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
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
stercore sedentem in coelo regnantem Aug. of Job de Temp. Serm. 105. Cesset voluntas propria non erit infernum Bernard Rom. 15 5. Colos 1.11 excellent persons should we be what happy lives should we live could we but come up to and make good this dedication when the wind and tide go the same way the waters are smooth what peace and serenity should we enjoy if Gods will and our wills might concur Bernard says Take away self will and Hell would not be Hell The God of patience strengthen us with all might according to his glorious power unto all patience and long-suffering with joyfulness 2. Surrender up your selves to the will of God as to what is to come my meaning is this refer all to Gods dispose your persons conditions relations all your concerns refer them to God This is both the Christians duty and priviledge he need not trouble himself with anxious thoughts about what is future but he may leave all with God and cast all his care upon God 1 Pet. 5.7 and rest there We must neither prescribe to God that 's pride nor distrust God that 's unbelief 't is the former that I drive at O Christians do not prescribe to God or impose upon God as to future mercies or your future conditions but put your selves into his hands and lie at his feet and let him do what he sees best Thus the child carries it to his Father and we have a better Father in Heaven to leave our selves and our all with We love to be directing providence as Joseph would tell his Father what he had to do Gen. 48.17 18. or imposing upon Providence such and such things we foresee or have them in our thoughts and then we are selfish and hasty and must order God both as to things and times Is it not much better to refer all to God He 's a God of wisdom and a God of mercy and therefore we have the greatest ingagements and encouragements too that are imaginable to sit still and to let God alone God knows what is best such is his wisdom he will do nothing but what is for the best such is his mercy Had we a friend upon earth of whom we could have this assurance we should refer all to him God is willing to take our affairs into his * Psal 31.15 hands to engage all his wisdom and goodness in ordering of them for the best and yet we will not resign up our selves to him 'T is a great speech of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God acts in all things like a Geometrician he doth all things by measure exactly he orders all his providences concerning every particular person in the world Providentia ita curat omnia ut unum aliquid ita singula ut si illud curaret unicum Aug. Adjice ad utilissimam dulcissimae Providentiae praesumptionem de singulis sic curare Deum quasi singuli soli essemus in mundo quemadmodum Adam in Paradiso Non distrabitur non confunditur multitudine divina procuratio Nieremb Theopolitic p. 55. according to the exact measures of wisdom and love If so have we not reason then to submit to his dispose O says the Son in Plutarch I 'll refer my self to my Father for my Father will do nothing but what is best to be done shall not we speak thus to God O man O believer especially refer thy self to thy God say He shall chuse our inheritance for us as 't is Psal 47.4 Let God chuse for you let it be life or death liberty or restraint service or no service what it pleases God to chuse for us we must submit to and approve of what sad work should we make of it might we be our own chusers or at our own dispose What a strange creature would man be if God should let him alone and leave him to himself He would need nothing more to undo him than to be left to his own wisdom and will The self-chuser is the self-destroyer If the Pilot should let the unskilful passenger steer the Ship he would split it immediately If the Physician should let the patient eat drink what he hath a mind to he would soon bring his life to a period This is our case It doth not become us as we are Creatures to order our selves it would destroy us as we are Christians Blessed be God he will order us as he sees cause Well then upon the consideration of Gods wisdom and your own folly refer your selves to him As you that are Citizens in the building of your Houses you have no skill in Architecture and therefore you refer all to your workmen whom you judge to be skilful and faithful Indeed we are very ignorant we know not what is best we may pitch upon this or that as a great mercy which would be in truth a judgment O we have a wise and faithful God let us be willing to be disposed of by him This is a frame of spirit highly pleasing to God and much to our own advantage we are never so much in the way of a mercy as when we can refer our selves to God for that mercy So much for the enforcing of submission to Gods Providential will O that we could come up to this so as that in all things we could quietly refer our selves to the will of God and get our wills perfectly melted into that Good Lord how far did the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus Enchirid. c. 77. c. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Senec. de tranq Animi Stoicks go in this to their supposed Deities without the light of the Gospel meerly upon the improvement of rational principles and how short do we come in our actings towards the true God under those higher advantages that we enjoy and those higher principles that we pretend to But let this suffice for the second branch 3. In the third place self-dedication consists in the firmness and fixedness of resolution for God and his ways this is next to be spoken to the nature of it hath been opened already I am only now to stir you up to the practice of it If you would dedicate your selves to God you must do these two things you must resolve for him and you must be resolute for him these are different things and I aim at the prosecuting of different things from them To resolve for God 't is to have the will fully determined or fully determining to come to a positive peremptory decision or purpose for God and duty To be resolute for God 't is to adhere to this determination and purpose so as by nothing to be moved or drawn from it To resolve for God is the act of the will ad intra and it is opposed to all doubting hesitating fluctuating irresolvedness within To be resolute for God 't is a mans carriage ad extra 't is to be steddy constant couragious in that which is good in opposition to
