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

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

THirdly, I come to fall upon that, [Ʋse 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, per∣swade, urge men, entirely, heartily, sincerely to devote and dedicate them∣selves to God: this I would press upon all, be they high or low, rich or poor noble or ignoble, learned or un∣learned, young or old; for God re∣quires it of all, and none are exemp∣ted from this self-dedication. Shall I not prevail with some amongst these many, to come in to God, and to give up themselves to him? Shall the net be cast in the midst of so many, and shall none be caught? ••s the duty (which I am to press) in it self, so reasonable,

so unquestionable, so attractive, and yet shall I not succeed in the pressing of it? May I gain but one soul to God, in the discharge of this duty, that one soul would be a sufficient recompence for my pains in this discourse; but surely I shall gain more; I would promise to my self, that many will be wrought upon, did I not remember, that the old Adam was too hard for young Me∣lancthon. The old Adam, and the old Serpent are great opposers of self-dedi∣cation;* 1.1 Satan sets himself with all his might to hinder it, if he might have his will, not a soul should come up to it;* 1.2 he is the God of this world, and therefore would have all dedicati∣ons made unto himself; he knows, the sinners dedication to God, is his de∣throning; 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, de∣vote 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 Da∣vid, Who is David, &c.* 1.3 Shall I take my bread and my water, and my flesh that I have killed for my Shearers, and give it unto men, whom I know not, whence they be? Thus depraved reason argues against God; who is the Lord? What? (saith the poor unconverted sinner) shall I take my self, my whole self, my heart, my estate, my parts, my love, my life, and give it all to God, whom I do not know? Or so far as I do know him, I do not like him? This is the entertainment that Gods gracious messages, for self-resignation and self-dedication do find in the world. And indeed, was it not for that Al∣mighty 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 ra∣tional, convincing, pressing considera∣tions, 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 wea∣pons of our warfare are not carnal, but mighty through God,* 1.4 to the pulling down of strong holds; casting down imaginati∣ons, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. It being so, be∣fore I speak to man, let me with all humility and holy fervor, thus speak to the divine Majesty; O blessed God, ac∣company, bless, make effectual that word of advice, that a poor worm is now to give; let thine own spirit, and the po∣wer of thy grace, set it home upon the Conscience; and let the stubborn, har∣dened 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* 1.5 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 re∣quirest, and require what thou wilt: Destroy all hellish, idolatrous, cursed Dedications, to sin, the flesh, the world,

and bring the soul to the Heavenly, Holy dedication of it self to thee: O so work upon the wills of them, that shall read these lines, that they may immediately, peremptorily resolve for thee: and say, others have had propriety in us, and do∣minion over us, but now,* 1.6 from this day forward, for ever, we will be the Lords. O let not me press this upon others, and yet be a stranger to it my own self. These are some of the inward breathings of my soul, that God knows, to whom I here speak.

I come to the exhortation, Dedicate your selves to God. 'Tis requisite, that I should open this, and then en∣force it upon you.

Self-dedication, is either common and outward, or special and inward. The first is done in Baptism; this is Baptismal dedication; all that are baptized, visibly profess, that they have dedicated themselves to God: I am not to press this upon you, because 'tis done already: The second, is ei∣ther habitual or actual; Habitual is that which is implanted in the soul in the work of conversion, in the partici∣pation of the divine Nature,* 1.7 in the

New creature;* 1.8 whereever grace is, and as soon as ever grace is wrought, the man doth habitually, or virtually de∣dicate himself to God. Much of the Nature of grace lies in this; for what is grace, but personal dedication? Actu∣al, is that which results from the ha∣bit, 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-dedi∣cation. And this further, is either more implicit, or more explicit; im∣plicit, which lies in the more inward and imminent acts of the soul; as a man in the secret acts of his heart, de∣votes himself to God; explicit, when a man in a more open and discernible manner, doth thus do; either by wri∣ting, or word of mouth, (or some such open way,) he dedicates himself to the Lord. Now 'tis this Actual de∣dication, 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 ex∣plicit

self-dedication; but because I would not set things too high at first, I shall go no higher than Actual, impli∣cit, heart-dedication: (I call it impli∣cit, 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 perswaded to the former, but who∣ever will be a true Christian, he must come up to the latter. Though there be no formal, overt-acts, yet in the in∣ward 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 up∣on 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-dedica∣tion.

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

1. The truth of Christianity lies in

this Personal Dedication. You are Christians, but are you true Christians? You have the external Name and Title and badge, but are you so indeed? Baptism makes you Christians, but '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 In∣fidels, in the account of God. This is Christianity, for a man to devote himself to God, to love and serve him, and to live to him, all the days of his life; here is the very soul, and pith, and kernel, and spirit of Christianity; this is the summe, quintessence, mar∣row of Religion. When I put you up∣on self-dedication, I do but put you up∣on being true Christians; This and Chri∣stianity are Termini convertibiles; the true Christian dedicates his self to God, and he that doth thus, is the true Chri∣stian; 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 be∣ing a Christian: But let him be who he will, if he hath not dedicated him∣self to God, in an holy course, he may be a nominal Christian, but he is no more: and at the great day, it will be better for him, that he had not been so much, if he be no more. He that wears Christs livery, professes Christ to be his master, and knows what his masters will is, and yet doth it not, he shall be beaten with many stripes:* 1.9 Profession without hearty and answerable practice will aggravate con∣demnation. The Heathens shall mi∣tius ardere, have a cooler fire, than such as are called Christians, and yet do not sincerely dedicate themselves to God.

2. Besides the obligation of your general profession, your Baptism in speci∣al binds you to this self-dedication. You own your Baptismal covenant, do you not? I presume you will not deny it; then I beseech you consider, what is the purport, intent, matter, end of this Covenant, is it not this? To renounce the world, the flesh, the Devil, and all his works, and to dedicate your selves

to the service, work, will and glory of God? Was not this the first and prin∣cipal intent of that Covenant, namely, self-renunciation and self-dedication? Then if you do not do this, you are false to your Baptismal Covenant, and to the obligation that then you entred into. And is this a matter to be tri∣fled with? Are the* 1.10 vows of God upon you, and will you not make them good?* 1.11 Is it dangerous to enquire after the making of a vow, what is it then to falsifie a vow? Will you not perform, what you have solemnly engaged your selves to? Can you break Covenant with God and prosper?* 1.12 Deceive not your selves, God is not mocked, he will not be mocked;* 1.13 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 re∣paration 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 de∣prive 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 be∣seech you, in the consideration of this, and certainly it will prevail with you, to dedicate your selves to God. Is it I that put you upon this duty? Is this something, that is but the fancy of some precise, or over-righteous person? Is it some new thing, which a Minister would lay upon you? Is it not that very thing, which you your selves have sworn to, in your Baptism? Is not your obligation to it, very anci∣ent, and yet in full force at this very day? Can any time wear out this ob∣ligation? Though Baptism doth not leave characterem indelebilem, yet it doth leave obligationem indispensabi∣lem; though there be no* 1.14 indelible character (in the Popish sense) yet there is an indispensable obligation: And further, have you not often owned and renewed this, at the Sacrament of the Lords Supper? Nay, have you not heightned and superadded a further obligation upon your selves, to be the Lords at that ordinance? Do you not say in effect at every Sacrament you

receive? Lord, I here dedicate my self to thee, I here seal to be thine, I vouch thee for my God, and I will be thy ser∣vant: 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;* 1.15 for his oaths sake, John Bap∣tists 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* 1.16 destroying of the body of sin, the blood of thy bosome-cor∣ruptions; shall not this be done for thy Oaths sake? O saith David, I have sworn and I will perform it,* 1.17 that I will keep thy righteous judgments: Do you so speak and so do, as you love your souls. 'Twas a great trial to Jepthah, to offer up his daughter,* 1.18 his only child; but he had made such a vow, and he could not recede; whatsoever cometh forth of the doors of my house to meet me, &c. shall surely be the Lords, &c. Though it happened that his daughter met him, yet she must be offered up, for (says he) I have opened my mouth unto the Lord, and I cannot go back. This is your case as to your selves, and

as to your sins: In Baptism, at the Lords Table, you have said, that you would be the Lords, that you would offer up your beloved sins: having thus bound your selves to the Lord, you cannot go back. Sacramental obliga∣tions call for self-dedication.

