'tis a Covenant betwixt us; I bind myself to thee, and thou bindest thyself 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 God's part is very high, the terms or conditions on our part, are very just and equitable. If this be so, surely than 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 God's 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 God's part, and lays them upon the fairest conditions on our part; O therefore shall we not enter into it?  
3. Upon your entering 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? 'Tis 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 entered 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 entering into Covenant and then immediately it follows, verse 22.) And ye shall be my people, and I will be your God. Deut. 26.17, etc. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, etc. And the Lord hath avouched thee this day to be his peculiar people, etc. 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 'tis the highest; 'tis 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? 'Tis 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 than 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, 'tis all yours. Deus quantus quantus est, totus noster est, (saith Luther:) O if I could open this to you, in the fullness, comprehensiveness, glory of this privilege, it would make you to stand and wonder at the infinite grace of God. Well, 'tis very great, but 'tis yours, if you will but, in this Covenant-way, dedicate yourselves, and bind yourselves 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, 'tis 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 myself, 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 'tis 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 God's 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: 'Tis here Do or Die: 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 dear 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 'tis an awakening consideration, till thou hast struck up a covenant with God, every time thou comest to the Sacrament, thou makest thyself guilty of the body and blood of Christ, and thou eatest and drinkest damnation to thyself. 
1 Cor. 11.27, 29.   
I entreat you to consider these things, and let them prevail with you, to yield up yourselves 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 yourselves 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? Prince's will make their leagues with them, that may help them in a straight; 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 judgement? 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; yourselves 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 crucify the flesh with the affections and lusts thereof, Gal. 5.24. Destroy the body of sin, Rom. 6.6. let out the very heartblood of your bosom 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 Cou. Ball, Bulkely, Ruther ford, Sedgw. etc.  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 myself 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 Margin, 
Vindic. of Godliness. par. 1. p. 201. etc.  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 yourselves to the glory of God. David here pens this Psalm, in order to the dedicating of his House; and he gins it thus; (verse 1.) I will extol thee, O Lord, etc. 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 'tis 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 itself. 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 diversify 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 'tis finis operis, here 'tis finis operantis; As a worthy person speaks concerning holiness and godliness; 
Dr. Manton upon Judas. 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 God's 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 yourselves 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, ('tis a vast volume, in every page and line 'tis filled up with mercy,) read it a little; there you'll 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 Quitrent, or his Rent-charge? Doth he protect our persons, estates, houses? etc. 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 ourselves; by this, we gain honour to ourselves; this is a thing that we are very ambitious of, 'tis 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 virtue. 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 glorified 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 yourselves 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, 'tis 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 rejoice. How should we carry it, like Persons indeed dedicated to God, if we were thus zealous for God's glory; 'tis 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 ourselves 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 glorify 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 God's manifestative glory,) Joh. 17.4. compar. with verse 6. Numb. 14.21. Levit. 10.3. Psal. 72.19. You that profess yourselves 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 [show forth] the virtues of him, who hath called them out of darkness into his marvellous light, 1 Pet. 2.9. Dedicated persons must show forth the excellencies of the blessed God, in their deportment: 'tis not enough for them, in their own thoughts, to acknowledge and admire them, but they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, show them forth to others. O let us often put this enquiry to ourselves, 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 supreme 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 man's 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 ourselves 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 'tis 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, etc. But as to the glorifying of their Creator and Maker, that they never intent. This is sad; are these ends fit for a man? Much more, are they fit for a Christian? O that men's profession should be so high, and their ends so low! Let it be otherwise with you; let the end of your life be God's 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 die, die 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, than 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, 'tis the end of life that is sweet. 'Twas so to Christ, I have glorified thee on the earth, etc. And now, O Father, glorify thou me, etc. 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 lived 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 God's 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 intent 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 intent God's glory; but this is the bend of the heart, and a gracious person charges this upon himself, (as far as 'tis 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 'tis here, in a believers eyeing of the glory of God, 
Duobus modis referri aliquid ad Dei gloriam dicitur; jam formalitèr & explicitè, etc. 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 name's 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 hypocrisy is this! how is God provoked by it! Sincerity and hypocrisy are best discovered by a man's ends in what he doth: An Hypocrite may do much, but he can never sincerely aim at God's 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 men's preaching, praying, etc. is turned into sin, because self is that, which they aim at in all. 'Tis 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. 'Tis one thing to do what is good, and another thing to do it well; 'tis 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 men's end: He being the first cause, he must be and will be, the last end, Rom. 11.36. O 'tis one of the greatest pieces of idolatry, to make self ones end. And therefore be very careful here, that in all you eye God's 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, 'tis for thee, this and that I do, 'tis for thee: As far as I can possibly go, in all things, 'tis thy glory that I aim at. Thus let every one devote himself to God's glory: Nothing short of this will be Personal Dedication. And so I have done with this Use.   

CHAP. 5. Directions, showing in what manner Personal Dedication must be managed.  
HAving thus fully urged the duty upon you, Use 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. Show you, after what manner you are to dedicate yourselves 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 yourselves entirely to the Lord; for 'tis 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 man's 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 befell Ananias and Sapphira upon their reserves, in keeping back part of the price of the land, Acts 5.3, 4, 5, etc. when you pretend to give yourselves to God, take heed of keeping back any thing from him; the life of your souls will be endangered 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 Entrails, 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 ourselves, (but only in subordination to God:) The Apostle (in that Scripture so often cited) bids us, to present ourselves a living sacrifice: Now (as Grotius observes) this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the general word (sacrifice) per excellentiam dicitur de Holocausto: (so 'tis often taken:) so that we must not only offer up ourselves to God, but we must offer ourselves as an Holocaust: And this is that which I am driving at; our giving of ourselves 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 woe, etc. 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: 'Tis 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 yourselves 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 employed 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 gratify 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; employ 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 entirely 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 man's 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, than its subjection is entire and full. Thus than you must dedicate yourselves, 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, than 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: Verse. Syriaca.  fulfil after God, (so 'tis in the Original,) ('tis spoken of Caleb,) Numb. 14.24. to be complete in all the will of God, Col. 4.12. to be righteous in all the commandments of God, (as 'tis said of Zechary and Elizabeth,) Luke 1.6. O let it be thus with you; whoever thou art, that professest thyself to be a Christian, and that thou hast dedicated thyself 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 straight, put them together, they will all along be contiguous; so where the heart is right, it suits and joins with the whole law, when you bring it thereunto. David's sincerity lay in this; 'twas a very high character that God gave of him, when he styled 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 baked on oneside: Ephraim's 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 hypocrisy 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 'tis your insincere professors that are partial in their obedience. Take heed of this I beseech you: do not pick and choose, to keep one command, and to break another, but carry an equal respect to all, than 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, Balk no duty; Do nothing, (I mean, willingly, allowedly, designedly,) that God forbids. Do every thing (to the utmost of your strength) that God enjoins.  