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
brought me hitherto c. Shew your selves therefore to be gracious persons by this let a mercy be no sooner received but let God be acknowledged and admired in it whilst others look no further than the meer Branch do you look to the root of all We lose our mercies when we do not duly own God as the giver of them Hos 2.8 9. She did not know that I gave her corn and wine and oyle and multiplied her silver and her gold which they prepared for Baal Therefore will I return and take away my corn in the time thereof and my wine in the season thereof and will recover my wool and my flax given to cover her nakedness God would have the First Fruits from the people of Israel that in the giving of these Munus Deo offerebaent Honorarium de frugihus terrae ut Auctorem eorum Deum esse testificarentur aliquam gratitudinis significationem exhiherent Gualtper in Marc. 12.33 they might acknowledg God's right to the whole crop and that it was of his bounty that they had all the rest And 't is observable when this people had made this acknowledgment then it was lawful for them to take the comfort of the residue These First Fruits were either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First growth and fruits of things of which you read Levit. 19.23 24. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first fruits of every years increase of which Levit. 23.10 Now I say after the people of Israel had in the payment of these acknowledged God to be the bestower of all than it was lawful for them to take the comfort of the residue See Deut. 26.10 11. and Levit. 19.23 24 25. That which I infer from hence is this first acknowledg God in your mercies that he is the Donor of them and then you may take the sweetness of them This is the order in which God will have mercies enjoyed O that we could keep up a constant sense of God in the soul as the Father and Fountain of all our Good That we could say of every mercy this is that which comes from above the gracious hand of God is in it 2ly Whatever mercies you enjoy return them back again to God improve them for him and devote them to his glory This was the carriage of Hannah no sooner had God given her a child but she gives it back again to him 1 Sam. 1.28 And this we must do as to all our Mercies there must be returning where there is receiving Psal 116.12 What shall I render to the Lord for all his benefits towards me 'T is a sad thing only to be upon the receiving hand an ingenuous spirit will not be guilty of this it will return as well as receive and it will return what it receives The Rivers come from the Sea and they all run into it again the Vapours are exhal'd from the earth and they fall upon it again let that which bears Analogie and resemblance to this be done by you Many mercies are received from God O let all of them be returned to God Where can they be better than in the hands of him who is the Father of them This is with Pharaohs daughter to put the Child to be nursed by its own mother Exod. 2.8 And doth any man lose by giving to God doth not this procure him more of mercy He that returns upon receiving receives upon returning 1 Sam. 2.20 Eli blessed Elkanah and his wife and said The Lord give thee seed of this woman for the loan which is lent to the Lord. And so it fell out for v. 21. The Lord visited Hannah so that she conceived and bare three Sons and two Daughters O how doth mercy grow upon us when we freely and faithfully give back what we do receive But how may we return our mercies to God I answer Improve them for him and devote them to him Are your Domestick-mercies and other mercies improved for God and devoted to God he doth much for you what do you do for him what service or glory hath God for health daily bread rest in the night preservation in the midst of so many dangers Relative comforts a plentiful estate good furniture many accommodations which others want Is so much done for you and is nothing done by you in a way of real Gratitude Are mercies dedicated and devoted to God Are they yielded up set apart for his use and service As 't is prophesi'd Isaiah 23.18 And her merchandize and her hire shall be Holiness to the Lord it shall not be treasured nor laid up for her Merchandize shall be for them that dwell before the Lord to eat sufficiently and for durable clothing This is but reasonable that as they are derived from him they should be devoted to him 't is but that which he expects for upon mercy he looks for Duty 't is but that which you stand engaged to for every Comfort is a Talent which you are entrusted with in order to service and 't is the best thankefulness a verbal wordy thanksgiving is a poor thing if it be not attended with something that is real in the life and will mercies be long continued where they are not traded and improved for God What Landlord will let that Tenant hold his land that pays him no rent nor does him any service The way to hold what you have is to improve what you have for God and his glory Serve him with your mercies and he 'l secure them to you How kindly doth he take it when the sense of his goodness quickens a person to be doing for him So it was with David God had done great things for him and his O he would build God an House for it he would some way or other testisie his resentment of God's favours to him Thus let mercies work upon you you know they are very many and very precious O dedicate them devote them to God where you have comfort let God have glory Take heed lest you again lose your Domestick mercies for want of this Dedication 3ly And then thirdly Be willing to resign up all to the will and good pleasure of God So as if he sees it good to continne them to you you 'l be thankeful if he sees it good to remove them from you you 'l submit and say Let him do what seems him good 2 Sam. 15.26 Yet you have an House and a comfortable Habitation but if God will withdraw this mercy and turn you out of doors you will quietly and patiently acquiesce in his will And so too with respect to Relations Estate Liberty all your comforts you resign them all to God so enjoying them as always to be willing to part with them if it pleases him to call for them This is a blessed frame of spirit and that which gives support and comfort under all the issues and events of Providence Many of you in this City are shortly to settle in your new Houses