3. God is such a God, as that he de∣serves this at your hands. Look upon him, as he is in himself; Infinite, in∣comprehensible, the supream and abso∣lute being, holy, wise, gracious, merci∣ful, unchangeable, just, righteous, &c. Will you not dedicate your selves to such a God? What a base thing is sin, what a vain thing is the world, in comparison of this God? What a shame is it, that men should chuse rather to give up themselves to these, than to the ever blessed God! Some∣thing we must dedicate our selves to; doth any object so deserve our love, delight, service, zeal, as God doth? And then look upon him, in what he is to you; your Creator, the fountain of your beings, your preserver, your be∣nefactor, your Lord and Soveraign, your Judge, he in whose hands your* 1.19 life, breath, and all your concerns

are; he that protects you from all dan∣gers, supplies you in all wants, sup∣ports you under all burdens, directs you in all straights, rewards you in all ser∣vices; will you not dedicate your selves to this God? He that alone can make you happy or miserable, he that alone can save or damn, he that alone can give you satisfaction, inward peace and joy; will you not be his? He that is your good God, your friend, that desires your well-fare, will you not surrender up your selves to him? I am not pleading with you for dedition, but for dedication; the* 1.20 former is proper for an enemy, the latter for a friend. O 'tis mens ignorance of God, that keeps them from dedicating them∣selves 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 pass'd a glory upon the first fruits, by their be∣ing

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,* 1.21 with the word of truth, that we should be a kind of first fruits of his Creatures.* 1.22 Israel was holi∣ness unto the Lord, the first fruits of his increase.* 1.23 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;* 1.24 dedi∣cated 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 ho∣ly pride be ambitious of true excellency and advancement, be a people separa∣ted

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 your selves to God; no dedication, no salva∣tion; self must be dedicated, or self cannot be saved: Non-dedication must needs end in destruction. How can he expect, that God will give himself in the beatifick vision to him, who is not willing to give his self to God here, in holy dedication. Did ever any arrive at the sight of God, who had not first devoted themselves to holiness; with∣out holiness no man shall see the Lord.* 1.25 O what a comfortable plea is this for a dying man, for Heaven: Lord I am thine save me;* 1.26 I have been a doer of thy will upon earth, let me now enter into the Kingdom;* 1.27 I have withheld nothing from thee, do not thou now

withhold glory from me.* 1.28 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 considerati∣ons, which are respectively proper to them.

1. First therefore, Give your selves to God. Self is a gift, that is only fit for a God; '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 whilest others give themselves to low, vain, undeserving, evil objects, let us give our selves to the Lord. I shall desire the Reader, throughly to weigh a few motives, to induce him un∣to this.

1. Nothing more equitable, than that the Creature should give himself to God. The Apostle urges this very duty by this; he calls it a reasonable service:* 1.29 the* 1.30 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 it self will tell a man, he ought to give himself to God; this* 1.31 candle of the Lord gives a light clear enough, to direct a creature to this. I know depraved reason oppo∣ses it, but rectifi'd reason furthers it. Your reason will tell you, that you are bound to give to every one, what is his right and due; this is one of the undoubted maximes and principles of reason: In the case I am upon, reason lays down the proposition, Scripture-revelation sets in with it, to make the assumption, and then grace makes the conclusion, and so the syllogism is fra∣med betwixt them. I must give to eve∣ry one, what is his due; (there's rea∣son,) my person, my all is Gods due; (there's partly reason, and partly re∣velation,) therefore I will give my self to God, (there's grace:) Let me speak a little to that foundation, upon which the reasonableness of the duty in hand is built, and that is, whatever I am or have, 'tis all Gods due; God hath a fuller, better right to a man,

than he hath to himself; he is Gods more than he is or can be his own; in the fall of Adam we lost our right and title to God, but he did not lose his right and title to us; this is eternal, alteration, or any such thing. If you ask whence this results, (viz. Gods right to us,) I answer,

1. From Creation; he made us, therefore he hath a right to us: As he that builds an house, certainly hath a right to it. It is he that hath made us,* 1.32 and not we our selves; we are his people, and the sheep of his pasture. When we lay in the womb of nothing, he gave a being to us; we are made up of soul and body, both are of God; the sheath and the blade, the Jewel and the Cabi∣net, both (I say) are of God. The soul, (the nobler part) 'tis immediate∣ly created by him, he* 1.33 gives this spirit, and infuses it into the body, when 'tis organiz'd and prepared for it. And upon this creation, the soul is Gods: All souls are mine, (so he himself tells us,) Ezek. 18.4. The body, that's the workmanship of God;* 1.34 by him we are fearfully and wonderfully made; by him

we were curiously wrought in the lower parts of the earth; in his book all our members were written, &c. (as the Psalmist sets in forth.) This being so, surely God hath an unquestionable right and title to us.

2. From the subse∣quent acts of Provi∣dence.* 1.35 '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 preservati∣on, but a continued creation? God doth not only build the house at first, but he keeps it up, by a continual suc∣cession of providential mercies; and was it not for this, it would fall every mo∣ment.* 1.36 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* 1.37 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 de∣rive our being. This heightens Gods title.

3. From redemption, in which Christ hath paid down a price,* 1.38 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;* 1.39 Know ye not, that your body is the Temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price, therefore glorifie God in you body, and in your spi∣rit, which are Gods; (not only upon the first and original right of Creation, but also upon the superadded and accu∣mulated right of purchase:) Here is the highest foundation of Gods claim and title to us.

You see then by this, whence Gods title to the creature doth arise; we are his by Creation, Providence, Redemp∣tion. He having then such an indubi∣table right to us, is it not most reason∣able, that we should give our selves to

him? When we so do, we do but give God that which is his own? Is this a gift? Indeed '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 our selves to him. His we are by purchase,* 1.40 but he expects that we be his also by donation: his we are by con∣quest, but he expects we should be his by consent also; though he may chal∣lenge us as his right, yet the most ac∣ceptable 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,* 1.41 which should be the Lords firstling, no man shall sanctifie it, whe∣ther 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 dedi∣cated to God, because he had expresly designed them for sacrifice, and so

they were his already. O what an act of grace is this in the great God to∣wards us; we are his already, and yet he owns it for a gift, when we dedicate our selves to him. •• am too long up∣on this, pray consider Gods right, and and let him have it: Give unto Caesar that which is Caesars,* 1.42 and unto God that which is Gods. You have too long de∣tained 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 convin∣ced of your unworthy dealings with him; and now give your selves to him; what can be more just, equitable, rea∣sonable 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 up∣on the creatures ingenuity. Grace brings an holy ingenuity into the heart; no man so ingenuous as the gracious man: and (methinks) every man, that pro∣fesses any hope of interest in God, should be so ingenuous, as to give him∣self to God. Par pari rependere, to return like for like, this is ingenuity amongst men: O that we could per∣swade

men to come up to this, in their returns to God! Self is but a fit retri∣bution 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,* 1.43 and shall not we give our selves to him? And who can reckon up Gods mercies to us, shall there be no return made for them? Who (that hath the least spark of holy ingenuity in him) will not be often asking that question of David?* 1.44 What shall I render to the Lord for all his benefits towards me? Dost thou ask this question? Then I say to thee, render thy self to the Lord, that's the best retribution that 'tis pos∣sible for a creature to make. Do not put off God, with something that is yours, but give him your self: as he doth not put off you with giving sua, but he gives se, so do you deal with him. When you have done this, here may be some retribution, but here is no proportion or compensation. Alas! what is our self to Gods self? What is that which we return, in compari∣son of what we receive? 'Tis but a drop for an Ocean, 'tis but finite for

infinite, 'tis but emptiness for fulness, '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:* 1.45 love 'tis a giving grace, and 'tis for the gi∣ving of self; nothing below this, will satisfie love. The wife loves her Hus∣band, 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 be∣twixt creature and creature should ex∣ceed our love to God? Do you love God? Do you love him indeed? Evi∣dence the reality of your love, by gi∣ving your selves to him: let not any fancy they love God, if this be not done. How doth divine love plead with the soul, to give all to God! O it thinks nothing enough, nothing too much for God; self being the best, saith holy love, God and Christ shall have it.

4. This is the highest gratitude, the

best thankfulness. The first fruits were dedicated to God, partly to shew Gods right to the whole crop, partly as an expression of the peoples thankfulness for all the rest; self-dedication and self-giving is the best expression of our thankfulness. Could you give burnt-offerings, Calves of a year old,* 1.46 thou∣sands of Rams, ten thousand rivers of Oyl, the most costly sacrifices, bags of gold and silver; or could you bring the most melting acknowledgments, the highest verbal resentments of Gods goodness to you, all this would be no∣thing, in comparison of dedicating and giving your selves to him: then we praise God aright, when we devote our persons, our lives, our all to his praise. Do you receive so many mer∣cies, 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, rai∣ment, peace, liberty, the Gospel, Christ thou givest to me; for all this how shall

I express and testifie my gratitude? Blessed God, I'll do it thus; here I give my self to thee: Quod unum reliquum est, dono tibi, dono meipsum. Silver and Gold I have none, I cannot build Hos∣pitals or do any such thing; I have but little in the world, but I give thee my self, to be thine for ever; here's the right thanking of God for mercies re∣ceived.