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 departed 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 yourselves, mortify 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 thyself to God, so long as thou hast a Peccatum in deliciis, entertained and cherished by thee. O what subtle insinuations, and plead are there in our hearts for sin, pray answer them with abhorrence and detestation. Their great plea is the smallness 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'll 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 shows, 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 easy 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 God's 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 enjoins the one, enjoins the other also: There is such a connexion betwixt them, that if you leave out one, you leave out all; 
* He that customarily, etc. 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 transgressor 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 expressly, Jam. 2.10, 11. 'Tis a good speech of 
* De Provide. 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 chooses, in his master's 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 alleged, but I must contract; O fulfil after God; let the duty be what it will, 'tis good; the assistance of God shall make it easy, and the recompense of God, shall make it gainful. This is the first thing, your dedication must be entire, and I have shown, 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. 'Tis perseverance and constancy, which makes the difference betwixt professor and professor; and so betwixt Dedication and Dedication. Do you desire to dedicate yourselves 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 inclined mine heart to perform thy statutes always 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 yourselves 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 yourselves, 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 'tis not so in the creatures giving himself to God, for this he doth irrevocably, irreversibly: If you will dedicate yourselves, you must thus do; give your love, fear, service, obedience to God for ever; and if so, than you must be constant. In dedication, you bind yourselves to God, to be his; for how long? for for ever. 'Tis not here, as 'tis 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, than they are free from their obligation, and are at their own dispose again; I say 'tis not so here; but 'tis, 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 yourselves 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, etc. and his master shall boar 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 own him all my service, I will not go from him, I will serve him whilst I live; and therefore I here dedicate & bind myself to him to make this good; can he now afterwards recede from this, & leave God, when he hath entered 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 change 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  sacrifice, he was to offer it of his own voluntary will, (as 'tis 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: 'Twas the great commendation of the Fathers and Princes of the Tribes of Israel, etc. they offered willingly, 1 Chron. 29.6. And 'tis 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, cheerfully offer up yourselves to him. O be a willing people in the day of God's power, Psal. 110.3. Dedicating persons, they are to be Amminadib, a willing people, 
* The chariots of my willing people; In the Hebr. Amminadib, 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 volunteers in the, etc. 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: 'Tis 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 yourselves 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? 'Tis true, you give away your selves in this act; but 'tis 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? 'Tis true, in this you surrender up yourselves, but 'tis to the will of God; and is not this such an excellent will, that you may thus do, with the greatest readiness? What is God's 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 yourselves to God, as the wife devotes herself 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: 'Tis the subtlety 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 aught 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 yourselves to God, or not? I must have your answer, will you dedicate your selves to God, or not? We will, (I encourage myself 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'll 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 yourselves, 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; 'tis good striking whilst the Iron is hot: 'tis good to hoist up the sails whilst the wind serves: 
Ego à multis annis crastinum non novi.  'Twas 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 yourselves 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 show 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 myself 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 intent 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; 'tis inconsideracy that keeps the most in their non-dedicated estate; if men would but bethink themselves (as 'tis 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? 'Twas the Prodigals consideration, that brought him home to his father: Luke 15.17. when he came to himself, he said, How many hired, etc. 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, etc. then shall she say, I will go and return to my first Husband, for than 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 yourselves 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 God's 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 signify 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 denied, before self will be dedicated: O how readily, how easily doth self-dedication go on, upon self-denial: 'Tis 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 'tis 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 'tis 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 'tis in the dedicating of ourselves 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 denied, 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 'tis 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 fetched out all the uncleanness that was there: So do you, if you would be the Lords, by donation and resignation of yourselves, 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 itself 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 spoiled 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 yourselves 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 yourselves, 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 'tis done in God's 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 surrendering, 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 God's help, set yourselves 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 myself 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 myself to thee: draw me, and I will run: O illuminate my understanding, bow my will, rectify my affections, work me up to self-denial, set in with consideration, and fully convince me: O for Christ's sake do not leave me in my natural non-dedicated condition; incline 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 glorify the riches of thy grace towards me, and let the day of thy power arise upon my soul: and in spite 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:) 'Tis observable how God's 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: 'Tis 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 fortify 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 myself too God. How would this, (if it was but duly thought of,) make Christians to be above the world, so as not to be alured 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 virtue 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. 'Tis not now to be made, but 'tis 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 lie unto him with their tongue; for their heart is not right with him, they are not steadfast in his covenant: (as 'tis 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, hearty, unfeignedly, dedicated yourselves 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. 'Tis recorded of the persons, whom Hezekiah employed, 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 dedicated things, O deal faithfully with God about them. Wherein? Answ. Do not go about to rescind or recall your Dedication. Under the Law, things dedicated, or devoted to the Lord, were not to be alienated. 'Tis very expressly 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 yourselves to sin and to the world? Would you get off from the bonds that you have entered 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 yourselves, 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 myself to God, shall I sin? Shall sin be lodged in that heart, committed in that life, which I have set apart for God? Shall I weaken and falsify 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 yourselves, 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 incline 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 dedicated persons, and employ 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 looked 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, than you act like yourselves: 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 steadfast, 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 yourselves into good hands, and disposed very well of yourselves, in giving them to God? Can you be better than where you are? Can you mend yourselves 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. 'Tis observed, both by Papists and Turks also, (for the latter have their religious Orders as well as the former,) that persons who have once entered themselves into such Orders, (and so dedicated themselves to God,) if they leave these, they never prosper. O Christians, have you dedicated yourselves, in a regular, scriptural way? If you relinquish your dedication, do you think to prosper? Farewell peace, joy, Heaven, farewell all, when you forsake God, and Apostatise 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 rely upon their own strength; we may give, resolve, covenant, but if we be left to ourselves, 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 joined 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, establish, 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 oftener 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 tie the knot as fast as may be; many knots are not so easily loosened: After repeated, reiterated dedications, you'll be ashamed to be false to God.  
There are some special cases and seasons, wherein 'tis good for you to renew your dedication. Do you fall into some great sin? Recover yourselves 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 than you need him most to give to you. When Jacob was in great straits, and knew not what to do, than 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 Father's 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 Apostasy, professors fall off from God, like leaves from the trees in Autumn? Now renew your dedication, that you may bind yourselves 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 yourselves 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 yourselves to the Lord? 'Twas 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 yourselves to sin,) effectually drew you to himself, That in the ages to come he might show 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; 'tis 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 yourself to God, and in lieu of this, God gives his self to you: O Saints, what have you to do, but to lose yourselves in the admiring of God.  
5. Fifthly, Further Personal Dedication in others: You have done it yourselves, do what in you lies, that others may do so too. Do not you rejoice 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, persuade, convince, that they may resolve, we also will give up ourselves 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 God's love to you, than by promoting this blessed self-dedication in others. O lay out yourselves 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 Domestic 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  
Wither 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 itself 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 Heaven's Court of rolls  
They were by winged souls  
Entered 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 yourselves to God? Can you go over all the branches of it, and say, you find them all in yourselves? 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 yourselves, because of the many discouragements, which you meet with, in the power and prevalency of corruption, etc. Can you say this of yourselves? You have entirely, unreservedly, fixedly, hearty devoted and dedicated yourselves to God; if so, you may take the comfort of a saving work in you; when other evidences are blotted and blurred, if this be legible, 'tis 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 yourselves;) (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 myself 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.   

