of a Prophet coming to the Captains of the Host and he said I have an errand to thee O Captain And Jehu said unto which of all us And he said to thee O Captain I a poor Minister bring a message from the Lord to sinners namely that God would have them to enter into Covenant with him Now will these ask me To which of them I bring this message I answer To thee O sinner whoever thou art that hast not yet engaged thy self to God This is every mans duty and let men think what they please till they have done this they have done just nothing in religion The Scripture speaking of the conversion of the Gentiles sets it forth by this Psal 68.31 Princes shall come out of Egypt Aethiopia shall soon stretch out her hands unto God h. e. they shall enter into Covenant with God Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord. Zech. 2.11 Many Nations shall be joyned to the Lord in that day and shall be my people O that in these days we might see more of the accomplishment of these Prophesies that the poor Heathens might be brought to joyn themselves to the Lord and that Christians living under the Gospel they also might subscribe with hand and heart to God and enter into the obligation of the Covenant 'T was prophesied of the Jews upon their coming out of Babylon they should be so affected with this great mercy that they would renew and heighten their Covenant obligations Jer. 50.5 They shall ask the way to Zion with their faces thitherward saying Come and let us joyn our selves to the Lord in a perpetual Covenant that shall not be forgotten Sinners will you speak this as to your selves and make it good will you joyn your selves to the Lord in an everlasting Covenant God incline your hearts thus to dedicate your selves to him I will press this upon you by a few Arguments 1. 'T is an unspeakable mercy that God will deal with the Creature in the way of a Covenant As he is our Soveraign he might have imposed a Law upon us and dealt with us only in that way But such is his mercy and condescension he will deal with us also by a covenant A Law obliges the creature whether he consent to it or not but now a covenant presupposes consent Man being a free and rational agent God deals accordingly with him and sets a covenant before him which if he will consent to he shall be happy for ever Doth not this hold forth infinite goodness in the great God that he will thus treat with us And after all this shall not we be willing to enter into covenant with him Besides this consider the Nature of a Covenant 'T is as the * Pactum est duorum pluriumve consensus in idem placitum Civilians define it the consent of two or more to something that is agreed upon but this is a very imperfect description More fully therefore A * Vide Zanch. in Hos 2.21 Cloppenb in Syntag. Disput Selec de Foedere Coccei de Foedere Camer de Tripl Foedere Wendelin Theolog Christ l. 1. c. 19. Tilenum p. 2. Disput 54. Ames Med. l. 1. câ— 38. 39. quamplures alios de Foedere inter Deum Creaturain tâ— actantes Covenant is a mutual stipulation or compact between two parties as to something wherein they do agree upon which they are mutually obliged each to the other Such a Covenant there is betwixt God and the Creature these two do interchangeably indent and stipulate each to the other the one for mercy the other for duty and so there a mutual obligation passes upon both Says God here is pardon reconciliation eternal life which I offer upon such and such terms and I am willing upon those terms to engage to give out these mercies Says the Creature I accept of those terms and I solemnly bind my self to make them good according to the utmost of my strength Then says God 't is a Covenant betwixt us I bind my self to thee and thou bindest thy self to me be thou faithful to me I will be faithful to thee What an Ocean or Treasury of love and goodness doth God manifest in this federal transacting of things that he should be willing to stipulate with us and to enter into an obligation to us O the heights bredths depths lengths of this love Here 's another difference betwixt a Law and a Covenant a Law binds the subject but it doth not bind the Lawgiver quatenus Lawgiver the obligation there is but to one party but now a Covenant binds both there the * Mutua foederatarum partium obligatio est forma foederis so all express it Foedus propriâ— obligationem duarum partium certis utrinque conditionibus complecti certum est Gomar Haec est mutua reciproca conventio foederis ut homo intuitu promissae mercedis alacrius operetur Deus intuitu operis det mercedem Cloppenb Disp 1. Th. 7. obligation is reciprocal It hath pleased God to deal with man this way and so he binds himself As to his Law we only are bound but as to the Covenant he out of the riches of his grace is willing to be bound as well as we How should the consideration of this immense love of God engage the Creature to Covenant with him 2. The matter of the Covenant on Gods part is very high the terms or conditions on our part are very just and equitable If this be so surely then men will be willing to enter into Covenant with God one would think this should carry it against all opposition and frivolous objections In every Covenant there is something promised and something demanded in order to the making good of what is promised In this Covenant that which is promised is on Gods part and this is the matter of it what is that No less than that God will be your God O admirable transcendent mercy what can be higher than this I will open it under the next particular The terms or conditions are on the Creatures part what are they That the sinner will break off all his leagues covenants with sin and Satan and the world and that he will enter into a league of friendship with and subjection to the blessed God Surely these are very fair and reasonable terms the sinner cannot well object against them God offers very high he goes no lower than the making over of himself whatever I am saith God it shall be all yours but the terms spoil all God stands upon too high conditions and that keeps us of doth he so that would be something indeed for he that promises something upon impossible and unreasonable conditions promises nothing But can you make good what you say Take heed of belying God what doth he require of you Is it to burn in Hell a