5. This is very pleasing and acceptable to God.* 1.47 Self is the sacrifice acceptable to God; the sacrifice which God will not despise: God stands upon the gi∣ver more than upon the gift. As the King of Sodom said to Abram,* 1.48 Give me the persons and take the goods to thy self; so God speaks to us; do not give your gifts to me, but give me your selves.* 1.49 How did the Macedonians please him, when they gave themselves to him. Luther observes of Cain,* 1.50 that he gave his offering to God, but he did not give his person to God: and he calls those Cainists, who offer the sacrifice but not the person; upon this God took no delight, either in him or in his offering. Abel offered both, and so he pleased God. You cannot do a thing

more acceptable to God, than to give your selves to him. O (says God) here's a poor creature, that thinks not his self too good for me; that's his best, his all, and yet that he gives to me; I'll requite him, I have his self and he shall have mine: he thinks no∣thing 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 sa∣tisfie them, unless they have his self; and they can part with all for this: as August. said, whatsoever God will be∣stow,* 1.51 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 Gods self should satisfie us, so nothing below our self can satisfie God. These are the motives, to stir you up, to give your selves to God, (which is the first thing in self-dedication.)

2. Secondly, Live in a constant sur∣render and resignation of your selves to the will of God: This is a blessed frame

and temper, and that which is of the very essence of self-dedication. I will pursue this Exhortation, according to the distinction laid down in the Expli∣catory part. The will of God, is ei∣ther his Preceptive or his Providential will; 'tis mans duty to surrender up himself to both, so as to be subject to the one, and submissive to the other.

1. As to the preceptive will of God, which consists in those excellent laws, commands, precepts, injunctions, which the holy God in his word hath imposed and laid upon his creatures, in order to the directing and obliging of them to their duty. Surrender up your selves to this will: '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 Soveraign: The law of obedience is written in our very being; he that considers what God is, and what he himself is, cannot but judge it a very reasonable thing, for him to resign up himself to the will of God. And indeed the creature ne∣ver acts according to the natural obli∣gation which lies upon him, neither is it ever right or well with him, till he

comes to say, O God, I entirely resign up my self to thy will and government; wilt thou have me to be holy? I will be so; wilt thou have me to deny un∣godliness and worldly lusts,* 1.52 to live sober∣ly, righteously, godly in this present world? I will do so; Is my sanctifica∣tion thy will?* 1.53 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,* 1.54 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 sa∣ving grace hath fastned 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 melt∣ed into the will of God, now the law is written in the heart,* 1.55 and there is a principle within him, which suits with, and inclines him to, the good will of God.

Observe me further, the sanctifica∣tion of our will lies in the subjection of it to Gods will. That great work of sanctification extends to all the facul∣ties, but principally 'tis terminated up∣on the will; that's the faculty which renewing grace doth most with; for of all the faculties, that is the most de∣praved and vitiated; there is the very nest & seat of sins venome and poison; & 'tis that which makes the greatest op∣position to God; there is Satans strongest hold, when that is once taken, all do yield: the sinner is gained, when the

will is gained; when that is once made pliable, flexible, obedient, the work is done. That which I infer from all that hath been spoken, is this, would you act as becomes you, (as you are creatures,) would you have an evi∣dence of sanctification, as to your per∣sons and wills? Then surrender and re∣sign up your selves to the supream, ab∣solute, holy will of God. If you will but dwell upon this in your Thoughts a little, and urge it home upon your selves, it will be enough (the spirit of God setting it on) to prevail with you, to do what I am urging upon you.

The work would be endless, If I should enlarge upon every Head, (ac∣cording to what the matter would bear,) otherwise I might further en∣force this self-resignation and subjection, from these particulars.* 1.56

• 1. Gods will is an excellent will.
• 2. 'Tis the crea∣tures advantage to correspond with this will.* 1.57
• 3. Many are the mischiefs that rise from non-subjection.
• 4. God will have his will,* 1.58 one way or another; for volunt as Dei semper impletur aut à no∣bis aut de nobis, (Aug.) It shall either be done by us or upon us.
• 5. External

• ...profession without this is a meer vanity.* 1.59
• 6. This is absolutely necessary to salvati∣on.* 1.60

Here is full weight, measure pres∣sed down; put all together, these con∣siderations must needs preponderate and weigh down all objections, that the carnal heart of man can make against subjection to Gods will. But I shall pass by these things, and rather insist upon something by way of direction, as to the matter or the extent of the duty it self. And this I will reduce to two general Heads.

1. Surrender up your selves to the will of God, as this refers to acts of worship, or to holy duties; I mean pray∣er, hearing, receiving the Sacrament, &c. The will of God reaches to these; and it calls for our subjection and obedi∣ence, in our constant performance of all those holy duties, which the great Law∣giver hath stamped his command and in∣stitution 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 glori∣ous excellencies and will, and to do this

according to his will. If you desire to be religious, (as surely you either do, or ought to do, religion being both the duty, and also the advancement of the creature,) then you must comply with Gods will, in attending upon the se∣veral parts of sacred worship, doing all according to the mind of God: there's no religion without this. That which I shall press upon you therefore, is this; surrender up your selves to God, yield obedience to him, in fre∣quent, constant attendance upon, and performance of holy duties, whether they be publick or private. You have very strong reasons for this. (O that mens corruptions were not stronger than all the reasons that can be alledged!) God wills them; 'tis his will, that you should pray, hear, read, &c. Is not that reason enough? Holy duties are that homage, which God requires, and which the creature doth indispen∣sably 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,* 1.61 gives the soul communion with him, in his love and blessedness, displays his grace, dis∣penses

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,* 1.62 Assu∣rance, &c. These are the pools, where the Angel of the Covenant moves, (Joh. 9.4.) the wells of salvation, out of which the soul draws the water of life, (Isa. 12.3.) the breasts of heavenly consolation; the keys which unlock the treasuries of mercy; the golden pipes through which mercy flows, (Zech. 4.12.) the ladder by which we ascend to God, and he descends to us, (Gen. 28.12.) the vehicula coeli, the waggons which carry Earth to Heaven, and Heaven to Earth, (Gen. 45.27.) the galleries, in which Christ delights to walk, Cant. 7.5. O the blessed effects of holy duties! by them, corruption is mortified, grace wrought and streng∣thened,

comfort increased, doubts re∣solved, evidences cleared, &c. As duty goes up, grace goes up, and sin goes down; the more in duty, the more of grace. Is not here enough, to en∣gage 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.* 1.63 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 swallow∣ed up in a sensual, brutish, worldly life; for religious exercises, they sel∣dom 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 them∣selves to God, that live as though they believed there was no God? Have these resigned up themselves to his will, who act in such an open contradiction to it? How will Heathens and Turks rise up in judgment against these? The Heathens, when they had dedica∣ted themselves to their Gods, they would worship them, according to their light. The* 1.64 Turks pray five times every 24 hours: Mahomet (that villa∣nous Impostor) in his Alchoran, speaks honourably of prayer, he calls it the key of Paradise, the pillar of religion, (and many such Elogiums he gives to it:) And he strictly enjoyned all his disciples to pray five times a day: and the Turks are very careful in the obser∣ving of this injunction: they have five great fundamentals in their religi∣on, 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 Christiani∣ty; what? a Christian, and not pray, not read the Bible, &c. 'tis a contradi∣ction. Well, let these go, I beseech you, (whoever you are, that shall cast your eyes upon these lines) to en∣ter upon a constant course of duty; comply with Gods will, be religious, pray without ceasing,* 1.65 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, immo∣derate pleasures, worldly pursuits, but your praying-time, hearing-time, me∣ditating-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 car∣nal delights. O let such especially, who profess God, be much in these: let your hearts readily Eccho to Gods

command, (as Davids did,) Psal. 27.8. When thou saidst, seek ye my face, my heart said unto thee, (presently, immediately, as soon as ever the word was out of Gods mouth,) Thy face (O Lord) I will seek: Do you, not only yield a bare subjection to this will, but let it be a willing, chearful, affe∣ctionate subjection; pray and love prayer; hear and love hearing; re∣ceive the Sacrament, and love recei∣ving: Let holy duties be naturalized to you, so that you cannot live with∣out them: let them be to you more ne∣cessary 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 diver∣ted or taken off from it. Daniel would rather cease to live, than cease to pray, Dan. 6.10.