Domestic Dedication. The Second Part.  

CHAP. I. Of Domestic 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 chief (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 busy in re-building your Houses, which for some considerable time have lain 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 entered 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 myself 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 Domestic 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 Domestic Accommodations; but these must pass under a solemn and religious Dedication: Surely, his example calls for every man's 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 'tis God's precepts not Humane precedents, 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 refers) 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 itself 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 battle, 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 concerned in it, as well as they? surely they were: Though 'tis true, the command comes in upon this particular case, yet 'tis 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 writ upon the words): it was wont to be done with Solemnity, Feasting, and singing Praise to God, as the Title of the 30th. Psalm showeth. (So Ainsw. upon the forementioned 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 'tis 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, 'tis 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 'tis only the Dedication of private Houses, that I am concerned to speak to: As to the dedicating of Churches, (the places of public 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, than 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 carried 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 withal, you may eat, drink, trade, buy, sell, transact your Secular Affairs and businesses in them. No man will think me so absurd, as to intent any Temple-Consecration of Houses, when I mention the dedication or consecration of them. 'Tis 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: 'Tis 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. 'Tis 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 sanctify, (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 public Administration of them. Both have their proper use and worth, and neither of them are to be omitted: God forbidden, that the one should jostle out the other. David here dedicates his House to God; but yet withal, 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), 'Tis 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 public; and therefore God loved the gates of Zion more than the dwellings of Jacob: O there are signal and extraordinary Blessings attending Public 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 Music; 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 yourselves 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 publicly and duly administered), 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 aim 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, Domestic 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, Householders, Governors (or call them what you please): where Power and Authority is, there House-Dedication-work lies. 'Tis 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 through the body of Relative duties): I will limit myself 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 Domestic 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 Domestic 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 'tis reduced 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 entering upon a place, or taking possession of it by solemn religious rites or acts; 'tis 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 eyes, 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 showed). 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, thankfully acknowledge 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 'tis 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 ourselves 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, dependence, 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 myself 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 'tis 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 acts 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? 'Twas that which I am upon; 
* Et Mnrorum Civitatis, etc.  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 writ Books, dedicate them to such or such Persons; and what do they aim 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, 'tis 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 Chapels, 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, Knowledge 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 household after him, and they shall keep the way of the Lord, to do justice and judgement, Gen. 18.19. And 'tis 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, 'tis to carry it aright under Domestic, 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 Freegrace; 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 wrapped 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 Domestic 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 myself 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 Domestic Dedication, bewailed.  
ANd is it such a Thing, Use 1 as I have described it? 'tis pity 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 Domestic 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 'tis certain (as I have said more than once), that no man will devote his House to God, till he hath first devoted Himself too 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 'tis 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 Oaks 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 'twas 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 Apostles, Not many Mighty, not many Noble, be applied 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 encouraged? O that it were so! But instead of this, I fear I should find cursing, swearing, taking God's 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, Can 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 myself 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 'tis 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 yourselves, 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 grandeur, 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 honour Christi, ubi Religio ignobilem facit; & mali cogunturesse nobiles, ne viles habeantur. Salvia.  Is God better to you than to others, will you be worse than others to Him? Shall the best Houses, and the worst Hearts, the fairest Estates, and the foulest Lives go together? Have you so many rooms in your large Houses, and not one for God? Is it wisdom, so to carry yourselves 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 farewell to those pleasures in which now you are swallowed up? Are former Judgements 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, 'tis weakness to write to them, who are never like to read what I writ.  
Come we to Persons, who move in a lower Orb; 'tis to be hoped, that they dedicate their Houses to God. I wish they did so; but upon a very easy search, you'll find the contrary. There's the poor Countryman, 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 employments, but there's no calling upon God: He feeds his sheep, fothers his , 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 traffic 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  thrive abroad, but he minds not how grace thrives at home, in himself and others: He pays his Tithes 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 forbidden, it should be thus with all), but indeed I fear it is so with the most; 'tis 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 ache, to consider how 'tis with th' generality in this respect.  
But 'tis 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 Countryman 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 not praying? many Masters of Families, who can take up with a Sunday-Church-Religion, (I speak not agianst the thing in itself, 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, than they are too busy; some will pray in the morning not at night, than 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 Breakfast 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 dedicated their Houses to God; and I fear that hath been one ground of the Lord's late Controversy 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. IU. The Duty pressed more generally.  
WE 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 'tis 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 Universal 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 waist and desolate; 
Amos 4.11.  you were as brands snatched out of the common burn: 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 ye 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 'tis 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 ruins; but there seems to be at present some hope of its revival and resurrection; it gins to discover a little breathing, I trust in God, it will come to itself again. I have sometimes fancied to myself, when I have seen the few new Buildings, that are scattered up and down in the Ruins, 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 completed; as 'tis 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 ourselves to expect a good and considerable progress in the rebuilding of our desolate places; and if so, than many of you will be Housed 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 yourself 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 Household 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 yourselves, 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'll 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; (than you shall be as the Temple of the living God, and God shall dwell in you, and walk in you), (as 'tis 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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. 'Tis a severe threatening, 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 'tis further threatened), 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; than 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 thread 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 volis 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 waste at noonday? (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 lived 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 lived 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 consumed! 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 ourselves; 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 judgement 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 aught 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 Sovereignty, and to his secret Reserves, (which are best known to Himself), (and how much there was of these as to the deal of God with many Families in this City, in the late judgement, 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 writ. 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.  