better spared But while families are neglected alas how is the Preachers work obstructed When people come to the Church as if boys should come to the Vniversities who never were taught in the Country-Schools so much as well to read or write And when the Pastor hath the work of all the Parents and Masters in his Parish to do besides all that which is properly his own It is a self-condemnation and a shame to men to exclaim against those that silence Preachers or against those Pastors who neglect their flocks and at the same time wilfully to silence your selves from family-worship and catechizing and counselling your little charge and to neglect those few who are so near you and always almost in your sight O that men would look to the Eastern and Southern Nations of the Earth that once were famous Churches of Christ and now are turned Mahometan Infidels And to the poor Greeks and Papists the Abassines Armenians and Muscovites where ignorance hath set out Christianity as defiled and cloathed in rags And that they would soberly bethink them whether the gross neglect of Parents and Masters have not been a great cause of this calamity but if you joyn the wilful negligence of Pastors with that of Parents alas what ruins have they wrought even made many famous Churches of Christ more miserable than the flames have made your City Good families are the nurseries from whence most usually spring good Magistrates good Pastors a good Nobility Gentry and Commonalty And if any Nations have been undone by the contrary to any or all of these enquire whether ill or negligent education was not the cause If you say that many such unhappy plants come out of the most religious families I answer it is too true and they are most miserable persons But it is not according to the proportion of prophane and negligent families Though all good Parents are not blessed in their children they are much more commonly so blest than others And I must add with grief that even as many religious Parents do formally baptize their Children and think God must save them only for being theirs and do not consider how much is laid on their believing and serious dedicating them to God and thankful entering them by baptism into his Covenant even so too many of them do exercise so little of that holy prudence and unwearied diligence in the education of their children which their dark and sinful state requireth that they seem still to think that God should make them all wise and godly meerly because they are theirs and that a few formal prayers and words of a Catechism never understood with a few of Eli's gentle rebukes should serve the turn to make them Saints But grace doth not use to encourage laziness So some will tell you that this Fire hath shewed that religious houses speed no better than the rest O but truly religious persons speed better than the rest The Israelites burdens were a lighter suffering than the Egpytians plagues For at last they past safely through that Red Sea where Pharaoh and his Host were drowned To lose your goods and keep yea and increase your holiness and save your souls is much easier than to lose the Idols of your hearts by such flames as foreshew the endless flames and to be turned out of those houses which you loved better than Heaven as to signifie how you shall be turned out of all your wealth and delights and hopes for ever A Seneca or a Plutarch much more a David can tell you of the folly of judging mens happiness or misery by things temporal It is an excellent saying of Socrates which Valerius Maximus reciteth viz. Nil ultra petendum a Diis arbitrabatur quam ut Bona tribuerent Quia ii demum scirent quid unicuique esset utile Nos autem plerumque id votis expetere quod non impetrasse melius foret Etenim densissimis tenebris involuta mortalium mens in quam late patentes errores caecas precationes tuas spargis Divitias appetis quae multis exitio fuerunt honores concupiscis qui complures pessundederunt Regna tecum ipsa volvis quorum exitus saepenumero miserabiles cernuntur Splendidis conjugiis injicis manus ac haec ut aliquando illustrant ita saepe funditus domos evertunt Desine igitur stulte futuris malorum tuorum causis quasi faelicissimis rebus inhiare teque totum caelestium arbitrio permitte Quia qui tribuere bona ex facili solent etiam eligere aptissima possunt It is best to be nearest unto God and riches separate more hearts from him than poverty doth He that as Hierom saith preferreth holy clownishness before sinful eloquence will do as Gregory counselleth Pastors Not to be so much in the houses of great men as of good men It is not the consecrated place which will cause God to love an unhallowed soul As Origen saith Sin separateth you from Saints though you dwell among them for it is manners and not places which make men holy Now the Lord of mercy when he repaireth your ruined Habitations give you all hearts to understand his Judgments and cordially to Dedicate your selves and your houses to his disposal his government and his holy worship That they who shall behold the increased splendor of your City may be witnesses of your increased wisdom obedience righteousness and serious piety And that Holiness to the Lord may be your mark and name And that it may be said of London The Lord bless thee O habitation of Justice and mountain of Holiness Jer. 31.23 And upon all your Glory there may be a sure defence Isa 4.5 Amen April 22. 1668. RICHARD BAXTER Temporis praeteriti fructus est Compunctio futuri flos est Devotio Bernard ELENCHUS CAPITUM First Part. CHapter 1. The Introduction The words of the Text explained From page 1. to pag. 24. Chap. 2 Dedication Personal or Domestick The former opened from p. 24. to p. 59. Chap. 3 Personal Dedication applied The Rarity of it lamented Enquiries about it as to our selves from p. 59. to p. 74. Chap. 4 Personal Dedication pressed First more Generally and then Particularly in the six Branches of it from p. 75. to p. 167. Chap. 5 Directions shewing in what manner Personal Dedication must be managed from p. 167. to p. 188. Chap. 6 Helps to Personal Dedication from p. 188. to p. 197. Chap. 7 Some things in special urged upon Gods People in reference to their Dedication from p. 197. ad finem Second Part. CHap. 1. Of Domestick Dedication in General Some Things premised about it from p. 1. to 13. Chap. 2. The Nature of it opened in four Particulars from p. 13. to p. 22. Chap. 3. The want of it bewailed from p. 22. to p. 32. Chap. 4. Domestick Dedication pressed more Generally from p. 32. to p. 44. Chap. 5. The Three first Branches of it urged from p. 44. to p. 70. Chap. 6. The Third Branch amplified in four