and peculiar Reasons for House-Prayer you pray in secret not only because of the Command but because of those special and peculiar reasons which attend that duty Family-prayer hath the same inducements there are such and such cases circumstances considerations which this duty doth best hit and meet with and is best suited to O therefore make conscience of it There are Family-sins to be bewailed Family-miscarriages to be reformed Family-mercies to be acknowledged Family-wants to be supplied Family-undertakings to be blessed Family-afflictions to be sanctified Family-dangers to be prevented Now are there so many cases proper to a Family as a Family and shall there not be Family-prayer to reach to all these O that Masters of Families would consider what I say 4. Mercy and Justice Pity and Fidelity call upon you to call upon God in and with your Families Have you precious souls committed to you will you let them perish where 's your mercy and pity shall so many Children so many Servants be lost for ever for want of Prayer be not so cruel for the Lords sake You feed their bodies it would be cruelty to let them starve for want of food but is not this worser cruelty to starve their souls never to pray with them never to help them onwards in Heaven's way O though you have not the Grace of a Christian yet if you have but the bowels of a man methinks you should pray in your Families to prevent the ruine of those precious souls that are under your roof Besides this consideration which is proper to Mercy Justice requires this of you Family-prayer is a debt which you owe to them who are under you they owe subjection obedience and service to you you owe prayer to them The Apostle having spoke to Masters to give unto their Servants that which is just and equal presently subjoins Continue in prayer as if this was one thing that Masters in justice are to give to their Servants Col. 4.1 2. O 't is a real wrong to your Servants when you do not pray with them you are not only unmerciful but unjust in so doing not only false to God but injurious to them you may better withhold their wages from them than the duties of Religion 5. If this be nothing to you let me add further Self-love requires this of you I mean by this not so much Self-love with respect to your selves at the great day of Account though that be the main but I mean Self-love with respect to your present concerns you would have your Families blessed your Houses secured Self-love puts you upon this and can you hope for this if you neglect Family-prayer Ah you and yours lie open to judgments so long as this is neglected Jer. 10.25 Pour out thy wrath upon the Heathen and upon the Families that call not upon thy Name This imprecation is a kind of commination God will pour out his wrath upon Prayerless-families Till Prayer be set up in your Houses judgment hangs over your heads the curse of God is over you and all that belongs to you you live in the midst of dangers every moment you lie down every night liable to some sudden and sore evils O 't is not only thus with you that you are out of God's care and tuition but so long as Prayer is neglected you are under his fierce displeasure which is continually ready to break out against you O where 's your Self-love If there was nothing more than that one would think that should put you upon Family-Prayer Do you love your Selves your Houses your Estates your Relations and yet will you not fall upon the means which are proper to bring down the blessing of God upon them No Prayer no Protection from evil no communication of Good in a Covenant way The unpraying Family is the unblessed Family And are these things so what reason have I then to bewail the too general omission of this duty I speak of what is in this City Is Family-Prayer duely performed in every House in this City If one should go from House to House and ask at every House Is God here called upon Doth the Master of this House pray with his Family Oh I fear it would be answered by too many No God is not here sought unto Here we live here we feed here we trade here we rush into the world as soon as we are up and here we go to bed as soon as our business is over but here 's no Prayer O Lord how sad is this that in a City where the Gospel hath been so long so powerfully preached that in a City which hath passed under such variety of remarkable judgments there should be so many Prayerless Houses O 't is a rocky heart from which this consideration doth not fetch some sighs and tears I beseech you who have any conviction or tenderness upon your Consciences let it be otherwise with you Let the Arguments that have been used prevail with you forthwith to set up Prayer in your Houses if hitherto it hath been omitted How would it rejoice my soul might I but hear upon the reading of this