*  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'er long you hope to dwell in them; Oh when ever it shall be so, dedicate them to God, than you'll live and act like true Christians. 'Tis better to be without an House than without an Heart, to dedicate it to God. 'Tis 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 acknowledge what we want, in the other, what we have; In the one we testify our own emptiness, in the other God's goodness; In the one we take from God, in the other we give to God. But 'tis 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 enterings upon New Houses we have several civil rites and customs; there are 
* Many open House-Dedication by these Feast. 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.  Feast, 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. 'Tis 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 City's sins); and withal make Conscience of the main. As soon as you are settled 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 testify your dependence 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 Neighbour's 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 House's 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 justify 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 ancient 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. 'Tis 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 yourselves, to bless God; Ah, and to call in others too, to bless God for you and with you; This was David's practice, (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 Lives were not touched. Indeed this was admirable, that in so fierce, so terrible a fire the Lifes of more were not destroyed: It might have been with us as with Sodom, our persons as well as our Houses and Estates might have been consumed; but the merciful God ordered it otherwise. Lot owned it as a singular mercy, (though he lost much) that his Life was spared, (when Sodom was burnt), Gen. 19.19. 'Twas mercy that when we were in flames, we were not in blood too; that 'twas not kill and murdering, as well as burning; Blessed be God, 
Psal. 76.10.  who restrained the remainder of wrath. 'Twas mercy, that he provided other Habitations for you, in your great straits; 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 enjoyed 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 Supreme 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 acknowledgement of these signal blessings. And when you are upon this duty, I would commend three things to you. 1. Seriously inquire 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 shouldst 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 falsify them; Sincerity in vowing, lies in fidelity in performing: When the Emperor Sigismond, (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 vowed and promised 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, than 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. 'Twas Pliny's wish, utinam tales esse sani perseveraremus, 
Epist. 26.1.7.  quales nos futuros profitemur infirmi; And 'tis mine; O that we were the same under mercies, that we are under judgements! 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 acknowledge his goodness in your New Habitations, do not forget his severity, in what befell your Old Habitations. As Judgements must not jostle out the remembrance of Mercies, so Mercies must not jostle out the remembrance of Judgements. Israel's forgetfulness of the works of God, is often charged upon them, Psal. 106.13. They soon forgot 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 wondered 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 Judgements very hardly to be paralleled, 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. 'Tis 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 controls, 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 turned 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 days! 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 Ruins and Rubbish but a little out of our eye, I fear all that God hath done, would in a little time be remembered no more. A Pyramid will not be enough to perpetuate the memorial of this, if we be left to ourselves. 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 rejoicings for present mercies, O remember what is past. How that should be remembered, 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 Thanksdoing; 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 dependencies 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 relied, for the keeping of their Houses; (These were the Lares, Penates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Domestic Gods), (of whom the Philologers writ 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, 'tis but the breaking of a beam, and you are gone; when you walk in the Streets, 'tis 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 'tis not more. We live environed 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 Ingle hover 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 died. And thus it happens in a thousand cases. What need have we therefore, to live in a constant dependence 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, signify 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; 'Tis 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 passed) 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. Upon 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. 'Tis an excellent Psalm for the support of Faith, as to Personal and House-preservation. Now upon such encouragements as these, be persuaded, to commit yourselves, 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. Show 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 Housekeepers, but in truth God is the Housekeeper, (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! 'tis 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). 'Tis 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 'tis 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 Cranmers 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 urged upon you, from several Considerations; Some might be taken, from that intrinsic excellency, that is in Religion: O look upon it as it is in it self, 'tis a glorious and excellent thing. 'Tis 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. 'Tis the sum of all; All Graces, Duties, are summed up in this one word, RELIGION. 'Tis 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. 'Tis the great prop and pillar, which sustains Houses and Families; take away this, the House falls, (as that did, when Samson had pulled 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 knowledge shall the Chambers be filled with all precious and pleasant riches. Surely, the Wise man doth not so much intent 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! 'Tis the very Nerves and Sinews, the bond and ligament, the Cement of all Societies; Kingdoms, Cities, Families, are all jointed, fastened, supported by this: 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (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 Footstool, 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 yourselves, and set up Religion in your Houses, Psal. 112.2. His seed shall be mighty upon the Earth; the Generation of the Upright 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 Threescore and two, who descended from him. 2dly, These were all employed in the House of God. 3dly, They were enabled to discharge their employment. 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: 'Tis more express, 2 Sam. 6.11. The Lord blessed Obed-Edom, and all his Household. 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 yourselves, and they shall run down also upon all that belong to you. All in a Family far 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 increasing 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 Child'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 hedge 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; Tithes 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 mwn 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; Woe 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 entering 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 yourselves, 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 Patriarches, 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. Woe 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 'tis an Hell upon earth to live with such. Be persuaded 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 'tis a poor thing to be derided of men, if you may be approved of by God. Let all this (like oil 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 chief 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, 
 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 departed 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 Members▪ 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 writ 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 satisfied, 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 worse the Servant is, the fit 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 eyed, 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 balance, is this, Doth he or she fear the Lord?— This is that which must preponderate, and which must chief be in your eye. Beauty and Portion, and Honour, are poor things to go by; 'tis 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 cipher, 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 yourselves, who have no union with Christ? will you lay those in your bosom, 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 embitter all! To have a religious David, and a scoffing Michal; a blessing Job, and a cursing Wife; a good Samson and a treacherous Dalilah, this must needs be very sad. 'Tis 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 ourselves 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 rendered 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 prejudiced by the bad, than the bad advantaged by the good. O you that are yet to dispose of yourselves 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 Philistines? 'Tis 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 satisfy yourselves in, how do they stand inclined? Are they pliable and tractable, as to what is good? Have they been piously educated? Do not vicious 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 committed 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 yourselves 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 inclined, and religiously educated. 'Tis 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 'tis good to go as far as you may, to pitch upon the most probable means for your security; and than 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 endeavour 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, 'tis 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'll be faithful to you; and they'll bring a blessing with them, to the place, where they come; God blesses the Master for such Servant's 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 judgements; 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 forbidden! O, the hurt that one bad Servant doth in a Family! he may infect all the rest; as one scabbed 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 employment, to be set over the land of Egypt; 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 duly 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 Governor; 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 Household, 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'll go to his own Family, and bless them, and spiritually rejoice with them, in Prayer and Praise, in the sense of this great mercy. O that every day, your Households 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 intent not to meddle with the other kinds of Prayer, but only to limit myself 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, than 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. 'Tis 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 'tis 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 accompanied 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 prayed with her Maidens, Esth. 4.16. Job that offered Sacrifice continually for his Children, (as 'tis Job 1.5); doubtless, he did not omit the offering of Sacrifices with his Children. What was David's blessing of his Household? (mentioned but now), but his praying and praising, with his family. 'Tis said of Cornelius, He feared God with all his House; and he prayed to God always, Act. 10.2. (The connexion seems chief 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), than 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 prayed not in their Houses, from week to week, from year to year; but no sooner did God seize upon them in a saving manner, but immediately they set up Prayer in their Houses. Universal experience offers itself for the proof of this. Well then, let this quicken you to this practice; 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 erroneous 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 public 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, 'tis private, and yet (in part) 'tis public; 'tis public, and yet (in part) 'tis private; this is excellent too: In respect of its general Nature, 'tis excellent, (for 'tis Prayer, and all Prayer hath excellency stamped upon it); in respect of its usefulness, benefits, precious effects, 'tis excellent; it procures mercies, keeps off judgements, sanctifies all enjoyments, preserves an holy awe of God in the Soul, puts a savour and relish upon all comforts, furthers Grace here, Glory hereafter; All this is done by Family-prayer, (duly 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 cohabit with you? Fire is good, you'll have it; Food is good, you'll have it; Air is good, you'll 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 reform, Family-mercies to be acknowledged, Family-wants to be supplied, Family-undertaking 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 worse 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 ruin 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 own to them who are under you; they own subjection obedience and service to you, you own 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 'tis 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 yourselves, 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 judgements, 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, judgement 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, 'tis 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 duly 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 judgements, there should be so many Prayerless Houses. O 'tis 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 lived in the omission of Prayer with you, but now (the Grace of God enabling me) I am resolved 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 lived to see and feel such terrible judgements (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. 'Tis your own advantage that I aim at; 'tis 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 not: that which I urge upon you, is as clear 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 practice 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 lose and carnal persons are hardened upon thy omission? what will men say? What need we to trouble ourselves 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 fervour 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 Heaven's way? canst thou do any thing more to gratify 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 styles 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, than 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; oftener 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. 'Tis 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 open 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 Changed 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 erterprises, to be blessed in your undertake 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): 'Tis the custom 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 Gardener 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 yourselves 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 ourselves 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 'tis 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 public prayer, requires Family-prayer also; and the whole will of God must be observed. O how soon are men cloyed 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 Lord's 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 public 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 'tis with the Non-praying House, so 'tis 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 passed over the Families where Prayer was, (as once the destroying Angel did, over the Houses of the Israelites, when the Egyptians were smitten), 