House-dedication is or wherein it doth consist Fourthly To dedicate the House 't is to carry it aright under Domestick or House-mercies for House here is not be limited to the bare habitation or to the persons therein residing who make up the Family but it includes all those blessings mercies comforts accommodations that there are enjoyed Now where a person carries it aright under these mercies so as to devote and dedicate all to God this is House-dedication A right carriage under mercies is an expression that takes in many things when God is eyed in them as the Spring and fountain from which they flow when they are all ascribed to God and to his Free-grace when he is admired in them when the possessor lives under a deep sense of his unworthiness of them when they are enjoyed in God when they are all resigned up to God's pleasure All these particulars are wrapt up in this general of carrying it aright under mercies But that which is proper when we speak of the dedicating of our mercies to God is this The devoting of all to him and the improving of all for him Would you dedicate your Houses to him Consider what your Domestick mercies are and they are many and precious and see that you dedicate these to God how devote them to God and improve them for God David was as good at this piece of dedication as at any of the former as I shall make it out in its proper place But I will add nothing more at present Let not any think I am too short upon this Head further necessary enlargements will better fall in in the Applicatory part and if I should speak more here I should but prevent and anticipate my self there I say again my design in this Chapter hath been but just to show you what House-dedication is but all inlargements upon it I refer to that which follows CHAP. III. The want of Domestick Dedication bewailed ANd is it such a Thing Vse 1 as I have described it 't is pitty then there is no more of it in the World There are but very few to be found who tread in David's steps As I lamented the rarity of Personal-dedication so I may lament also the rarity of Domestick Dedication I wish there was not as much cause for the one as for the other And the truth is if that be so rare and seldom no wonder that this is so rare also for 't is certain as I have said more than once that no man will devote his House to God till he hath first devoted Himself to God Ah what do the most of men do in their Houses there they eat drink sleep trade reside but there 's no dedicating of them to God This is a duty so far from being practised that 't is scarce thought of by the most of men they do not trouble their Heads about it the most do not go so far as to know or to believe that this is a duty O that we had not too much cause with bitterness of soul to lament the general neglect of House-dedication Let me a little take notice of the Carriages of men according to their different ranks and orders There 's our Great ones who are above others as much as the tall Oakes and lofty Cedars are above the poor shrubs our Noblemen and Gentlemen Do they put their necks to this work of the Lord Nehem. 3.5 As 't was said Have any of the Rulers believed on Him Joh. 7.48 so may I say here Have such amongst us dedicated Themselves and their Houses to God May not the Apostle's Not many Mighty not many Noble be applyed to this I Cor. 1.26 And that of the Prophet Jer. 5.5 I will get me unto the Great men but they have altogether broken the yoke and burst the bonds Might I be so bold as to look into the Houses of these Persons should I find there religion advanced the Worship and Service of God performed and attended upon sin and wickedness kept under mercies improved for God piety and godliness incouraged O that it were so But instead of this I fear I should find cursing swearing taking Gods name in vain drunkenness gaming luxury uncleanness oppression pride contempt of godliness gross neglect of Religion I say I fear this is that which I should meet withal in the Houses of too many of those whom God hath exalted in the world If I wrong them I have reason to beg their pardon but I believe they have infinitely more reason to beg their pardon of God than I have to beg my pardon of them My Lords and Gentlemen Could I be so weak as to think that ever this poor despicable Book should be taken up by your hands I would then with all Humility yet with all faithfulness thus apply my self to you Why do not you dedicate your Persons your Houses to God Is this only the Poor-man's Duty Doth your Greatness exempt you from subjection to the Laws of that God who is infinitely more above you than you are over the meanest man Doth not he expect that from you which he doth from others nay doth he not expect more from you you having a greater share in his blessings and being more obliged by the good things which he heaps upon you Is not that day coming which will set you and us upon the same Level in which all these distinctions that are calculated only for this Meridian of Earth shall all cease and 't is Piety only then that shall make the difference must you not then give an account of the Talents of Power Wealth Interest that God here entrusts you with will not the Souls of your numerous Families be required at your hands Hath God advanced you so high and will you do nothing to advance him Do you debase ordisparage your selves by being religious and setting up Religion in your Houses Is not Religion your highest Honour Here 's David a King and therefore above you a King in the very Zenith of worldly grandure dedicating his House to God Is it below you to do thus Is Moraligoodness any diminution to your civil Greatness Do you cease to be Noble by being truly Noble Qui majores terras possident minores census solvunt Parisienfis O quantus in populo Christiano honor Christi ubi Religio ignobilem facit mali cogunturesse nobiles ne viles habeantur Salvia Is God better to you than to others will you be worser than others to Him Shall the best Houses and the worst Hearts the fairest Estates and the foulest Lifes go together Have you so many rooms in your large Houses and not one for God Is it wisdom so to carry your selves in your Palaces here as to live in a Dungeon of eternal darkness hereafter Is it not but a few days and you will be laid in the Dust and must bid farewel to those pleasures in which now you are swallowed up Are former Judgments which lay heavy upon you quite forgotten