That some Citizen was wrought upon to call his Family together and to say The Lord forgive me hitherto I have liv'd in the omission of Prayer with you but now the Grace of God enabling me I am resolv'd to fall upon it morning and evening we will call upon God together we will not only eat and drink together and work together but we will also pray together The good Lord work this resolution in many of you O if it be not within your doors Lord have mercy upon us there will be too much cause to write upon your doors The Lord have mercy upon you Can you read such motives as have been set down and yet not pray Have you liv'd to see and feel such terrible judgments by Plague and Fire and yet not pray Are you upon such uncertainties for the future and yet not pray I trust in the Lord some will be wrought upon 'T is your own advantage that I aime at 't is only your own souls good and your Families good that I design if you will yet go on in an ungodly course what 's that to me I have done my duty Do I come with things disputable to you do I speak as one that pursues the interest of a Party Surely no that which I urge upon you is as cleer as the light of the day and that which all parties agree in and therefore let not any reasonings or prejudices keep you off from the practise of a duty so clear so universally granted Especially you that are Professors do you pray in your Families what a Professor and not pray in thy House what a shame is this what a contradiction to thy profession what a demonstration of the unsoundness of thy Profession what mischief dost thou do to others by this how many loose and carnal persons are hardned upon thy omission what
subjection to his holy will this is the vital act of grace the proper and genuine effect of it No unsanctified unregenerate man can do this before conversion the sinner is all for his own will he will not be subject to the law of God he will have none upon the throne but himself O what a proud stubborn rebellious creature is man in his natural state He says with Pharaoh Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go Exod. 5.2 And with them Our lips are our own who is Lord over us Psal 12.4 But after saving grace hath fastned upon him he is another man then 't is the language of Paul Lord what wilt thou have me to do Acts. 9.6 now his will is melted into the will of God now the law is written in the heart Psal 40.8 and there is a principle within him which suits with and inclines him to the good will of God Observe me further the sanctification of our will lies in the subjection of it to Gods will That great work of sanctification extends to all the faculties but principally 't is terminated upon the will that 's the faculty which renewing grace doth most with for of all the faculties that is the most depraved and vitiated there is the very nest seat of sins venome and poison 't is that which makes the greatest opposition to God there is Satans strongest hold when that is once taken all do yield the sinner is gained when the will is gained when that is once made pliable flexible obedient the work is done That which I infer from all that hath been spoken is this would you act as becomes you as you are creatures would you have an evidence of sanctification as to your persons and wills Then surrender and resign up your selves to the supream absolute holy will of God If you will but dwell upon this in your Thoughts a little and urge it home upon your selves it will be enough the spirit of God setting it on to prevail with you to do what I am urging upon you The work would be endless If I should enlarge upon every Head according to what the matter would bear otherwise I might further enforce this self-resignation and subjection from these particulars Rom. 12.3 Rom. 7.12 Deut. 10.13 1. Gods will is an excellent will 2. 'T is the creatures advantage to correspond with this will Psal 81.11 12. 3. Many are the mischiefs that rise from non-subjection 4. God will have his will Rom. 2 25. one way or another for volunt as Dei semper impletur aut à nobis aut de nobis Aug. It shall either be done by us or upon us 5. External profession without this is a meer vanity Matth. 7.21 6. This is absolutely necessary to salvation Heb. 10 36. Here is full weight measure pressed down put all together these considerations must needs preponderate and weigh down all objections that the carnal heart of man can make against subjection to Gods will But I shall pass by these things and rather insist upon something by way of direction as to the matter or the extent of the duty it self And this I will reduce to two general Heads 1. Surrender up your selves to the will of God as this refers to acts of worship or to holy duties I mean prayer hearing receiving the Sacrament c. The will of God reaches to these and it calls for our subjection and obedience in our constant performance of all those holy duties which the great Law-giver hath stamped his command and institution upon This is to be religious Religion in its primary notion points to the worship of God in the matter and manner of it what is religion Take it strictly 't is this to worship God upon the consideration of his glorious excellencies and will and to do this according to his will If you desire to be religious as surely you either do or ought to do religion being both the duty and also the advancement of the creature then you must comply with Gods will in attending upon the several parts of sacred worship doing all according to the mind of God there 's no religion without this That