Exod. 12 27.  than we should have been convinced, that 'tis good for men to be conscientious herein; but now we are of another opinion. Ans. O take heed, take heed, of drawing such inferences from the late tremendous judgement: 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 proceed; 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 judgements 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 fathom, in time we shall. And therefore let none from the late judgement, (which was impartially and promiscuously executed) be hardened against an holy course, or religious duties; for this is no new thing, 'tis but that which hath been in all Ages. God will have none to take up religion (mainly or chief) upon Temporal advantages; he will let the world see he hath better recompenses, 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 judgements are often very mysterious; they are nunquam injusta, but interdum occulta, (as Aug. speaks): Psal. 36.6. Thy judgements 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 Judgements 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 judgement, argue against a clear and known duty? (such as Family-prayer, and an holy life, is); what ever God's designs were, or his reserves, that I cannot yet fathom; but surely this he never aimed 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 judgements 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 'tis in Mercies; Saints and Sinners have the same Mercies, yet there is a great difference; for what the one have, 'tis in Love, what the other have, is in Anger; So 'tis in judgements: what befalls the Wicked befalls the Godly, but yet there's a great disparity; 'tis judgement, and in judgement to the one; 'tis judgement, but 'tis judgement in mercy to the other; 'tis Poison to the one, 'tis but Physic to the other: 'tis a Knife to kill, to the one, 'tis but a Knife to cut, and so to cure, to the other: 'tis Punishment to the one, 'tis but Chastisement to the other; there's the wrath of a Judge to the one, 'tis but the anger of a Father to the other. Praying Houses ('tis 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 desired 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, sanctify, 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 judgement, yet it keeps off the sting of judgement; 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 wholesome 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 judgement; Were there no sins with them, even with them? (as 'tis 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 judgements, 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, entitled 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 Judgement, 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 mere 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 waste. O will this excuse you at the great day, Lord, we would have prayed 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 grudge 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 cumbered 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? 'Tis not an hindrance, but an help to you, to begin the day with Prayer. 
Melch. Adam. in Vitâ Luth.  Luther used to say, Benè orasse est bene studuisse; To have prayed well, it is to have studied well: And therefore 'tis 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 Friars 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. 'Tis true in my case, (though 'tis 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 risen 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). 'Tis but rising-early (as Job did), and you'll 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 Matins very early, and wilt thou sleep? and sleep away thy praying time? O do not so. I'll 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 lived 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 'tis with thyself, and with thy relations? and canst thou not tell God humbly and reverently, how the case stands, as to thyself and thine? Surely if this be so, 'tis 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. 'Tis better to use Crutches than to stand still always; but use legs and have them, (so we use to say): Do but set yourselves to the duty, and the Spirit of God, 
Ezek. 12.10.  (that blessed Spirit of Grace and Supplication) will help you in it; 'Tis his great office to help poor Creatures in their infirmities, as to prayer, Rom. 8.26. Never did any hearty 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 Rhetoric, but in the inward pant of the heart after God: 'Tis not the elegant, but the fervent prayer that prevails: 
Jam. 5.16.  The key opens the lock, though it be made of plain metal: 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'll 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 assistance, and I'll 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; 'Tis 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: 'Tis 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 'tis pity to part them.  
I would here speak something, to stir you up to read the Scriptures by yourselves; 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 yourselves 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Harken (says chrysostom), 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? 'Twas 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 'tis 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 seldom, 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 soulsaving Writings. I entreat 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 eyesalve; (they are a glass that mends and cures the eye, which no other glass doth). Are ye assaulted with Enemies? there's an Armoury, 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; 'tis a commendation only proper to them; All the Books that ever were penned, 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, (indicted 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 Privileges, 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 Sextiply, etc. liber est supra hominem, dimit●ie ●e plenum ingentis fid●●iae, etc.  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 & caping 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) Ibi bellator reperit unde virtute animi roboretur; Ind Princeps accipit, etc. 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 Austin, 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 locked 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 venomous opinions, and most impious practices, in the whole Body of Popery. Sixtus Senensis tells us, To suffer Laymen to read the Scriptures, is nothing but to throw Pearls before dogs or swine. 'Tis 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 Practice. May you then read the Scriptures, and will you not? 
Num Deus, & mentis & vocis & Linguae Artifex, disertè loqui non potest? Imo verò summa Providentia career 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 Scripture 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 easy to be understood, and exposed to the capacity of every servant and ploughman, and him that is most unwise. Therefore God penned the Scriptures by the hands of Publicans, Fishermen, Tent-makers, etc. that none of the simple might have any excuse to keep them from reading, that so they might be easy to be understood of all men, the Artificer, the Housholder, etc. Ambros. Ep. 44. Mare est Scriptura divina, habens in se; &c.— Cyril. Nihil in Scriptures 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'll 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 used 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 prayed and sang praises to God. Besides Examples under the New Testament, the Command is very express; (and indeed 'tis as express for singing, as 'tis for praying, or hearing, or any other duty). Eph. 5.19. Speaking to yourselves 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 'tis 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 Psalms, 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 practice upon; upon which the singing of Psalms becomes not only a thing lawful, but also matter of duty: And what the 
* Affirmaba●● have fuisse summam vel culpae suae vel erroris, quod essent soliti stato die ante lucem convenire, carmenque Christo, quafis Deo, dicere secum invicem. Pliny, in that most remarkable Epist. Lib. 10. Epist. Ep. 97. Tertul. speaks of Hymni antelucani. Apol. c. 2. etc. 39  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.  practice 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 alleged; 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 denied; for, 'tis 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 'tis now to be used in public Worship, (as a part of it) cannot be denied neither: David in Psal. 95. reckoning up the parts of public Worship, he instances in Prayer, v. 6. in Hearing, v. 7. in Singing, v. 1. etc. That it ought to be used in Family-Worship also, cannot be denied neither. Surely, they that grant the duty must grant also, that 'tis very necessary, proper, useful, in private as well as in public; 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 'tis practised? How many Houses may a man pass by upon a Lord's day, before he come to one, where he hears this Heavenly Music. You that are Masters of Families, be persuaded 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 rejoicing. 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 yourselves in Psalms and Hymns, etc. 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'll be singing and venting their mirth in their carnal and sinful way; so they that are full of God, they'll be singing too, but 'tis Psalms and spiritual Songs; 'tis not chanting to the viol, (Amos 3.5.) 'tis not Songs that God will turn into lamentation, (as he threatens, Amos 8.10.) but 'tis 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 memorial 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, etc. 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 thankful resentment of them? I press you upon nothing, but what hath been the custom 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 entreat you; it may possibly expose you to some derision and scorn from your carnal Neighbours: but who will value the scoffs of michal's, 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 managed that you may please God, profit yourselves, and edify one another; David's Psalms must be sung with David's Spirit, (as 'tis 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, employed 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, etc. (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.) 'Tis the Heart that God minds; the suavity, tune ableness, modulation of the voice is nothing to him; 'tis 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; Come in conspectu Dei cantas Psalmos, hoc tract a in ment, 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. Understand 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, etc. 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 fleet. etc. 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 stir 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 Psalms. I hope none will be offended, because I have stayed so long upon so common a subject; and gone over that which Hundreds wrote of before: 'Tis true, the subject is common, but withal 'tis of such importance, that we cannot speak too much of it: And as common as 'tis, I think 'tis very rare, (I mean in men's practices): Let the thing be done, you shall hear no more of it from me; but if not, I hope some other person will reassume 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 looked 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, 'tis 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 forbidden, 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 Controversy 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. * Baxter's, 
Plain Scripture Proof of Infants Church-membership and Baptism.  I should think was enough to give every man satisfaction), and therefore, if you be dissatisfied, 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 privileges of Believers under the Gospel are rather heightened, and amplified, than any way curtailed 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 satisfied 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, than they would have their Children circumcised: 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 itself, 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 baptised; 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 yourselves, 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 applies 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 enroled, 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, etc. 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 'tis 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, maxim 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 itself shall not suffer as to its eternal state upon your omission). This (lying in my way) I durst not bawk it, though 'tis not convenient, to make any long stay upon it.  