proud waves Job 26.10 Job 38.10 11. and saying to them Thus far shall yee go and no farther You have seen God's bounding of the proud flames when they were most fierce and raging Now did you ever dedicate these Houses to God if not be entreated now to set upon the duty O 't is sad that you have neglected it thus long be sure you neglect it no longer You are not now to enter upon new Houses but yet you must enter upon a new course whether the House be new or old that 's all one it must be dedicated As a late repentance so a late dedication is better than none May not God well expect that Houses so eminently preserved by him should faithfully be dedicated to him There are others of you upon whom the late judicial Providence did fall very heavy you were fired out of your Houses but you are now full of the Hopes of new Habitations This poor City for almost two years hath ly'ne as dead and buried in its own ruines but there seems to be at present some hope of its revival and resurrection it begins to discover a little breathing I trust in God it will come to it self again I have sometimes fancyed to my self when I have seen the few new Buildings that are scattered up and down in the Ruines that this is like to the fruits of the Earth after a sharp and tedious Winter the Spring comes and then here and there you may see a blade of Corn or Grass growing up which gives an encouragement to the beholder of a further growth So here we have something pardon the expression like the springing up of a City here and there an House is finished But I hope if the Lord hath so great a mercy for us in time all will be compleated as 't is but a blade or two at the first but in a little time the whole field is covered all over This Summer if God continue peace to us we encourage our selves to expect a good and considerable progress in the rebuilding of our desolate places and if so then many of you will be Hous'd again Now if it shall please God to give you your desires to succeed you in your building work and to put you into new Houses O this is that which I would earnestly press upon you Dedicate them to God This is the General Exhortation in the enforcing of which I will offer a few things 1. Do this not only at your first entrance but in the whole course of your life for this dedication is a continued act and it will be a good evidence of your Personal-dedication if you have dedicated your self to God which if you have not done your condition is sad you will certainly dedicate your House to God As no man can do the latter unless he do the former so whoever doth the former he will do the latter This will evidence also the Truth of Grace and the very power of godliness O where grace is in the heart God shall be in the House where the person is converted the House shall be dedicated and I scarce know any one thing wherein you have a better discovery of a man whether he be gracious or not godly or not than his carriage and deportment in and towards his House and Family Doth he own God there advance God there devote Persons Estate Interest All to God surely he 's a godly man Abraham acted like himself not only when he was willing to offer up his Son but also when he was commanding his Children and his Houshold to keep the way of the Lord. Gen. 18.19 2. This is to do something that is singular this is more than what others do I mean such as have no supernatural work in them To get a convenient House to live in and there to drive on a trade for the World and to enjoy Creature-blessings this is ordinary and this is all that the most do mind and therefore if you carry it otherwise viz. you no sooner have an House but God shall have that House you are no sooner served your selves but God shall be served by you where you are gratified God shall be glorified This I say is to do something that hath a Blessed singularity in it 3. This is the way to enjoy the presence of God in your Houses to have him to dwell with you I hope you will look after this What 's the House if God be not in it What 's the most convenient habitation the confluence of all external comforts and accommodations if God be absent What difference would there be betwixt the Palace and the Dungeon if the Sun should withdraw and so all be covered in darkness And so here Make sure of God's Presence and every Habitation will be sweet O do not take up with good rooms good furniture good relations good trading but get a good God to dwell with you and he 'l be better than all He says of his Church that Psal 132.1.1 He hath desired it for his Habitation This is my rest for ever here will I dwell for I have desired it The name of the City is Jehovah-Shammah Ezek. 48.3 Would you have the great God to own your habitations for his Habitation to take up his rest with you Would you have your Houses to be called Jehovah-Shammah then dedicate them to the Lord. As you desire the presence of God in you in a special and gracious manner dedicate your persons then you shall be as the Temple of the living God and God shall dwell in you and walk in you as 't is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically expressed 2 Cor. 6.16 As you desire the presence of God with you in a more common and providential way dedicate your Houses 4. Would you enjoy your Houses when you have built them let them be dedicated It would be sad after all your care costs pains that you should not possess what you lay out so much upon 'T is a severe threatning that in Deut. 28.30 Thou shall build an House and thou shalt not dwell therein So also Zeph. 1.13 Their Goods shall become a booty and their Houses a desolation that you have felt already and 't is further threatned they shall also build Houses but not inhabit them O that this also may not be executed upon you And Amos 5.11 Ye have built Houses of hewn stone but ye shall not dwell in them As you desire to be freed from this sharp affliction be faithful in the discharge of the duty which I am upon then you are in the way of the Promise Isa 65.20 21. They shall build Houses and inhabit them and they shall plant Vineyards and cat the fruit of them They shall not build and another inhabit they shall not plant and another eat for as the days of a tree are the days of my people and mine elect shall long enjoy the work of their hands They shall not labour in vain nor