which I shall press upon you therefore is this surrender up your selves to God yield obedience to him in frequent constant attendance upon and performance of holy duties whether they be publick or private You have very strong reasons for this O that mens corruptions were not stronger than all the reasons that can be alledged God wills them 't is his will that you should pray hear read c. Is not that reason enough Holy duties are that homage which God requires and which the creature doth indispensably owe to his Creator and besides this they are the means in and by which God doth work in them the Lord vouchsafes his presence Exod. 20 24. Jam 4.8 passim gives the soul communion with him in his love and blessedness displays his grace dispenses his blessings and what not By them God carries on the great designs of his mercy for he sets in with them and doth great things by them here 't is that he quickens the dead softens the hard tames the stubborn humbles the proud enlightens the blind cleanses the filthy comforts the sad fills the empty heals the wounded here the sinner is converted the Saint edified here the thirsty soul finds peace joy delight satisfaction Isa 56.7 Psal 63.1.5 Cant. 2 2 3. Assurance c. These are the pools where the Angel of the Covenant moves Joh. 9.4 the wells of salvation out of which the soul draws the water of life Isa 12.3 the breasts of heavenly consolation the keys which unlock the treasuries of mercy the golden pipes through which mercy flows Zech. 4.12 the ladder by which we ascend to God and he descends to us Gen. 28.12 the vehicula coeli the waggons which carry Earth to Heaven and Heaven to Earth Gen. 45.27 the galleries in which Christ delights to walk Cant. 7.5 O the blessed effects of holy duties by them corruption is mortified grace wrought and strengthened comfort increased doubts resolved evidences cleared c. As duty goes up grace goes up and sin goes down the more in duty the more of grace Is not here enough to engage every man to fall in with the will of God in the performing of holy duties David said it was good for him to draw near to God Psal 73.28 O that we did look upon duty as good that it was good to hear good to read good to pray good to meditate good to be at the Lords Table 'T is greatly to be lamented that there are so few who do conform to the will of God herein look upon the practices of the most of men God hath but little worship from them they seldom pray seldom come to the word
name of a Christian whose soul is not set upon this O friends doth God set himself to further your good and will not you set your selves to further his glory Shall so much mercy be received from him and shall no glory be returned to him When Ahasuerus read in the Books how instrumental Mordecai had been to preserve his life he asks what honour and dignity hath been done to Mordecai for this Esth 6.3 Pray do you call for the Book of mercies 't is a vast volume in every page and line 't is filled up with mercy read it a little there you 'l find creating mercy preserving mercy redeeming mercy and the many great things which God hath done for you Now ask what glory hath God had for all this I fear but very little how should this fill us with shame and grief O shall we not pay God his Quit-rent or his Rent-charge Doth he protect our persons estates houses c. shall we withhold his Tribute and Customs You know what I mean by this What a condescension is it that the great God will receive any honour from such poor worms as we are How should this raise and heighten our zeal Do any lose by promoting his glory In advancing God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhetor. we advance our selves by this we gain honour to our selves this is a thing that we are very ambitious of 't is a sweet morsel that we are very greedy of Now the best the surest way to attain this is for us to endeavour by all means to honour God for he tells us He will honour them that honour him 1 Sam. 2.30 The Romans so placed the Temple of honour that there was no coming at it but through the Temple of vertue Would you arrive at honour indeed never think to come to it but by your endeavours to exalt God To conclude this Do you expect to be glorifi'd with God in Heaven and shall not he be glorified by you on earth Doth not that deserve all you are or can do in order to the glorifying of God O set your selves therefore to further this glory of God If you may do it any way whether by doing or suffering Philip. 1.20 whether by life or death if Christ may be but magnified 't is no matter what it costs you and though you decrease and go down in the world if Christ may increase Joh. 3.30 and God may be honoured do you rejoyce How should we carry it like Persons indeed dedicated to God if we were thus zealous for Gods glory 't is not enough to talk of this or to do something in a slighty careless perfunctory manner in order to it but we must study plot contrive act to our utmost devote our selves to the glory of God More particularly I will leave two things with you 1. Let your deportment and conversation be such that God may be glorified Let your light so shine before men Matth. 5.16 that they may see your good works and glorifie your Father which is in Heaven so Christ exhorts you The matter of our lives should be such or our lives materially considered should be such as that glory to God might result from them This glory of God lies in the displaying and manifesting of his glorious Attributes and excellencies to and before the world I speak of Gods manifestative glory Joh. 17.4 compar with verse 6. Numb 14.21 Levit. 