That which I have most in my eye, is Religion's 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 quickened 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 & honest 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 nearer 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 clothe those that belong to you, to learn them something of civility, and good manners, ('tis well, if you go so far), to provide estates and portions for them, to breed them up to some calling, (and therein, eyeing more a subsistence for your Children, than the Glory of God); this is all that too many of you trouble yourselves 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 Alehouses and Taverns! O the early drunkards that London is full of! O the lying, gaming, drinking, scoffing at what is good, etc. 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, chief 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 departed from it. The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Root from which the Word in my Text, (rendered 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, etc. You must not only take care that your Children be able to 
* Non tantum curare deben● Parents, 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 Precedents, 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 entrusted with the Souls of these, the care of their Souls lies upon you; and therefore you must be accountable for them; (for wherever 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? 'Tis 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 carelessness 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 Parent's sake; so Parents in the life to come, shall be punished for the children's sake: O what an awakening consideration is this! 'Tis the affliction of many, that they have no Children, they have none of these arrows in their quiver; 
Psal. 127.4, 5.  'twill 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 employ 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 imagine how much good you do, when you do this: First, you do good to yourselves; for by this, you discharge your duty, and acquit yourselves from the guilt of souls; and however things go, liberâ tis animam, you have freed yourselves 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, 'tis not upon your default or neglect: 'Tis 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 practice, 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. 'Tis 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, 'Tis the E" 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 'tis 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 'tis sanctified)! The earth often proves according to the seed that is first cast into it; The vessel retains the tincture of that with which 'tis first seasoned. 
Plutarch. in loco prius eitat.  Lycurgus set it forth by an allusion of two dogs; the one of which was bred up to the Trencher, the other to Hunting, which made a very great difference in them, (as he exemplifyed it before the Lacedæmonians, 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 'tis 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 departed 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 publicly preached, would not be the ordinary means of Regeneration in the Church, but only without the Church among Infidels, etc. 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 public 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 lose sheets, and Kingdoms like the book bound up; the one but like Letters that are single, and apart, the other like Letters joined together. Now if the sheets be not good, or the Letters not good, the book or writing cannot be good neither. The Lacedæmonians made a Law, 
Charron of VVisd. lib. 3. c. 14.  that when Children did amiss, their Parents should be punished; because they judged their neglect of Education was the cause of this, which tended so much to the detriment and prejudice of the Commonwealth. 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 'tis 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 'tis the duty of Parents to perpetuate and convey Religion from age to age; and how shall this be done, but by Religious Education. 'Tis said of Abel, 
Haec est vera Cabbala, i. e. Traditio per manus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quando Patres filiis tradunt admonitiones, etc. sed hujusmodi quae aedificent, etc. 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 yourselves 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, etc. 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 manured in time. The Tree that is not kept strait 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,  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. etc. And the Lord said, Shall I hid 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 household after him, and they shall keep the way of the Lord, to do justice and judgement; 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 hid Secrets from him because he would not hid 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 knowledge, 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 , but not of his Foot: or (as an 
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 , 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 lie as the Devils fallow? Shall nothing but weeds and briers 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. etc. 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 judgement 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 yourselves? (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 'tis in Cyprian.) Parents 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: 
Aetes' Parentum pejoravis. etc. Horat.  
* Ista diligentius, etc. 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! 'Twas promised, Isa. 58.12. They that shall be of thee, shall build the old waist places. O the sad wastes 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 wastes 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 dressed, tilled, manured, yet after all this, nothing but weeds and briers, and thorns do grow upon it): I wish we had not too many Instances of this; (some of which sometimes come very near unto ourselves); Be it so, (though 'tis a thing much to be lamented), yet 'tis 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 chief from our Education.  
Some till their ground, but let weeds choke their Sun.  