2. Surrender up your selves to the will of God, as this refers to the life, and the whole life; so as to live in an obediential conformity to it; (especi∣ally where it refers to things moral, that do eternally and indispensably oblige the creature:) This is holiness: Com∣plying 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 Gods good∣ness, 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 conver∣sation, we have clear express discove∣ries of Gods will, for all these: now, if you would resign up your selves to this will, to order thoughts, words, actions, the whole conversation confor∣mably to it, this would be self-dedica∣tion indeed, real holiness. And what a blessed thing is holiness! let the world take heed how they disparage or deride holiness; 'tis Gods own glory; he is glorious in holiness, Exod. 15.11. and holiness is his glory, Joh. 12.41. These things said Esaias, when he saw his glo∣ry: when was this? when he heard the Seraphims crying one unto ano∣ther, Holy, Holy, Holy is the Lord of

Hosts, the whole earth is full of his glo∣ry, Isa. 6.3. 'Tis a beautiful thing, 'tis called the beauty of holiness, Psal. 110.3. Nothing puts such a beauty and glo∣ry 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 lanch out into so vast an Ocean: the summ of all is this; in your whole course consult the will of God, and give obedience to it; walk by this rule, square all your actions by it, and mercy and peace shall be upon you:* 1.66 live not ac∣cording to the* 1.67 wills of the flesh, or the wills of men, but live according to the will of God, 1 Pet. 4.1. &c. For∣asmuch then as Christ hath suffered for us, &c. That he no longer should live the rest of his time in the flesh, to the lusts of men, but [to the will of God.] For the time past of our life may suffice us, to have wrought [the wil of the Gen∣tiles, &c. In all your ways, ask this question, what would God have me to do? And when you know this, O see that you act accordingly. Ah, and like this will of God; say, just thus I would have it; I would not have it

otherwise; I do not desire a better will, or a better law, only I desire a better heart. Do thus, and you are a people dedicated to God: so much for self-surrender to the Preceptive will of God.

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

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

1. You must resign up your selves to Gods will, as to what is past or pre∣sent;

(that is) you must with an holy patience, bear whatever evils, trials, troubles, afflictions it pleases him to lay upon you. This is included in self-dedication, and is one of the most difficult parts of it. We are not so obstinately set against Gods preceptive will, but we are as peevish, fretful, dis∣contented under his providential will. Now are you afflicted, (or may affli∣ction hereafter befal you?) Do you suffer for God, or from God? Doth he put any bitter cup into your hands, as sickness, want, loss of relations, &c. look to this,* 1.68 that in patience you possess your souls: Let patience have its per∣fect work: Be still, and quiet, and si∣lent, however things go; take heed of murmuring, repining, fretting under Gods hand; keep the heart* 1.69 sedate, calm, let your condition be what it will.

That I may help you on in this great duty of patience, I will only hint a few things. Gods will is in every tri∣al; affliction cometh not forth of the dust, neither doth trouble spring out of

the ground, (Job 5.9.) it comes not by chance, or (only) by second causes, but by Gods appointment and ordinati∣on; 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:* 1.70 It is the Lord, let him do what seems him good: (saith Ely.) I was dumb and opened not my mouth,* 1.71 because thou Lord didst it, (saith David:) The Lord gave, and the Lord hath taken away,* 1.72 blessed be the name of the Lord, (saith Job:) what a strange inference was that, This evil is of the Lord,* 1.73 why should I wait on him any long∣er? When God was in the premisses, that impatience should be in the conclu∣sion; 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 pa∣tient under them: Considering farther what a kind of will this will of God is 'Tis a soveraign, righteous, wise, faith∣ful,

gracious will; shall not poor crea∣tures submit to such a will? O the so∣veraignty 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,* 1.74 who art thou that repliest against God? Shall the thing formed, say to him that formed it, why hast thou made me thus? Rom. 9.21. The righteousness of God should keep down all passion and perturba∣tion: Afflictions may be sharp, but they are always just, and God is righ∣teous in them: He will not lay upon man more than right, that he should enter in∣to judgment with God, Job 34.23. The Lord is holy in all his works, and righte∣ous 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 judgment, Isa. 30.18. Let the trial be what it will, the faithfulness of God is in it, Psal. 119.75. In very faithful∣ness 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 eve∣ry

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 holi∣ness, Heb. 12.10. By this shall the ini∣quity of Jacob be purged, and this is all the fruit to take away his sin, Isa. 27.9. If the will of God be not sufficient to keep down all storms in the soul, then look into your afflictions, are they not deserved? I will bear the indignation of the Lord, because I have sinned against him, Mic. 7.9. Why doth a living man complain, a man for the punishment of his sins? Are they not less than what you deserve? Ezra 9.13. Could ye be without them? 1 Pet. 1.6. Will they continue for ever? 2 Cor. 4.16. Will not God do you good by them? Rom. 8.28. Have they not been the common lot of all the people of God, Joh. 16.33. O that men would* 1.75 consider, when 'tis a day of adversity, and patiently rest in Gods will, and quietly resign up themselves to it. What an* 1.76 excel∣lent grace is this patience; there's a complication, connexion of many graces in it; speak patience, you speak faith,

humility, self-denial, love, and seve∣ral others: It argues not only the truth of grace, but the strength of grace. The Christian that hath this, is per∣fect and entire, Jam. 1.4. 'Tis the ballast of the mind, that which keeps a man steddy in the greatest storms: 'tis the soul at rest, it gives inward se∣renity under outward troubles: it shor∣tens and* 1.77 lessens affliction; no affli∣ction is great where patience is: no∣thing can much trouble that man, who resolves to acquiesce in Gods will, what pleases God shall please him. That which makes afflictions to be so heavy, is the clashing and jarring of our wills against Gods will. These things (which I have here hinted) might fill up a volume; the subject is vast, but I must take up: Will you now endeavour to live this self-surren∣der to the will of God? Doth not your dedication to God call for this? Do you not in that profess the submit∣ting 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 passi∣on? O what* 1.78 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 se∣renity should we enjoy, if Gods will and our wills might concur. Bernard says, Take away self will, and Hell would not be Hell. The God of patience strengthen us with all might according to his glorious power unto all patience, and long-suffering with joyfulness.

2. Surrender up your selves to the will of God, as to what is to come; my meaning is this, refer all to Gods dis∣pose; your persons, conditions, relati∣ons, all your concerns, refer them to God. This is both the Christians duty and priviledge; he need not trouble himself with anxious thoughts about what is future, but he may leave all with God, and cast all his care upon God,* 1.79 and rest there. We must nei∣ther prescribe to God, (that's pride,)

nor distrust God, (that's unbelief:) 'tis the former that I drive at; O Chri∣stians do not prescribe to God, or im∣pose upon God, as to future mercies, or your future conditions; but put your selves into his hands, and lie at his feet, and let him do what he sees best. Thus the child carries it to his Father, and we have a better Father in Heaven, to leave our selves and our all with. We love to be directing providence, (as Joseph would tell his Father what he had to do, Gen. 48.17, 18.) or imposing upon Providence; such and such things we foresee, or have them in our thoughts, and then we are selfish and hasty, and must order God, both as to things and times. Is it not much better to refer all to God? He's a God of wisdom, and a God of mercy; and therefore we have the greatest ingagements and encourage∣ments 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* 1.80 hands, to engage all his wisdom and goodness in ordering of them for the best, and yet we will not resign up our selves to him. 'Tis a great speech of Plato, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God acts in all things like a Geome∣trician; he doth all things by measure, exactly; he orders all his providences con∣cerning every particu∣lar person in the world,* 1.81 according to the exact measures of wisdom and love: If so, have we not reason then to sub∣mit to his dispose? O (says the Son in Plu∣tarch) I'll refer my self to my Father, for my Father will do nothing but what is best to be done: shall not we speak thus to God? O man, (O believer especi∣ally) refer thy self to thy God; say, He shall chuse our inheritance for us, (as 'tis Psal. 47.4.) Let God chuse for you; let it be life or death, liberty or restraint, service or no service, what it pleases God to chuse for us, we must submit to, and approve of: what sad

work should we make of it, might we be our own chusers, or at our own dis∣pose! 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 pas∣senger steer the Ship, he would split it immediately. If the Physician should let the patient eat, drink, what he hath a mind to, he would soon bring his life to a period. This is our case. It doth not become us, as we are Crea∣tures, to order our selves, it would de∣stroy us as we are Christians: Blessed be God, he will order us, as he sees cause. Well then, upon the consi∣deration of Gods wisdom, and your own folly, refer your selves to him: As you that are Citizens, in the building of your Houses, you have no skill in Ar∣chitecture, and therefore you refer all to your workmen, whom you judge to be skilful and faithful. Indeed we are very ignorant, we know not what is best, we may pitch upon this or that as a great mercy, which would be in

truth a judgment: O we have a wise and faithful God, let us be willing to be disposed of by him. This is a frame of spirit, highly pleasing to God, and much to our own advantage: we are never so much in the way of a mercy, as when we can refer our selves to God, for that mercy. So much for the enforcing of submission to Gods Pro∣vidential will: O that we could come up to this! so as that in all things we could quietly refer our selves to the will of God, and get our wills perfectly melted into that: Good Lord, how far did the* 1.82 Stoicks go in this, to their suppo∣sed Deities, without the light of the Gospel, meerly upon the im∣provement 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-dedica∣tion consists, in the firmness and fixed∣ness of resolution for God and his ways;

this is next to be spoken to: the nature of it hath been opened already; I am only now to stir you up to the practice of it. If you would dedicate your selves to God, you must do these two things; you must resolve for him, and you must be resolute for him: these are different things, and I aim at the pro∣secuting of different things from them. To resolve for God, 'tis to have the will fully determined, (or fully determi∣ning;) to come to a positive, peremp∣tory decision or purpose for God and du∣ty. To be resolute for God, 'tis to ad∣here 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 mans carriage ad extra; 'tis to be steddy, constant, couragious, (in that which is good) in opposition to fickleness, levity, fear, cowardise, let the external dangers or discourage∣ments be what they will. The differ∣ence betwixt these two is plain enough; I will speak something (yet very brief∣ly) to each of them.