10.3 Psal 72.19 You that profess your selves a dedicated people do you so live that you may display and manifest Gods infinite perfections that you may make them visible and conspicuous to the world live out the holiness wisdom mercy goodness of God that those that see your conversations may see much of God in them The Apostle speaks of holding forth the word of life Phil. 2.16 There is an holding forth of the God of life as well as of the word of life And the Saints are said to be a chosen generation a royal Priesthood a peculiar people that they should shew forth the vertues of him who hath called them out of darkness into his marvellous light 1 Pet. 2.9 Dedicated persons must shew forth the excellencies of the blessed God in their deportment 't is not enough for them in their own thoughts to acknowledge and admire them but they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew them forth to others O let us often put this enquiry to our selves Do we so live as that the Attributes of God are made visible and conspicuous in our conversations 2. Let the glory of God be your supream and main end both in the whole life and also in particular actions 1. As to the whole life take it in the lump and mass this should be every mans end in life to exalt God O Lord thou art my God I will exalt thee Isa 25.1 We live but what is the end which we propound to our selves in living Many carry it as though they propounded no end at all to themselves they come into the world and know not wherefore and then go out of the world they know not whither O that any should be so brutish what a sad thing is it when there shall be an end to terminate life that there is no end to raise and elevate life The most have an end but 't is not this end That which they aim at is to get wealth to be great in the world to please the flesh to pamper the sensual part to make provision for posterity c. But as to the glorifying of their Creator and Maker that they never intend This is sad are these ends fit for a man Much more are they fit for a Christian O that mens profession should be so high and their ends so low Let it be otherwise with you let the end of your life be Gods glory An end makes the man this end makes the Saint Here lies the excellency of a man above a beast he propounds an end to himself and acts accordingly Here lies the excellency of the Saint above a man his end is the glorifying of God this is a blessed end indeed let it be yours If you live live to God Rom 14.7 if you dye dye to God in both eye God as your principal end The person and the life are to be judged by the end when the glory of God is the end then person and life are truly excellent God judges not of men by particular acts but by their fixed and ultimate end O as life is derived from God let it be devoted to God As his mercy is the spring of life let his glory be the end of life What unspeakable comfort and holy confidence will this give you when you come to die if you be sincere in this At the ending of life 't is the end of life that is sweet 'T was so to Christ I have glorified thee on the earth c. And now O Father glorifie thou me c. Joh. 17.4 5. To
figurae tenonda est tamen Pauli Doctrina Quaecunque Deus in nostrum usum destinat fide precibus sanctificari Id. rites were in this or what the way and manner was how they did this that we do not find either in Scripture or in common Authors but Divines conclude that this was done by Prayer and Praisc David here pen's a Psalm to be used at the dedication of his House and in this Psalm there is Prayer and Praise as hath been show'd The Apostle tells us that every Creature is sanctified by the Word and Prayer 1 Tim. 4.4 5. And so every place is sanctified by the Word and Prayer If you would dedicate your Houses enter into them this way Seek God and bless God call upon him for mercies to be bestowed thankefully acknowledg mercies already received An Consecratio nullum habet jus Dedicatio est religiosa Quid ergo illa tua tum obtestatio â—ibicinis quid foculus quid Preces quid prisca verba volnerunt Tull. Pro Domo suâ At the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or making of their Gods the main thing which made the god was the prayer that the people used to him at that solemnity So that of Martial may be understood Qui fingit sacros Auro vel marmore vultus Non facit ille Does qui rogat ille facit Epigr. l. 8. c. 24. The very Heathens in their Dedications both of their Temples and also of private Houses they used prayer in their blind way surely 't is good for Christians when they are to enter upon their Houses to do it by fervent and solemn prayer and so to dedicate them to God This I shall speak more fully to when I come to the Application Secondly To dedicate the House to God it is humbly and fiducially to commit it to his Divine Protection and Benediction You will say this is the same with the former I conceive it is not I know we usually express and manifest this act by Prayer for therein we profess that we do thus recommend our selves and all our concerns to God and in prayer we ask of God this mercy that he will keep and bless us and our Habitations But yet Prayer and This are distinct for this is trust dependance or reliance upon God and surely Trust and Prayer are different things When I dedicate my House to God I do not only pray to him that he will be pleased to secure it but I cast my self upon Him for this and in a solemn explicit manner I commend it to his Holy and Almighty Protection This is the notion of Dedication Nehem. 