God Psal 76.10 who restrained the remainder of wrath 'T was mercy that he provided other Habitations for you in your great straights That so much of the City was spared to be an Harbour to you That many of you who have been thrust into very incommodious places have yet enjoy'd as much health as ever you did in the midst of your best accommodations that after a long and sad war it hath pleased God to restore again the blessing of Peace to us without which this poor City must yet have continued in its ashes That so good and so full an Act hath been passed by the Supream Authority of the Nation to further the repairing of our breaches That God hath blessed you with such a proportion of estate that you are in a capacity either to build or to take new Houses that after a short ejectment out of your old Houses God hath provided others for you and brought you into them as your true * Of the Roman's Domiducus Deus vid. Dempsterum Antiq. Rom. C. 2. f. 187. Domiducus Deus There are many other mercies that I am sure do occur to your thoughts O let God in your Re-entrys have some solemn acknowledgment of these signal blessings And when you are upon this duty I would commend three things to you 1. Seriously enquire whether in that great distress that was upon you in the late Fire you did not make some solemn Vows and Promises to God in case he should do thus and thus for you If so be sure without delay you make them good * Sacrificium seu Hostiam Pacificorum Hebraei vocant Se bach Shelamim Sacrificium Pacis ac Salutis Eratque nunc spontaneum quod exanimi devotione nullâ urgente necessitate offerebatur nunc Votivum quod reddebatur ex pacto i. e. quod quis in periculis I necessitatibus constitutus Deo se in Ecclesiâ oblaturum siliberaretur promiserat Gualt in Mar. 12.33 O do not forget the vows that you made in the day of your distress Psal 76.11 Vow and pay unto the Lord your God Psal 66.13 14. I will go into thy House with Burnt-offerings I will pay thee my Vows which my lips have uttered and my mouth hath spoken when I was in trouble Eccles 5.4 5. When thou vowest a Vow unto God defer not to pay it for he hath no pleasure in Fools pay that which thou hast vowed Better it is that thou should'st not vow than that thou shouldst vow and not pay My Friends I leave it with you in your own Consciences to consider whether under the late amazing terrible Providence you did not enter upon some solemn Vows and Promises to the great God if you did do not forget or falsifie them Sincerity in vowing lies in fidelity in performing When the Emperor Sigismund being in a sore fit of sickness and making then high Promises of Reformation in case he should recover asked his Confessor how he might know Whether he was sincere or not in his Repentance the Confessor answered him If saith he you be as careful to make good in your health what you now promise as you are forward now in your extremity to promise then your Repentance is right So here I say should any of you ask me we had great convictions and terrors upon our spirits when the City was in flames O we vow'd and promis'd thus and thus to God such sins we would leave such duties we would perform Were we sincere in all this Ans If you now make good what then you engaged to do then you were but otherwise not Men are very forward to promise in a day of affliction but very backward to perform in a day of comfort 'T was Pliny's wish Vtinam tales esse sani perseveraremus Epist 26.1.7 quales nos futuros profitemur infirmi And 't is mine O that we were the same under mercies that we are under judgments that we were as good at performing under the former as we are at promising under the later I did not think to have said so much upon this but I fearthere's need of all this and of much more O do not think that God will be put off with your Praise and Thanks when you enter into your new Houses if you do not pay what you vowed when you were in trouble 2dly When you are blessing God for what is present do not forget what is past whilst you acknowledg his goodness in your New Habitations do not forget his severitie in what befell your Old Habitations As Judgments must not jostle out the remembrance of Mercies so Mercies must not jostle out the remembrance of Judgments Israel's forgetfulness of the works of God is often charged upon them Psal 106.13 They soon forgat his works passim Are not we herein too guilty also O the great things that God hath done in our Age an Age made up of wonders but how soon are they forgotten by us That his gracious works should be forgotten that is not so much to be wondred at our cursed Natures being so apt to forget mercies but that judicial and such judicial works of God should so presently be out of our thoughts and memories this is very strange I will instance only in the late Plague and Fire Good God! How many persons were swept away by the one how many Houses laid desolate by the other and yet how soon are both forgot These were Judgments very hardly to be parallel'd either at Home or abroad God scarce ever did the like before and I trust will never do the like again but they are past and gone and men scarce ever think of them O that London ' s Flames that were so hardly extinguished and put out with so much of difficulty should so easily be put out of the thoughts and memories of the most 'T is but yesterday since this poor City was nothing but a furnace of Fire and Smoke since this raging Element wasted all before it scorning all checks and controuls laughing at our poor Ladders and Buckets since it came upon us and went on with that fury as if our Tides of Water had been turn'd into Tides of Fire O the beautiful Churches the magnificent Buildings the convenient Houses that it with the greatest impartiality laid desolate in a few dayes O the many Families that were utterly undone O the hurries and distractions that it caused amongst us O the dreadful prospects that I had then in my eye the dreadful noises that I had then in my ear by the crackling of the Tiles the falling and blowing up of Houses shall I ever forget them O the ringing of Hands the paleness of Faces the weeping eyes the great distress of poor Citizens that then I saw shall I ever forget it I believe you saw the same too and yet we do forget Ah if London was built again and the Ruines and Rubbish but a little out of our eye I fear all that God hath done would in