1. Resolve for God: Let me sup∣pose this to be your case, (which is very frequent and common;) you have been long parlying and debating within your selves, whether you should be the Lords, yea or no; whether you should close with holiness or not; you have traversed and argued things pro & con; such and such considerations have been weighed by you very seriously: the ballances seem to go down on Gods side, Scripture reasons preponde∣rate, the will is in a great measure in∣clined to close with God, to embrace his ways: but it is not yet come up to a full resolution; yet there is some hanging off, some suspence and doubting in the matter; 'tis* 1.83 almost perswaded, but 'tis not altogether perswaded. O now that you would fully resolve, that you would bring things to a point, to an issue, and positively determine for God against all opposers. That the almost might be turned into altogether; shall there be such throws and strivings in the soul, and nothing come of it? Shall the* 1.84 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 Gods ways with the most deliberation,) but 'tis not good to continue under uncer∣tainties, and irresolvedness. O do not fluctuate or hang in suspence any longer, but pass a final peremptory decree for God. As the Prophet argued with the people of Israel; How long halt ye betwixt two opinions? If the Lord be God, follow him; but if Baal, then fol∣low him, 1 Kings 18.21. so I would with you; why are you so undetermi∣ned 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, then he resolves; I will arise and go unto my Father, &c. Luke 15.18. O that sinners might have such a sight and sense of sin and the sad effects of it, that they might immediately resolve to return to God! That the spirit of God would come in with such a light, so illuminate the un∣derstanding, that the will might be drawn to a peremptory resolution for God. Here lies the work of grace, and the sincerity of self-dedication; we do but deceive our selves, if we fancy that we have dedicated our selves to God, if our wills be not fully, fixedly, resolved for him.

2. Be resolute for God. Having gi∣ven up your selves to him, and enga∣ged in a good way, now be resolute, stedfast and unmovable, 1 Cor. 15.58. Stand fast in the Lord, Phil. 4.1. (ma∣ny such exhortations you meet with in the Scripture:) Esther was resolute, she would venture into the Kings pre∣sence, though she perished, Esth. 4.16. 'Tis the duty of such as profess God, to hold on in the way of duty, resol∣ving if they perish, to perish in that way. Job says of himself, he held fast

his righteousness, and he would not let it go, Job 27.6. Pauls afflictions were nothing to him, he was resolved for God and Christ, Acts 20.24. Acts 21. 13. The three children could burn in the fiery furnacè, but they would not bow to the golden image, Dan. 3.18. Though all should forsake Christ, Peter would never forsake him, Matth. 26. 33. (his resolution was good, but his self-confidence spoiled all:) O that we were thus resolute for God, his ways, his truths, his ordinances, his glory; we should be so set for him, that no∣thing should be able to make us quit our profession, or an holy course; we should let men see, we are not to be moved or altered, we are so fixed and resolute. This is an excellent frame of spirit, very well becoming such as have dedicated themselves to God. Let the truth of your dedication appear in the firmness of your resolution. Doth the world smile? Mind it not, let all its honours, pleasures, possessions be no∣thing, when they would draw you off from God. Doth the world frown? fear it not; its good is not much to be desired, its evil is not much to be

feared: Ther's no evil like to the evil of sin, and of Apostacy from God. Do the generality of men go another way? 'Tis no matter for that; 'tis for the dead fish to swim down the stream; 'tis better to go to Heaven with a few,* 1.85 than to Hell with the croud. Doth the flesh interpose? say,* 1.86 flesh get thee behind me, thou art an offence to me. Doth the cross lie before you?* 1.87 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, Sa∣tan 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?* 1.88 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 re∣ward you for it. Are you set in dan∣gerous places, where bullets fly about your ears continually? yet keep your ground, God hath ordered your stati∣on; you are his souldiers, and there∣fore

you must be men of courage and re∣solution. 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 reso∣lute are sinners against God, will not you be as resolute for God? He may say, do what he pleases, yet they will sin: let the law, judgment to come, Hell, be set before them, 'tis all one, they are set upon their course, Jer. 8. 5. They hold fast deceit, they refuse to re∣turn, Jer. 2.25. I have loved stran∣gers, and after them I will go, Jer. 44. 16. As for the word, that thou hast spo∣ken to us in the name of the Lord, we will not hearken to thee: But we will cer∣tainly, &c. Now (I say) are they so resolved in their way to Hell, and will not you be as resolved in your way to Heaven: And pray consider; can you mend your selves by leaving God? will it turn to a good account, to exchange God for the creature, holiness for sin? Are the things of time, to be weighed in the ballance, with the things of eternity? What is it to secure earth and to lose Heaven? Can you secure the soul, future blessedness, unless you

keep steddy to God? Why will you forsake that God,* 1.89 who will never for∣sake you? Will you find any where a better master, a better friend, a better portion, a better God? Till you can do this, pray keep where you are, (if you be in Gods way,) and be fixed and resolute. Resolve for God, and then act resolution in your whole course: Herein is your self-dedication. He that is not resolved for God, come what will come, hath not truly dedica∣ted himself to God: when a person up∣on mature deliberation determines for God, and then is firm and stedfast, hee's the person who hath dedicated himself in a right manner.

4. Fourthly, As you desire to dedi∣cate your persons to God, set your selves apart for God, and carry it as a people, who are separated from the world. Dedication necessarily im∣plies separation: this hath been spoke to, (I will not actum agere:) let me only perswade you, to live in the world, as becomes those, who have passed under a solemn dedication or consecration: let it be seen, you are no ordinary or common persons, but such

as have separated, and set themselves apart for spiritual purposes: Impropri∣ate your selves to God; self-dedica∣ting persons, they profess themselves to be Gods Impropriation; they give up themselves to God, to be appropri∣ated to his use: O Christians, that you would do thus: Do not prostitute your selves to common uses, (I do not speak this, to take you off from your callings, or your lawful affairs in the world,) but lay out your selves in spe∣cial for God: you must not be as or∣dinary vessels, that are put to any use, but you must be as the vessels of the Sanctuary,* 1.90 that were dedicated to the service of God. You are taken out of the common of the world, and are as Gods inclosure, and therefore he ex∣pects 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 noti∣on of separation, to press that upon you. And I shall only speak to one branch of it, and that is this, separa∣tion from the sinful course and practises of evil men. Self-dedication calls upon you for this: If you would indeed de∣dicate

your selves, then you must se∣parate your selves from the ordinary ways, and courses of graceless men; you must not live as they do, act as they do, be as they are, but you must carry it, as a separated people. I meddle not with separation from Church-com∣munion, (far be it from me to urge that upon any,) 'tis only separation from mens vices and sins that I am fur∣thering; and surely the Scripture will bear me out in this, 2 Cor. 6.17. Wherefore come out from among them, and be ye separate, (saith the Lord) and touch not the unclean thing, and I will receive you, Eph. 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them, Eph. 4.17. This I say therefore, that ye henceforth walk not as other Gentiles walk in the vanity of their mind, &c. Rom. 12.2. Be not conformed to this world, &c. Christians must not walk according to the course of this world, (Eph. 2.2.) Tertullian tells us of a souldier that was a Christian, when his fellow souldiers, (who were Hea∣thens) wore Lawrel upon their Heads, he would not do so: Being asked

why; O (says he) I am a Christian, and therefore I must in habit, in every thing differ from others. O Christi∣ans, where is your zeal for God, in holy singularity? Would you dedicate your selves to God, and yet do as others do? O that cannot be! Be sin∣gular therefore, and let there be a re∣al difference betwixt you and others: They are swearers, drunkards, Sab∣bath-profaners, deriders of godliness, despisers of holy duties, &c. you must be quite other men, of a different con∣stitution and conversation. Especially you who have really dedicated your selves, you must set your selves apart,* 1.91 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 Sa∣tan? God forbid! You have another spirit, (as 'tis said of Caleb, Numb. 14.24.) and therefore you must live another life: you have differing prin∣ciples, profess to walk by a differing rule, are invested with differing privi∣ledges, 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 greedi∣ness, 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 con∣vince the world, 1 Pet. 3.16. to con∣demn 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, something more from you than he doth from others, Matth. 5.47. Christians, de∣dicate your selves to God, and make good your dedication: evidence the re∣ality 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 per∣son. Whereever there is dedication, there must be impropriation and separa∣tion.