12.27 Where 't is said At the Dedication of the wall of Jerusalem they sought the Levites a Here was Dedication and it was very solemn too * Et murorum Civitatis qui Deo ejusdâ—mque Protectioni certis precibus hymnisque commendabantur una etiam gratiis decenter actis pro consummatione operis Geierus in Dan. 3.3 Moenia nrbis Hierosolymae dedicata dicuntuâ— quando Sacerdotes Populus de eo gratias agebant Deo quod ope ejus restaurata urbs esset tum orabant ut sibi restituta Civitatis ac Libertatis fruitio tranquilla pacataque concederetur Hospin de Orig. Templor fol. 103. Dedicabantur a h.e. Deo ejusque protectioni commendabanmur Ravan .. in v. Dedicare as you may see by that which follows in the Chapter The thing dedicated was the wall of Jerusalem What was this dedication 'T was that which I am upon * Et Mnrorum Civitatis c. Nehemiah and the People in this solemn way committed this wall to God's Protection Here was their strength under God this was to secure City and Temple which much depended upon it and therefore they commend it thus to God that he would keep that which must keep and secure all that this Wall might be continually before him as the phrase is Isa 49.16 Thus every person must dedicate his House to God in the commending of it to his gracious protection And there 's reason enough for this for to be sure unless God keep the House and guard it by His especial Care and Providence it can never be safe Many that write Books dedicate them to such or such Persons and what do they aime at in this This is one thing in their eye that their Labours may be protected by them to whom they are dedicated The Christian dedicates his House to God this is done by the acting of his Holy Trust upon God that he will defend it from all evil I say this is one thing that he doth in this dedication Thirdly To dedicate the House to God 't is for a man to set up and advance and encourage Religion in it Hoc ritu simul admonebantur tunc ritè ordine unumquemque domo suâ frui si quoddam esset Dei Sacrarium ubt vigeret pietas sincerus ejus cultus Calv. This as Calvin observes was one thing designed in this Rite of House-dedication that men might know that they did then in a right manner possess their Houses when they did make them to be as Churches or Chappels where Piety and the sincere Worship of God might flourish This is a great thing in the dedicating of the House and indeed if I would fasten it upon any one head I would do it upon this To dedicate the House it is to consecrate it to the Lord to set up in it Piety Godliness the Worship Fear Knowledg of God to keep down in it sin wickedness profaneness whatsoever is evil All is included in that general and comprehensive word which I therefore made use of namely RELIGION What did David do when he dedicated his House O he resolved upon this That Religion should flourish in his Family that Holiness to the Lord should be written upon all in his Family that God should be duly worshipped and called upon in his Family Quod ille non dese solo verùm de suâ quoque familiâ voti istius sponsionem facit in eo exemplum vel maximè insigne nobis proponitur gubernandae familiae nostrae Masius in loc that he would not suffer sin to be in his Family other Houses might be Atheistical profane irreligious but his should not be so Thus Joshuah did also in a very eminent and exemplary way As for me and my House we will serve the Lord Josh 24.15 And Abraham hath a high commendation from God for this I know him saith God that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment Gen. 18.19 And 't is said of Cornelius that he was a devout man and one that feared God with all his House Act. 10.2 I might enlarge upon these Scripture-Instances and upon several Considerations to enforce the same practices upon ourselves but that is not my present business I am only now showing you what the Nature of this
by Prayer and Praise And indeed the first laying is not safe or firm without this In our entrings upon New Houses we have several civil rites and customs there are * Many open House-Dedication by these Feastings See Mariana and others cited in Lorinus upon Deut. 20.5 Dedicari res dicitur quan do cum solenni aliquo ritu vel convivio rei usus inchoaatur Menoch Feastings great Entertainments Friends come and rejoice with us and send in their Provisions to be merry with us and this they call House-airing or House-warming I have nothing to say against this usage provided 1. That this be soberly and temperately managed 2. That the main duty to God be not neglected But the misery of it is this we have these external expressions of Love and Joy when the religious part is omitted This I find former * Nos hodie Conviviis Domos nostras Dedicamus parum expenden tes divinum beneficium Muscul Nunc ferè res tota versa est in luxum Conviviorum plurimas Helluationes Moller Writers much lamenting O let not your Dedications lie in eating and drinking much less in intemperance and insobriety but in Prayer and Praise 'T is observed of the * Hoc etiamnum fit à Judais sed helluando pergraecando ludendo aliisque oblectamentis potius festum agitant quà m seriâ ad Deum gratiarum actione ob reportatam ab bostibus victoriam Buxtorf Synag Judaic cap. 23. Jews that they yet keep the Feast of Dedication but how do they keep it In swilling drinking immoderate use of the Creatures and the like but as for the serious remembrance of God's mercy vouchsafed to their Nation upon which that Feast was grounded that is lost O that it was not thus