Some mark a Partridge, never their child's 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? 'Tis 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 myself to those only, which have a more direct and immediate reference to Religion. And whereas 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 'tis said of him, Gen. 14.14. When he heard his Brother was taken captive, he armed his trained Servants, born in his own House, etc. We read it, (his trained servants), in the Hebrew 'tis, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), initiatos suos his initiated, or dedicated one's; or, (as 'tis noted in the margin; and as 
* Armavit pueros suos, nempe à se imbutos & institutos. Pagn. in Verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Pagnine opens the word) his instructed one's: All in Abraham's 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: 'em 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 David's practice; 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 Prophecy that his mother taught him. And (saith David), Psal. 34.11. Come ye children, harken 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 'tis 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, etc. 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 knowledge 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 'tis said of Lewis the Ninth, King of France; he was found instructing his poor Scullion; and being asked 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, etc. 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 grandmother, 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 Observe.  So for the works of God. Psal. 78.4. etc. We will not hid them from their children, showing 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 thyself, lest thou forget the things which thine eyes have seen, etc. 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, etc. 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, etc. 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 destroyed us not: Why do we eat unleavened bread? the Father answered, Because we were forced to hasten out of Egypt: Why do we eat sour 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 entreat 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, man's fall and recovery, the Covenant of Grace, the conditions thereof, Faith and Repentance, etc. 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 versed 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 'tis so long before the Children of Christians come to any considerable knowledge 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.  'tis 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 Practice are succinctly handled, and brought down to the weakest capacity: There's no such compendious way for the attaining of Heavenly knowledge as this is. Whence is it, that persons are so ignorant when they are men? but from this, they were not well Catechised 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 children's 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 knowledge increase 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 'tis duly applied! 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 Counsellor to do wickedly. Have we not some such amongst us? Surely, this is the very height 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. tailor's Rule, etc. 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 judgement, 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 oiling 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.  etc. In the Hebrew, 'tis, Thou shalt whet them diligently, etc. 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 loath 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 employed and improved, to back and second Instruction and Exhortation. 'Tis not more commonly than truly said, (by those who writ 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, etc. 1 King. 2.1. Prov. 4.4. Keep my Commandments and live: 'Twas 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 Parents & 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, etc. Observe it, Abraham would not only persuade and exhort, but he would command his children's and his Household 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 sanctify the Sabbath; This is expressly laid upon you in the fourth Commandment; Exod. 20.10. You are to answer for children's 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 employed to bring them to the means of Grace, to the Ordinances. You attend upon them yourselves, 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 yourselves; but 'twas 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 selus? Odonot go alone to the means, but take your Families, your Relations, along with you. 'Tis 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 Physic: 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 yourselves, 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 exercised 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 jealousy 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, etc. If such account was but oftener 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 'tis 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 managed 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 yourselves: 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, chasteneth 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. Withhold 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 overloving makes them indeed not to love at all, (as Plutarch hath expressed 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 Physic 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 physic must be applied.  
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 than you bring both yourselves, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 10.  Heathen told his servant, He would have beaten him, but that he was in anger: 'Tis bad to correct one fault with the commission of another: O 'tis 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: 'Tis Plutarch's similitude, 
Plut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: etc. 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 overgrown 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 Master's 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 satisfy 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 judge 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, 'tis 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, etc. 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 'tis a cursed spirit! I would not have these men's 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 breathe of the Holy Spirit? O 'tis 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 puting 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. 'Tis 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 Master's unfaithfulness, and invigilancy in this! 'Tis 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 replied, 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 'tis Prov. 22.25.) Let your Education be never so good at home, if you let yours converse with idle, vain, dissolute, debauched persons abroad, all your care and pains will be lost. The meat that is flyblown, 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 Nobleman's and Gentleman's Houses, haunted with these vermin, 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, confined only to the Country, and to great men's 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, lest 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: 'Tis 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 prejudiced 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 endangered, by your (though but little) Nonresidency? 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 merely the pleasure and delight, which a Countryhouse affords) there to divide the Family, and always to be absent from some part of it, I think cannot well be justified; 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 Mistress 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 absence, and the want of the Parents and Master's eye, Children and Servants are much endangered.  
I added further in the Direction, Keep a steady hand over those who are committed to you: I am not for rigours and austerities, or any such things; but I am for a prudent, strict Education: Remissness in Government is of very bad consequence to Youth; A steady rain secures the rider; a steady Education secures the child. Here also respect must be had to the different Tempers of Children and Servants: Where the Horse is tender-mouthed, a loser rain is sufficient, but where he is resty▪ and not so easily checked, 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 stopped, 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 yourselves 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 'tis below you to bring up your Children to common and ordinary Trades, than there are other employments which will better suit with your rank, for which they may be fitted: If the Ministry, if the Law, and Physic, (in the ordinary Practice of them), be not high enough for you; yet surely Learning is, and Magistracy is, and some Public 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 leg, be very ready at a Compliment, 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'll 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 yourselves 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 employed for public 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 mere cyphers and drones in the Commonwealth.  
But 'tis 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, unemployed life? what a mischievous thing is idleness! 'tis an inlet to all sin, it opens a gap to all Temptations: 'Tis dangerous to yourselves, and is it not so to your Children also? The garment that is not used, is filled with moths, which eat it up; The standing water gathers filth and mud; The sitting bird is easily shot; What a noisome thing would the Sea be, was it not preserved sweet and clean by continual motion? How many bodies are ruined for want of exercise! These are usual Similes 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 possessed by the Devil, he being asked the reason, why he had so possessed 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 exposed 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 'twas 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 used 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 tiler of the ground, Gen. 4.2. Jacob bred up his Sons under a painful employment, See Gen. 37.12. Laban would not have Rachel herself to be idle, but she must look to her Father's sheep, Gen. 29.9. etc. David himself was thus employed, 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 persuaded 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 'tis 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: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. vid. Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 signify but little without a good Conversation: Holy Practices must back and set on holy Counsels; Examples are very prevalent, and teach best: Virtue 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, etc. 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 'tis 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 'tis 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 learned 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 myself 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 yourselves; 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 yourselves, 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 'tis written wholly upon the Argument which I am upon): O 'twill be matter of rejoicing 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 learned 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, etc. 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 'tis well; but do you set them a good Example? Do you not unteach in your Lives, 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 yourselves; 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 yourselves, 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, etc. 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 'tis here, as to Parents and Masters of Families. You pray in your Families, 'tis well, but do you set a good example after Prayer? 'Tis 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? 'tis this, that they may be God's Children, as well as yours; that as they are near to you, they may be near to God; that God's 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 yourselves 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! Aretina 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 conveyed 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; 'tis 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; ('tis set forth by Light, Leaven, Oil, 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 Enemy's 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, 'tis 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 denied the Faith, etc. 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 yourself, they are yourself, (The Children are but the Father in fractions, or, the Father multiplied): 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? 'Tis 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Polit. l. 1. c. 1  Natural to all Creatures to desire other things to be like to them; you are gracious yourselves, 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 entertained; 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 yourselves; 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 solicitous about other things; alas, they are all of them mere 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, 'tis 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. Baxter's Saint' everl. Rest, part. 3. p. 350. etc.  better do it than they; you better know your children's Temper, you can speak more particularly to them, you have a greater share in their love, they have a further dependence 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 'tis to be managed. O that what I have written, may not be in vain, to those Parents and Masters of Families to whom 'tis 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; 'Tis 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, etc. Pers. Sat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 3.  is soft, 'tis 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, bent it, which way you will; but when 'tis of some years' growth, 'tis stubborn and inflexible: so 'tis 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 disengaged they are from vicious and sinful Principles, and so you may do your work with more facility; (as 'tis easier writing upon white Paper, than 'tis upon that which is blotted and blurred, and written upon already; for all this must be scraped out and expunged, 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 candour, etc. 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 'tis seasoned at the first: you cannot easily fetch out that colour with which the wool is died 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 Naturalise 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 pulled up. 4. 'Tis easier to prevent than to remove what is evil; (as with respect to Bodily diseases, Prophylacticks are more easy 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, sanctified from the womb, (as John Baptist was); knowing the Scriptures betimes, (as Timothy did); 'Tis 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 children's Baldpate? 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 Gardener 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 hearkened 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 ruined. 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 'tis God that must give the blessing; The best Education is fruitless and successless, if it be not accompanied with this: The Gardener 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 public, you may do much in private, but after all, 'tis God that gives the increase and blessing. 