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 cove∣nant, and keeping of covenant with God, are the summe of all, the two poles upon which all religion moves: You have many excellent Treatises written by our own Divines upon these two Heads: I shall refer you to them, for the full and large handling of them, for I must contract:) How shall I speak to men, to make them willing to covenant with God? to enter into the Bond of the Covenant,* 1.92 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 gi∣ving, and stipulation as well as resigna∣tion. Let me allude to that, in the

2 Kings 9.5. you read there of a Pro∣phet 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 in∣to Covenant with him.) Now will these ask me, To which of them, I bring this message? I answer, To thee O sinner, whoever thou art, that hast not yet engaged thy self to God. This is every mans duty; and let men think what they please, till they have done this, they have done just nothing in religion. The Scripture speaking of the conversion of the Gentiles, sets it forth by this, Psal. 68.31. Princes shall come out of Egypt, Aethiopia shall soon stretch out her hands unto God, (h. e.) they shall enter into Covenant with God. Isa. 44.5. One shall say I am the Lords, and another shall call himself by the name of Jacob, and ano∣ther shall subscribe with his hand unto the Lord. Zech. 2.11. Many Nations shall be joyned to the Lord in that day, and shall be my people. O that in these

days we might see more of the accom∣plishment of these Prophesies! that the poor Heathens might be brought to joyn themselves to the Lord; and that Christians living under the Gospel, they also might subscribe with hand and heart to God, and enter into the obli∣gation of the Covenant. 'Twas pro∣phesied of the Jews, upon their com∣ing out of Babylon, they should be so affected with this great mercy, that they would renew and heighten their Covenant obligations: Jer. 50.5. They shall ask the way to Zion with their faces thitherward, saying, Come and let us joyn our selves to the Lord, in a perpetu∣al Covenant that shall not be forgotten. Sinners, will you speak this (as to your selves,) and make it good? will you joyn your selves to the Lord in an everlasting Covenant? God incline your hearts thus to dedicate your selves to him. I will press this upon you by a few Arguments.

1. 'Tis an unspeakable mercy, that God will deal with the Creature in the way of a Covenant. As he is our Sove∣raign, he might have imposed a Law upon us, and dealt with us only in

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that way: But such is his mercy and condescension, he will deal with us al∣so, 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 in∣finite goodness in the great God, that he will thus treat with us? And after all this, shall not we be willing to en∣ter into covenant with him? Besides this, consider the Nature of a Cove∣nant. 'Tis (as the* 1.93 Civilians define it) the consent of two or more, to some∣thing that is agreed upon; (but this is a very imperfect description:) More fully therefore; A* 1.94 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 inter∣changeably

indent and stipulate each to the other, the one for mercy, the other for duty; and so there a mutual obli∣gation passes upon both. Says God, here is pardon, reconciliation, eter∣nal life, which I offer upon such and such terms, and I am willing upon those terms to engage to give out these mercies: Says the Creature, I accept of those terms, and I solemnly bind my self to make them good, (according to the utmost of my strength:) Then says God, 'tis a Covenant betwixt us; I bind my self to thee, and thou bind∣est thy self to me; be thou faithful to me, I will be faithful to thee. What an Ocean or Treasury of love and good∣ness, 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 par∣ty; but now a Covenant binds both:

there the* 1.95 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 conside∣ration of this immense love of God, engage the Creature to Covenant with him.

2. The matter of the Covenant, on Gods part is very high, the terms or con∣ditions on our part, are very just and equitable. If this be so, surely then men will be willing to enter into Cove∣nant with God; one would think this should carry it against all opposition and frivolous objections. In every Cove∣nant there is something promised, and something demanded, in order to the making good of what is promised. In this Covenant, that which is promised, is on Gods part, and this is the matter of it; what is that? No less, than that God will be your God: O admi∣rable,

transcendent mercy! what can be higher than this? I will open it un∣der 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 pro∣mises something, upon impossible and unreasonable conditions, promises no∣thing:) 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 go∣vernment; that you will break off all your confederacies with his and your own enemies; is not all this most rea∣sonable? Are you not bound to this, whether you enter into Covenant or not? what more high than this, that God will be ours? what more equitable than this, that we should be his? The Covenant holds forth the highest of mercies on Gods part, and lays them upon the fairest conditions on our part; O therefore shall we not enter into it?

3. Upon your entring into Covenant with God, he enters into Covenant with you: At the same moment of time, in which we cordially engage to him, he doth graciously engage to us. What is Gods covenanting with the Crea∣ture? 'Tis this; he makes over his self, his whole self, to the Creature: gives him a special interest and pro∣priety in himself: God is as much and as truly the faithful Covenanters, as any thing is his, that he hath in the world: He hath no sooner entred in∣to Covenant, but he hath a real claim

and title to God. Jer. 30.21. Who is this that engaged his heart to approach unto me? saith the Lord; (There's entring into Covenant and then im∣mediately it follows, verse 22.) And ye shall be my people, and I will be your God. Deut. 26.17, &c. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, &c. And the Lord hath avouched thee this day to be his peculiar people, &c. The Cove∣nant 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* 1.96 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 then is this to you, to

enter into Covenant with God? As soon as you have done this, God is yours: His All-sufficiency, wisdom, po∣wer, truth, holiness, mercy, all is yours. Whatever God is, 'tis all yours. De∣us quantus quantus est, totus noster est, (saith Luther:) O if I could open this to you, in the fulness, comprehen∣siveness, glory of this priviledge, 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, dedi∣cate your selves, and bind your selves to God. The wife upon the conjugal covenant, hath an interest in the per∣son, 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.* 1.97 When they cannot say,* 1.98 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 in∣expressibly 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 accep∣ted by him, or blessed by him? Then be a Covenant-people; for God judges of men, and gives out his blessings to men, according to this: O saith God, have they struck up a Covenant with me? then here's my self, pardon, Hea∣ven, 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 con∣dition; they are excluded from all happiness: He that will not consent to the covenant-relation or obligation, cannot expect the covenant-advanta∣ges: God dispensing his blessings by his Covenant, till men enter into it they cannot expect them at Gods hand. All depends upon this, and therefore, look that you do it.

5. Every man as he comes into the world, is under the covenant of works; (as to the condemnation or penalty of it, though his case by Christ is made remediable, and grace is offered in a better covenant:) The Covenant of works and the Covenant of grace, di∣vide 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 mer∣cy 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 un∣done: 'Tis here Do or Dye: there's no mercy upon the least failure: not a dram of mercy can be found in that co∣venant. Who would live a moment under this covenant? But let me tell you,* 1.99 till you enter into covenant with God, that new covenant of grace, (which succeeds in the room of the co∣venant of works,) you are yet under that covenant; till a new bond be made, and new conditions put in, the old re∣mains in force.

I might set several other motives be∣fore 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. En∣ter 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 un∣covenanting persons come to that ordi∣nance? the end of which, is the seal∣ing, 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 thy self guilty of the body and blood of Christ, and thou eatest and drinkest damnation to thy self.* 1.100

I intreat you to consider these things, and let them prevail with you, to yield up your selves by covenant to the Lord. Have you done this already? This indeed you professed to do, in your Baptism, but have you done it in good earnest? Are ye agreed with God upon the terms? In covenants

the parties must be agreed upon the terms, or else they will not proceed to covenant: Are God and you agreed upon the terms? They are these; that you should put away your sins, break your league with Hell,* 1.101 submit your selves to God, to be ruled by him, be ho∣ly, conform to his laws: Do you like these terms? It cannot be expected, that ever you should enter into cove∣nant with God, till you approve of and assent to his terms and conditions. Pray like them, they are very good; there's nothing to be said against them; who should rule you but God? Who will rule you so well as God? Are not his laws so excellent, that you may well be subject to them? Is not sin such an evil thing, that you may well part with it? Have you any reason to be in league with it, which will be the ruin of your souls for ever? Princes will make their leagues with them, that may help them in a strait; O can sin, the world help you in a time of affliction, under troubles of conscience, at the hour of death, at the day of judg∣ment? 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 sa∣crifices, when they made their Cove∣nants: Psal. 50.5. Gather my Saints together unto me, those that have made a Covenant with me by sacrifice. What's the sacrifice, that you are now to offer up, in your covenanting with God? Let it be first your selves, and then your sins; your selves as a living sacrifice, your sins as a sacrifice slain. The Apostle speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.102 a living sacrifice: give your persons to God, as a living sacrifice; but now your sins, like the sacrifices in the law, they must be slain. O crucifie the flesh with the affections and lusts thereof, Gal. 5.24. Destroy the body of sin, Rom. 6.6. let out the very heart-blood of your bosome corruptions: This is the way to enter aright into covenant with God: As he confirmed his Covenant in the blood of his son, so we must begin our cove∣nant 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:* 1.103 and yet I must again refer you to our wor∣thy Divines, who have pressed this duty

upon men, much more convincingly than I can do. I promised to speak something touching the explicitness of our covenanting with God; but I have in part prevented my self as to that, in what I have laid down concerning the explicitness of our dedication: And if any desire to be further informed about this, they may look into that excellent Treatise cited in the Margent,* 1.104 where they will find both motives and also directions about express, explicit covenanting with God.