amongst Christians upon other Accounts what feasting are we like to have in this City as persons shall come into their New Habitations Pray take heed of excess do not so soon forget Gods punishing of you for this which I look upon as one of the Cities sins and withall make Conscience of the main As soon as you are setled in your Houses dedicate them by Prayer and Praise David here as soon as his House was built for so I told you some Expositors time the words he falls upon the dedication of it by Prayer and Praise I beseech you do you do as he did A word to each of these First for Prayer That 's a duty always seasonable but in the present case very seasonable Howshall our dwellings be * Peccatis polluuntur precibus sanctificantur aedes Scultet sanctified but by Prayer This is the Sanctifying Ordinance 1 Tim. 4.5 As sin defiles the House Prayer sanctifies it How will you testifie your dependance upon God for mercy in your Houses but by Prayer How will you own God to be your Chief Landlord Dei se inquilinos esse fatebantur Calv. that you hold all from him that you are his and your House is his and your All is his I say how will you own God thus if you do not enter with Prayer Will you settle upon your Houses and not ask God's leave You will not enter into your Neighbours House but you will say first By your leave Is not your House Estate Goods All the Lord's and will you invade his Blessings without his Leave Do you expect Protection from God that he will keep your Houses day and night and will you not in a solemn and special manner pray for this Can you look for any blessing but in the way of Prayer O set some time apart for the solemn performance of this duty Oh let your Prayers enter Heaven as soon as you enter into your Houses and plead with God thus Lord I justifie thee in thy judicial dispensations thou wast just in turning me out of my former Habitation for I did not pay thee my rent for it I did not only deserve to have my House in Flames but to have my Soul to burn in Hell for evermore Notwithstanding former forfeitures present unworthiness thou hast provided another House for me and mine Lord I am less than the least of all thy mercies but since out of thy free mercy thou hast made this provision for me help me to own thee in it to carry it better than formerly I have done Let my House and Heart and all be sanctified let me live and walk in it with a perfect heart Let me devote it and all in it to thy glory let thy special presence be with me and thy special providence over me Secure me from all evil and from mischievous men who are set on fire with Hell Let not my House be good and my Heart naught As my House is new let my Heart be new also Lord I here dedicate my House to thee I and my House will serve thee But I must break off from this the Spirit of God will direct you and assist you when with sincerity you set upon the Duty And then as to Praise In antient Dedications they used to give gifts and to offer Sacrifices In the dedicating of your Houses to God let your Gift and Sacrifices be Praise this is more to God than all Legal or Mosaical Sacrifices Psal 50.13.14 Psal 69.30 31. 'T is of great advantage for men to enter upon their Comforts with Thanksgiving * Non potest fieri utqui Donum Dei gratus agnoscit illo abutatur Muscul Minemur hinc pro omnibus rebus pracipuè cum primùm quid in usum venit Gratias Deo agere inde sane mens amore Dei as ita ad oinnem magis pietatem accenditur simulqueadmonemur at Deâ—Ì„ Donis quà m castissim utatur Quis enim re abutatur ad luxum pro quo jam Deo gratias egit Bucer We do not so easily abuse mercies which we solemnly bless God for Get such a sense of the goodness of God upon your hearts as to call upon your selves to bless God Ah and to call in others too to bless God for you and with you This was David's practise as I might show you in several places and in the managing of this I would have you in a special manner to fix upon those mercies which have a more immediate reference to the occasion As for example your Houses were burnt but as to the most of you a considerable part of your Estates was preserved however your Lifes were not touch'd Indeed this was admirable that in so fierce so terrible a fire the Life 's of more were not destroy'd It might have been with us as with Sodom our persons as well as our Houses and Estates might have bin consumed but the merciful God ordered it otherwise Lot own'd it as a singular mercy though he lost much that his Life was spared when Sodom was burnt Gen. 19.19 'T was mercy that when we were in flames we were not in blood too that 't was not killing and murdering as well as burning Blessed be
therefore the Prophet joins together Heathens and Families that do not call upon God Jer. 10.25 The Scripture-word by which ungodly men are described is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are such as do not worship God and this is the character of such They call not upon the Lord Psal 14.4 You may attend upon publick Ordinances upon the Lord's day but if you omit secret and Family-prayer you are but ungodly persons in the account of God you defraud him of the Worship due to Him 3. Obj. Others will ask me What profit is there in this much like to them Mal. 3.14 Do not we see that all things happen a like to all As 't is with the Non-praying House so 't is with the praying House we see no difference Did not the late Fire sweep away the one as well as the other If the Fire had pass'd over the Families where Prayer was as once the destroying Angel did over the Houses of the