Family-worship is a duty incumbent upon every Master or Governour he is to take care of it to see that the blessed God in his House have that Religious respect and homage which is due unto him Indeed this is the main the first thing that he is to look after The Jews besides their Temple-worship had also their Family-worship which the Master of the House was to perform The Paschal-Lamb was to be eaten in every Family there was to be a Lamb for an House Exod. 12.3 this was Family-worship in part You read of David 2 Sam. 6.20 He returned to bless his Houshold Upon the bringing of the Ark into the Tabernacle O his heart was full of joy and this he had made great discoveries of before the people now he 'l go to his own Family and bless them and spiritually rejoyce with them in Prayer and Praise in the sense of this great mercy O that every day your Housholds might be blessed by you by the administration and performance of Worship and Duty in them I will not any longer insist upon Generals but presently come to those particular Family-duties which I would press upon you The first is Prayer Family-Prayer for I intend not to meddle with the other kinds of Prayer but only to limit my self to this Set up Prayer in your Houses let your Families be praying Families O if it was the Lords will that we might not have in all this City one Non-praying Family God will have his House to be an House of Prayer Mat. 21.13 My House shall be called the House of Prayer Isa 56.7 Even them will I bring to my holy Mountain and make them joyful in my House of Prayer u. Let it be so with you let your Houses be Houses of Prayer then they will resemble the House of God You must enter upon them by Prayer that I have spoke to but besides this there must be a constant course of Prayer maintained and carried on in them 'T is true we have not any positive or express Command in the Word in which this duty of Family-Prayer is in so many Letters and Syllables enjoined but we have enough in it to ground solid Inferences upon which are sufficient to evince and prove the duty Eph. 6.18 we are commanded to pray with all Prayer and Supplication i. e. with all kinds of Prayer Family-Prayer is one kind of Prayer and therefore we are bound to the performance of it The Prophet imprecates wrath upon the Families that do not call upon God Jer. 10.25 Therefore 't is a duty lying upon Families so to do for it can only be the omission of an unquestionable duty that exposes a person to wrath Many such things might be insisted upon but I shall wave them my business being rather to exhort than to argue That I may prevail with you to set up Prayer in your Houses consider the following Motives 1. This is that which the people of God have always done Where Grace hath been in the heart prayer hath been in the House as Personal Prayer so Family Prayer hath always accompany'd the work of regeneration The Scripture sets many examples before us for the proof of this Mention is often made of Abraham's calling upon God as Gen. 12.8 Gen. 13.4 Gen. 21.33 26.25 We may well suppose that this was done sometimes in conjunction with his family they being with him in his intinerant posture Esther the Queen fasted and pray'd with her Maidens Esth 4.16 Job that offered Sacrifice continually for his Children as 't is Job 1.5 doubtless he did not omit the offering of Sacrifices with his Children What was David's blessing of his Houshold mentioned but now but his praying and praising with his family 'T is said of Cornelius He feared God with all his House and he prayed to God alway Act. 10.2 The connexion seems chiefly to refer to family-prayer If these places of Scripture and examples be not so convincing and cogent as to the duty in hand and its inseparable conjunction with the truth of Grace then you may add what your observation and experience doth readily offer to you Look abroad a little into the world observe how it is with men upon Conversion As soon as ever God hath wrought a saving work in them Behold they pray Acts 9.11 and that in their Families too Before this work alas they pray'd not in their Houses from week to week from year to year but no sooner did God seise upon them in a saving manner but immediately they set up Prayer in their Houses Vniversal experience offers it self for the proof of this Well then let this quicken you to this practise Pray in your Families for if you be gracious renewed sanctified you will do thus this is to carry it as regenerate persons this will be a good evidence that you are really God's people whereas the neglect of this will be a sad evidence that you are none of them I will trust a godly man for Family-prayer He may indeed for sometime being under the power of some Temptation or having taken in some erronious principle omit this duty but if he be a truly godly man he will come to it again 2. Family-prayer hath much excellency in it Prayer in all the kinds of it is very excellent There 's Secret-prayer that 's excellent O for the Soul to be with God alone treating with him in private about its everlasting concernments spreading its more special and particular wants corruptions temptations burdens before him Gen. 32.24 Jacob-like wrestling with him for this and that blessing surely this is excellent There 's publick Prayer when the Saints go together in a * Coimus ad Deum quasi manu factâ precationibus ambiamus Haec vis Deo grata est Tertul. Apolog c. 39. body and offer an holy violence to the Kingdom of Heaven join all their force and strength together for the obtaining of mercy this is excellent Family-prayer comes betwixt these 't is private and yet in part 't is publick 't is publick and yet in part 't is private this is excellent too In respect of its general Nature 't is excellent for 't is Prayer and all Prayer hath excellency stampt upon it in respect of its usefulness benefits precious effects 't is excellent it procures mercies keeps off judgments sanctifies all enjoyments preserves an holy awe of God in the Soul puts a savour and rellish upon all comforts furthers Grace here Glory hereafter All this is done by Family-prayer duely performed is it not excellent will you live in your Houses without it will you lose so great a part of Religion and that too which is so much to your own advantage and to the advantage also of all that co-habit with you Fire is good you 'l have it Food is good you 'l have it Air is good you 'l have it Prayer is good too nay better than all these will you not have that also 3. There are proper