6. In the sixth and last place; (I have but one thing more to stir you up to, and then I shall close this Use, and that is this;) Devote your selves to the glory of God. David here pens this Psalm, in order to the dedicating of his House; and he begins it thus; (verse 1.) I will extol thee, O Lord, &c. and he would thus extol God, not only by praise, but in the course of his life, this should be his great design and business: To be set for the glori∣fying of God, this is a great thing in our Dedication. He that truly dedi∣cates himself to God, devotes him∣self 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 conse∣quence, and so inseparable from perso∣nal Dedication,) therefore I will speak to it here, distinctly and by it self. And I conceive, there is not such a coincidence and coalition betwixt this and the foregoing Heads, but that there is some difference. As for ex∣ample; 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 glo∣ry of God, (this being the true way of glorifying God:) But here I bring in this, upon another account, which will somewhat diversifie it from the other. There you have that, which doth materially tend to the glory of God, from the nature of the action, but here I am considering the aim, and the intention of the person: He that obeys God, doth that which brings glo∣ry 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;* 1.105 This (saith he) is the dif∣ference between them, holiness more properly implieth a conformity to the Law, and godliness an aim of the soul to exalt God: so here I may distinguish as to that which I am upon: but why do I trouble the Reader with niceties? To the business in hand. In general, let me desire you, very much to eye Gods glory; let it be precious to you; and let your hearts burn with an ardent zeal, to promote and advance it in the world. Doth he deserve the name of a Christian, whose soul is not set up∣on this? O friends, doth God set himself to further your good, and will not you set your selves to further his glory? Shall so much mercy be received from him, and shall no glory be return∣ed to him? When Ahasuerus read in the Books, how instrumental Morde∣cai had been to preserve his life, he asks, what honour and dignity hath been done to Mordecai for this?* 1.106 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'l find creating mercy, pre∣serving mercy, redeeming mercy, and the many great things which God hath done for you: Now ask, what glory hath God had for all this? I fear but very little; how should this fill us with shame and grief! O shall we not pay God his Quit-rent, or his Rent-charge? Doth he protect our persons, estates, houses? &c. shall we withhold his Tribute and Customs? You know what I mean by this. What a condescension is it, that the great God will receive any honour from such poor worms as we are? How should this raise and heighten our zeal? Do any lose by promoting his glory? In advancing God,* 1.107 we advance our selves; by this, we gain honour to our selves; 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 endea∣vour by all means to honour God; for he tells us, He will honour them that honour him, 1 Sam. 2.30. The Ro∣mans so placed the Temple of honour, that there was no coming at it, but through the Temple of vertue. Would

you arrive at honour indeed? never think to come to it, but by your en∣deavours to exalt God. To conclude this; Do you expect to be glorifi'd with God in Heaven, and shall not he be glorified by you on earth? Doth not that deserve all you are, or can do, in order to the glorifying of God? O set your selves therefore to further this glory of God: If you may do it any way, whether by doing or suffering,* 1.108 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,* 1.109 and God may be honour∣ed, do you rejoyce. How should we carry it, like Persons indeed dedicated to God, if we were thus zealous for Gods 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, con∣trive, act to our utmost, devote our selves to the glory of God.

More particularly, I will leave two things with you:

1. Let your deportment and conver∣sation be such, that God may be glorifi∣ed.

Let your light so shine before men,* 1.110 that they may see your good works, and glorifie your Father which is in Heaven: (so Christ exhorts you.) The matter of our lives should be such, or our lives (materially considered) should be such, as that glory to God might re∣sult from them. This glory of God, lies in the displaying and manifesting of his glorious Attributes and excellencies, to and before the world: (I speak of Gods manifestative glory,) Joh. 17.4. compar. with verse 6. Numb. 14.21. Levit. 10.3. Psal. 72.19. You that profess your selves a dedicated people, do you so live, that you may display and manifest Gods infinite perfections, that you may make them visible and conspicuous, to the world: live out the holiness, wisdom, mercy, goodness of God; that those that see your conver∣sations, 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 roy∣al Priesthood, a peculiar people, that they should [shew forth] the vertues of

him, who hath called them out of dark∣ness into his marvellous light, 1 Pet. 2.9. Dedicated persons must shew forth the excellencies of the blessed God, in their deportment: 'tis not enough for them, in their own thoughts, to ac∣knowledge and admire them, but they must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shew them forth to others. O let us often put this en∣quiry to our selves, Do we so live, as that the Attributes of God are made vi∣sible and conspicuous in our conversati∣ons?

2. Let the glory of God be your su∣pream 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 eve∣ry mans end in life, to exalt God. O Lord thou art my God, I will exalt thee, Isa. 25.1. We live, but what is the end which we propound to our selves in living? Many carry it, as though they propounded no end at all to them∣selves; 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 sensu∣al part, to make provision for posteri∣ty, &c. But as to the glorifying of their Creator and Maker, that they never intend. This is sad; are these ends fit for a man? Much more, are they fit for a Christian? O that mens profession should be so high, and their ends so low! Let it be otherwise with you; let the end of your life be Gods glory: An end makes the man, this end makes the Saint. Here lies the excel∣lency of a man above a beast, he pro∣pounds 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,* 1.111 if you dye, dye to God, in both eye God as your principal end: The person and the life, are to be judg∣ed by the end; when the glory of God is the end, then person and life are tru∣ly excellent. God judges not of men

by particular acts, but by their fixed and ultimate end. O as life is deri∣ved 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 glo∣rified thee on the earth, &c. And now, O Father, glorifie thou me, &c. Joh. 17.4, 5. To Paul, To me to live is Christ, and to die is gain, Phil. 1.21.* 1.112 The words are vari∣ously interpreted, but the most of Interpreters put this sense upon them; Paul liv'd Christ, Christ was the matter and the end of his life; and upon this, death was gain to him. If you would be holy in life, happy in death, aim at nothing in your general course, short of Gods glory.

2. Let this be your end in particular actions: these are of several kinds, some are Natural, some Moral, some Spiritual; and the particular acts un∣der

these are innumerable; well, let all be referred to the glory of God; whatever you do, whether you eat, or drink, or trade, or converse, or pray or hear, in every action intend and aim at this. It cannot be imagined, that a man in every individual act, should formally and* 1.113 explicitly intend Gods glory; but this is the bent of the heart, and a gracious person char∣ges 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 there∣fore he keeps on in his way, and often he revives upon his thoughts, whither he is going: Thus 'tis here, in a belie∣vers eyeing of the glory of God,* 1.114 as his end in all his actions. Let this be done by you; In every thing that God

doth, his glory is his end: In Creation, in Providential Acts, in special Acts of Grace, still his glory is his end: I have created him for my glory, Isa. 43.7. I wrought for my names sake, Ezek. 20.9. To the praise of the glory of his grace, (or glorious grace,) Eph. 1.6. Should not we imitate God in this, in every thing we do, to make his glory to be our end also? Take heed of other ends, especially in religious acts: we are too apt to give way to bad ends, in the best actions: How often do we make God the object of worship, when Self is the end of it? What horrid hypocrisie is this! how is God provoked by it! Sin∣cerity and hypocrisie are best discovered by a mans ends in what he doth: An Hypocrite may do much, but he can never sincerely aim at Gods honour. And all that he doth, is all spoiled, because his end is naught. As in the case of Jehu, he did that which was according to the will of God,* 1.115 but self was his end, he aim∣ed 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 mur∣der, Hos. 1.4. O how many mens preaching, praying, &c. is turned into sin, because self is that, which they aim at in all. 'Tis the end that speci∣fies 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 ho∣noured as mens 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 care∣ful here, that in all you eye Gods glo∣ry 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 eve∣ry 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 Gods glory: Nothing short of this will be Personal Dedication. And so I have done with this Use.