Israelites when the Aegyptians were smitten Exod. 12 27. then we should have been convinc'd that 't is good for men to be consciencious herein but now we are of another opinion Ans O take heed take heed of drawing such inferences from the late tremendous judgment I hope the most of you do tremble at such a thought as this objection doth suggest but yet I fear it prevails in too many The full answering of it would take up much time In short how apt are men to pervert God's Ends in his judicial proceedings Surely in the late dreadful providence God's end was to further Reformation Piety Religion Prayer in all the kinds of it amongst us and here men turn it quite another way and put a contrary construction upon it But O the wickedness as well as the weakness that is in this objection I would lay before such persons as have this in their hearts for I suppose few will speak it out to consider these few things 1. The judgments of God are very often promiscuously inflicted the Good and the Bad are both equally involved in the same external calamities As it fares with the Sinner so it fares with the Saint Piety doth certainly secure from eternal evils but not from temporal evils God hath an Eternity for the punishing of the bad and for the rewarding of the good as to that there shall be a difference indeed but here as as to temporal rewards and punishments there is no such discrimination He hath very wise ends in this which though at present we cannot fadom in time we shall And therefore let none from the late judgment which was impartially and promiscuously executed be hardened against an holy course or religious duties for this is no new thing 't is but that which hath been in all Ages God will have none to take up religion mainly or chiefly upon Temporal advantages he will let the world see he hath better recompences than what lie in the bestowing of outward good or preservation from outward evil As also that he is not fond or partial in his Government of the world but very just and righteous Insomuch that if his People sin against him it shall be so far from their being exempted from corrective providences that they shall be the first who shall smart under them See 1 Pet. 4.17 Ezek. 9.6 2ly God's judgments are often very mysterious they are nunquam injusta but interdum occulta as Aug. speaks Psal 36.6 Thy judgments are a great deep Psal 77.19 Thy way is in the Sea and thy path in the great Waters and thy footsteps are not known Rom. 11.33 How unsearchable are his Judgments and his ways past finding out Such was the late dismal Fire O it was a very mysterious hid dark dispensation we felt it but we do not yet understand it But shall any from a mysterious judgment argue against a clear and known duty such as Family-prayer and an holy life is what ever God's designes were or his reserves that I cannot yet fadom but surely this he never aim'd at to take me off from Duty and I greatly sin if I put such an interpretation upon what he hath done 3ly Though the same judgments may befall God's people and others praying and not praying ones yet there is a vast difference Consider them materially they are the same but consider them in their ends and circumstances Isa 27.7 they are not the same As 't is in Mercies Saints and Sinners have the same Mercies yet there is a great difference for what the one have 't is in Love what the other have is in Anger So 't is in judgments what befalls the Wicked befalls the Godly but yet there 's a great disparity 't is judgment and in judgment to the one 't is judgment but 't is judgment in mercy to the other 't is Poyson to the one 't is but Physick to the other 't is a Knife to kill to the one 't is but a Knife to cut and so to cure to the other 't is Punishment to the one 't is but Chastisement to the other there 's the wrath of a Judge to the one 't is but the anger of a Father to the other Praying Houses 't is true were burnt down as well as others there was no difference as to the external stroke Ah but in other respects the difference was great Such as desir'd in all things to approve themselves to God to dedicate their Houses to God though they drank of the common cup yet the case to them is altered In the Fire they had God's presence with them to support teach sanctifie comfort to make up their losses in himself to make up outward losses with inward gain to show them that House to which no Fire shall reach and the like I doubt not but many of the people of God have found this to be true Now it was not thus with others Therefore let not any argue against Religion or a religious course as being unprofitable for that is false Though it doth not keep off judgment yet it keeps off the sting of judgment it makes it to be a quite other thing so that it carries Honey with it in the midst of all its gall and wormwood it so circumstantiates the worst of common evils that they become wholsome and tolerable Let Atheists then be silent here 's enough to stop their mouths though in outward appearance all things come alike to all Eccles 9.2 4ly Where Prayer was performed there were sins which incensed and provoked God O! God did put no difference betwixt praying families and others for though in this they did their duty yet in other things they did not O the pride the covetousness c that was in praying Houses and therefore no wonder that they shared in the common judgment Were there no sins with them even with them as 't is 2 Chron. 28.10 Now let me tell you You that neglect Religion Prayer in your Houses God will punish you because you do not