1 Cor. 3.7.  You are upon greater disadvantages than the Gardener; 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 sanctify instruction; I exhort, Lord do thou set Exhortation home upon the heart; Lord, I correct, let Correction fetch out pride, etc. Let me ask you, Do you thus pray over your Education? Do you pray over and for your Children? (as Abraham, Job, and others used 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 form 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? 'tis not the things of the world, that I so much design or desire for him, but 'tis 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, Complete 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 itself 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 University? 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 Schoolmaster 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 Patriarches, 
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 myself 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 'tis 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, bar it out, give it no admittance; let not sin dwell where you dwell; 'tis 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, etc. Yea, the Almighty shall be thy defence, etc. 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 yourselves, and such judgement to your Neighbours, shall sin yet abide with you? God forbidden! 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 God's do, (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 emptied 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 fuel 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'll 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, etc. 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, judgement is ready to come in at another; Sin no more, lest a worse 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, 
〈…〉  'tis that Leprosy 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 yourselves 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 God's judicial hand; they are under that flying Roll, which Zachary speaks of, Zach. 5.2. etc. 
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 yourselves, and your Houses too, pure from Sin! And whereas there are some particular and special sins, which you may be very liable to (through Satan's temptations and the corruptions of your own hearts) when you enter upon your New Houses, as Pride, Security, not eyeing 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, etc. Lest when thou hast eaten and art full, [and hast built goodly Houses, and dwelled therein], etc. Then thine heart be lifted up, and thou forget the Lord thy God.  
And as you must not sin yourselves, 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 judgements did God inflict upon him for this! He did reprove his Sons, (as you may see, 1 Sam. 2.22, 23, etc.) but he did not do it with that sharpness, which the heinousness 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 threatened, he would do that, at which the ears 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 men's 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: 'Tis the latter of these, that I meddle with; You that are Parents and Masters take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heed how you involve yourselves in the guilt of your children's 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, 'tis a tacit command; (According to that known saying, Qui non vetat, jubet; and according to that maxim in the Civil Law, 
See Tayl. Dust: 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 entreat 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 children's 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 poison, or to run into the fire, and he restrain him not? Are unquenchable flames nothing to you? Do you love yourselves, 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, steady, fixed, Universal 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 Lord's House shall be like the bowls before the Altar. Yea every pot in Jerusalem, and in Judah, shall be Holiness unto the Lord of Hosts, etc. 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 lived by yourselves, 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 blessed, 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, Dogs 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 Domestic 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 Domestic mercies. I told you, that House here, is not to be limited to the bare walls, to the external structure, but 'tis to be considered, as it includes, those several blessings, mercies, comforts, accommodations, that are enjoyed there; Now all these must be dedicated to God.  
I need not tell yond, that a fixed Habitation, to have an House to dwell in, is a great mercy: 'Tis 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: 'Tis that mercy which the Apostles and Primitive Saints had not; for they wandered about in sheep skins, and goat skins, being destitute, etc. Heb. 11.38. Even unto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, 1 Cor. 4.11. Blessed be God, it is not thus with you; yond 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 straits graciously provided for you). And further, your Houses are full of Mercy; God fills them with good things, (as 'tis Job 22.18). they are richly furnished with all kinds of Mercies, Personal and Relative, Spiritual and Temporal, etc. There's good food to nourish you, good apparel to  you, good beds to ease yond, 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 showed 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 worldly possessions). Shall not all now be dedicated to God? Shall not Domestic 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; 'tis the property of gracious persons to do this; (as the bird hath no sooner sipped 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 Nabuchadnezzar! 2 Sam. 7.18, 19 Who am I, O Lord God? and what is my House that thou hast brought me hitherto? etc. Show yourselves 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 mere 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 oil, 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 acknowledge God's right to the whole crop, and that it was of his bounty, that they had all the rest: And 'tis observable, when this people had made this acknowledgement, than 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 acknowledge 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? 'Tis 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 exhaled from the earth, and they fall upon it again; let that which bears Analogy 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 bore 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 'tis prophesied, Isaiah 23.18. And her merchandise, and her hire shall be Holiness to the Lord; it shall not be treasured nor laid up; for her Merchandise 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; 'tis but that which he expects, (for upon mercy he looks for Duty); 'tis but that which you stand engaged to, for every Comfort is a Talon which you are entrusted with, in order to service; and 'tis the best thankfulness; (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'll 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 testify 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 Domestic 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'll be thankful; if he sees it good to remove them from you, you'll 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 yourselves much comfort, (I hearty 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 Domestic 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 (through God's gracious assistance) gone through what I propounded to open and apply, viz. Holy Dedication, both Personal and Domestic: The nature of both hath been explained, and the Practice 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 pressed 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 far 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 unconcerned.  
Dear beloved Citizens, I renew my Advice to yond, 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. etc. Turn again unto the Lord God, etc. 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 stiffnecked as your Fathers were, but yield yourselves unto the Lord, etc. 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 judgements; 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 yourselves to the Lord, dedicate yourselves to him; that's the way, to turn away the fierceness of God's wrath. Providential dispensations that are past, (some in the way of mercy, others in the way of judgement), 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 proceed, but by the yielding of ourselves 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, through 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 ourselves 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 entreat 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 God's 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 Domestic 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 Ancients 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. Under 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 'tis good for persons, again solemnly and explicitly 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, 'tis to purify the House; Surely after great pollutions by sin, the House should be washed and purified again. Many Interpreters bring in the Dedication of the Text, upon this; Absalon had greatly defiled David's House, upon his return therefore he purified 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 purified; 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 Psalms 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, etc. in loc.  Calvin thinks this was rather his Restauration to his Kingdom, and his victory over Absalon. 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 than 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 Atheistical, irreligious persons, or practices 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.   

ERRATA corrigenda.  

First Part.  
PAge 19 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42 lin. 4. enables for enable. p. 54. maglignity for malignity. p. 99 Treasure for Treasury. p. 126. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 143. lin. 3. read and so there passes a mutual obligation upon both. p. 189. upon. which all is built.? deal?   

Second Part.  
Pag: 18. in the margin, Et murorum Civitatis V deal. p. 31. lin. 22. within for with this City. p. 34. l. 25. an encouragement, deal an. p. 49. Gualt. in Marc 12. read Gualtper. p. 69. l. 7. for u make an etc. p. 80. in the Citation out of the Whole Duty of Man, at the words, was so careful, make an etc. p. 103. l. 17. to consider these few things, deal to consider. p. 112. l. 10. for would not, make should not, or could not. p. 122. faco for fuco. p. 133. ut meam amplius, for me amplius. p. 141. soluciti for soliciti. p. 167. Die Scripturarum etc. for the etc. p. 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 191. l. 2. Inconvenien- for Inconveniencies, Suburbanna for Suburbana. absence for absence. p. 200. l. 4. more most prone, deal more. p. 211. lutun for lutum. p. 213. Purvulae for Parvulae.