Notes

• * 1.1

  Rev. 12 9.
• * 1.2

  2 Cor. 4.4.
• * 1.3

  1 Sam. 25.10, 11.
• * 1.4

  2 Cor. 10.4, 5.
• * 1.5

  Psal. 110.3.
• * 1.6

  Isa. 26.13.
• * 1.7

  2 Pet. 1.4.
• * 1.8

  2 Cor. 5.17.
• * 1.9

  Luke 12.47.
• * 1.10

  Psal. 56.12.
• * 1.11

  Prov. 20.25.
• * 1.12

  Ezek. 17 15.
• * 1.13

  Gal. 6.7.
• * 1.14

  Of this con∣troversie, vid. Chamier. t. 4. de Sacram. l. 2. c. 12. Ger∣hard. t. 4. de Sacram. p. 335, &c. and many others.
• * 1.15

  Matth. 14.9.
• * 1.16

  Rom. 6.6.
• * 1.17

  Psal. 119.106▪
• * 1.18

  Judg. 11.31, 35.
• * 1.19

  Dan. 5.23.
• * 1.20

  Damus ami∣cis, dedimus Hostibus. Ste∣phan. Ʋrbem, agrum, aras, focos, seque, uti dede∣rent. Plaut. in Amphitr. Such as yielded upon the prevailing strength of their Enemy, vvere called, Dedititii. Quum ex dedititiis Delgis complures Caesarem secuti. Caes. Comm.
• * 1.21

  Jam. 1.18.
• * 1.22

  Jer. 2.3.
• * 1.23

  Rev. 14.4.
• * 1.24

  Psal. 16.3.
• * 1.25

  Heb. 12.14.
• * 1.26

  Psal. 119.94.
• * 1.27

  Matth. 7.21.
• * 1.28

  Psal. 84.11.
• * 1.29

  Rom. 12.1.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  Prov. 20.27.
• * 1.32

  Psal. 100.3.
• * 1.33

  Eccles. 12.7.
• * 1.34

  Psal. 139.14, &c.
• * 1.35

  Facít, nam ser••nt, nec minor nunc sumptus Omnipotentiae, quàm in Exor dio n••stro. Eadem est ope∣ra, eadem cura. Si omnipotens illa dextra excuteret nos in no∣st••um praecipites rueremus Nihilum. Nieremb. Theopolit. p. 48.
• * 1.36

  Acts 17.28.
• * 1.37

  1 Pet. 4. ult.
• * 1.38

  Matth. 20.28. 1 Tim. 2.6.
• * 1.39

  1 Cor. 6.19, 20.
• * 1.40

  Vindic Piet. p. 3. p. 307.
• * 1.41

  Levit. 27.26.
• * 1.42

  Matth. 22.21.
• * 1.43

  Gal. 2.20.
• * 1.44

  Psal. 116.12.
• * 1.45

  Eph. 6.24.
• * 1.46

  Mic. 6.7.
• * 1.47

  Rom. 12.1. Psal. 51.17.
• * 1.48

  Gen. 14.21.
• * 1.49

  2 Corint. 8.5.
• * 1.50

  Cainistae sunt offerentes non personam sed opus personae. Lutherus in Gen.
• * 1.51

  August. in Psal. 29.
• * 1.52

  Tit. 2.12.
• * 1.53

  1 Thes. 4.3.
• * 1.54

  Da Domine quod jubes, & jube quod vis. August.
• * 1.55

  Psal. 40.8.
• * 1.56

  Rom. 12.3. Rom. 7.12. Deut. 10.13.
• * 1.57

  Psal. 81.11, 12.
• * 1.58

  Rom. 2▪25.
• * 1.59

  Matth. 7.21.
• * 1.60

  Heb. 10▪36.
• * 1.61

  Exod. 20▪24. Jam 4.8. & passim.
• * 1.62

  Isa. 56.7. Psal. 63.1.5. Cant. 2▪2, 3.
• * 1.63

  Psal. 73.28.
• * 1.64

  See Mr. Ry∣cauts History of the Otto∣man, &c. B. 2. Chap. 1. p. 98. & Chap. 23. p. 158.
• * 1.65

  1 Thes. 5.17.
• * 1.66

  Gal 6.16.
• * 1.67

  Eph. 2.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.68

  Luke 21.19. Jam. 1.4.
• * 1.69

  Patientia est malorum cum aequanimitate perlatio. Lact. l. 5. cap. 22. Est virtus conservans bonum rationis con∣tra tristitiam. Aquin. 22. Qu. 128.
• * 1.70

  1 Sam. 3.18.
• * 1.71

  Psal. 39.9.
• * 1.72

  Job. 1.21.
• * 1.73

  1 Kings 6.33.
• * 1.74

  Nisi Deus ho∣minibus placu∣erit non erit Deus. Tertull.
• * 1.75

  Eccles. 7.14.
• * 1.76

  Magna & praecipua vir∣tus ••st patien∣tia. Lactant. Vid•• ••ypr. de Bono Patien∣tiae. p. 362. &c.
• * 1.77

  Leve fit, quod bene fer∣tur onus Ovid. Levius fit pa∣tientia, quòd corrigere est nefas. Vide Plutarch. Mor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.78

  O virum pu∣trem & inte∣grum; o foe∣dum & pul∣chrum; O vul∣neratum & sa∣num; O in stercore seden∣tem & in coelo regnantem. Aug. of Job de Temp. Serm. 105. Cesset voluntas propria non erit infernum. Bernard. Rom. 15 5. Colos. 1.11.
• * 1.79

  1 Pet. 5.7.
• * 1.80

  Psal. 31.15.
• * 1.81

  Providentia ita curat omnia ut u∣num aliquid▪ ita singula, ut si il∣lud curaret unicum. Aug.

  Adjice ad utilissimam dulcissimae Providentiae praesumptionem, de singulis sic curare Deum quasi sin∣guli soli essemus in mundo, quemad∣modum Adam in Paradiso. Non distrabitur, non confunditur multi∣tudine divina procuratio. Nie∣remb. Theopolitic. p. 55.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epictetus Enchirid. c. 77. &c. 79. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Senec. de tranq. Animi.
• * 1.83

  Acts 26.28.
• * 1.84

  Isa. 66.9.
• * 1.85

  Matth. 7.14.
• * 1.86

  Matth. 16.23.
• * 1.87

  Luke 9.23.
• * 1.88

  2 Sam. 6.22.
• * 1.89

  Hebr. 13.5.
• * 1.90

  1 Chron. 22.19.
• * 1.91

  Eadè nos faci∣emus quae caete∣ri? Nihilinter nos & illos in∣tererit? Pluri∣mum. Senec. Ep. 5.
• * 1.92

  Ezek. 20.37.
• * 1.93

  Pactum est duorum pluri∣umve consensus in idem placi∣tum.
• * 1.94

  Vide Zanch. in Hos. 2.21. Clop∣penb. in Syntag. Disput. Selec. de Foedere. Coccei: de Foedere. Camer. de Tripl. Foedere. Wendelin. Theo∣log Christ. l. 1. c. 19. Tilenum p. 2. Disput. 54. Ames. Med. l. 1. c•• 38. & 39. (& quamplures ali∣os, de Foedere inter Deum & Crea∣turain t•• actantes.)
• * 1.95

  Mutua foederatarum partium obligatio, est forma foederis: (so all express it.) Foedus propri•• obligationem duarum partium, certis utrinque conditionibus com∣plecti, 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.
• * 1.96

  Anima foe∣deris. Paraeus, in Gen 17. Substantia foe∣deris. Jun. Caput foederis. Musc.
• * 1.97

  Psal. 144 ult.
• * 1.98

  Perdider at om∣nia illa quae de∣derat Deus, sed habebat ipsum qui omnia de∣derat Deum. Aug. of Job 1. Serm. de Temp. 105.
• * 1.99

  Ita anti∣quatum est ve∣tus legale soe∣dus operum, cum restipula∣tione vitae aeter∣nae sancitum, ut solutâ cum Deo spirituali ag∣glutinatione, & extinctâ spe vitae aeternae ex illo foe dere acquirendae, maneat tamen sub lege obligatio, & nexus damnationem trahens, donec Deo per Christum agglutinemur novo foedere. Cocceius de Foed. Disp. 7. Th. 71.
• * 1.100

  1 Cor. 11.27, 29.
• * 1.101

  Isa. 28.15.
• * 1.102

  Rom. 12.1.
• * 1.103

  Dr. Preston of the New Cov. Ball, Bulkely, Ruther ford, Sedgw. &c.
• * 1.104

  Vindic. of Godliness. par. 1. p. 201. &c.
• * 1.105

  Dr. Manton upon Jude. p. 200.
• * 1.106

  Esth 6.3.
• * 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Rhetor.
• * 1.108

  Philip. 1.20.
• * 1.109

  Joh. 3.30.
• * 1.110

  Matth. 5.16.
• * 1.111

  Rom 14.7.
• * 1.112

  Hic nobis proponitur, quis sit prae∣stantissimus vitae scopus. Scotan. Omnes vitae meae actiones ac perpes∣siones ad Christi gloriam tendunt, & directae sunt. Piscat. Vitam me∣am Christo & Evangelio consecra∣vi. Esthius.
• * 1.113

  Non oportet ut semper aliquis cogi∣tet de ultimo fine, quandecunque aliquid appetit vel operatur: sed virtus primae intentionis, quae est respectu ultimi finis manet in quoli∣bet appetitu cujuscunque rei, eti∣amsi de ultimo fine actu nen cogite∣tur, sicut non oportet, quòd qui va∣dit per viam, in quolibet passu co∣gitet de fine. Aquin. 1.2. Qu. 1. Art. 6.
• * 1.114

  Duobus modis referri aliquid ad Dei gloriam dicitur; jam forma∣litèr & explicitè, &c. Vossius, Thes. Theolog. de Virt. Gentil. Th. 2 p. 559.
• * 1.115

  Quicquid boni fit ab homine, & non propter hoc fit, propter quod fieri debere vera sapientia praecipit, et∣si officio videatur bonum, ipso non recto fine peccatum est. Aug. contra Julian. l. 4. c. 4.