set in with your Education to crown your endeavours with success to make the means effectual to the attaining of the end Say Lord that my Child my Servant may be the better for all this I instruct Lord sanctifie instruction I exhort Lord do thou set Exhortation home upon the heart Lord I correct let Correction fetch out pride c. Let me ask you Do you thus pray over your Education Do you pray over and for your Children as Abraham Job and others us'd to do Do you in secret pour out your Souls your Sighs your Tears for your poor Children Do you sometimes nay often plead their case at the Throne of Grace Lord here 's an Ishmael O that he might live Gen. 17.18 here 's a Child O that Christ might be formed in him Gal. 4.19 here 's a child of wrath wilt thou make him an heir of Grace shall my child be thy child thou hast given him Feature Limbs Lineaments Reason Wit wilt thou give him Grace too 't is not the things of the world that I so much design or desire for him but 't is Christ a Covenant Interest a renewed Heart that I breathe after I say do you thus plead with God for your Children Surely if you do God will hear A child of Prayers and Tears shall not perish as Ambrose comforted Monica concerning her Son Augustine O Pray pray thus for them this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sophocles calls it Sophocl in Ajax this treasure or this stock of Prayers is the best portion or estate that you can leave them And in special when you are at praying-work beg of God that holy Education may be blessed to them Thirdly Compleat your good Education at home by your special care when you are to send them abroad and to dispose of them in the world Surely such as are Conscientious in the former will be very careful in the latter This is like the laying of the Roof in a building He that builds an House will not only lay his foundation and see that that be firm and strong nor only carry up the Superstructure but he will also look to the laying of the roof for without this the foundation it self will be endangered That 's your case here I suppose as to Education you have laid the foundation well and have built well upon it whilst your Children were at home with you Now that which further lies upon you is the laying of the Roof that you dispose well of them abroad which if you do not do the foundation which you have laid will be in danger and all that you have done with so much pains will presently be undone again And therefore I earnestly commend this to Parents not only to be careful of theirs whilst they are with them and under their eye but also to be careful how they dispose of them upon their removal from them Are Children to to go to School or to the Vniversity or to a Trade or are they to enter upon a married state First beg direction of God how and where to dispose of them as Manoah did Judg. 13.8 O my Lord let the man of God which thou didst send come again unto us and teach us what we shall do unto the Child that shall be born And then steer your course by Religious Considerations As near as you can place them with such as fear God with such as will clench the nail which you have driven in as one expresses it with such who will build upon that foundation which you have laid and further that good work which you have begun This is a matter of great importance and that which is very necessary we do too often see a good Education spoiled for want of care in this All that was gained at home is lost abroad all that was done by the godly Parent is undone by the careless School-master or Tutor or Master or New Relation Much here might be spoken even from Scripture especially as to that Branch of disposing of Children in Marriage in which the Patriarchs See Gen. 24.3 4. 26.34 35. 27.46 did exercise a singular care as many places show us but I will rather leave further enlargements upon this to your own thoughts I have all along in this tedious Discourse directed my self to Parents and Masters must nothing be said to Children and Servants to show them how they are to carry it with respect to this Religious Education Should I say something upon this I am sure it would not be unnecessary and I hope it would not be unprofitable But yet this being a Digression as to what I propounded at first I shall pass it by The truth is I have made so many Apologies already that I am ashamed to make more CHAP. IX The Fourth Branch of the Exhortation urged THat which I have spent so much Time upon is this to excite such as are Heads of Families to be zealous for the advancing of Religion in their Houses In order to which I have urged three things upon them 1. That they would as far as 't is possible fill up their Houses with such as fear God 2ly That Holy Duties be in them daily duly performed 3ly That they would Religiously educate those who are under their charge There is yet one thing more to be enforced viz. That they would keep sin out of their Houses and instead thereof keep up piety and holy walking with God I might as much enlarge upon this Head as I have done upon any of the former but I resolve to contract You then who have Houses and are in Authority there keep sin out of them shut the doors upon sin barr it out give it no admittance let not sin dwell where you dwell 't is the worst guest that you can harbour or give entertainment to You have excellent Promises made to them who will not admit of sin in their Houses Job 22.23 If thou return to the Almighty thou shalt be built up thou shalt put iniquity far from thy Tabernacles Then shalt thou lay up Gold as the dust c. Yea the Almighty shall be thy defence c. So Job 11.14 If iniquity be in thy hand put it far away and let not wickedness dwell in thy Tabernacle Then shalt thou lift up thy face without spot Are you in your old Habitations O remember how graciously they were preserved when the flames were just seizing upon them The knife was laid to the throat as it were and yet they were spared You were saved from fire yet so as by fire if I may allude to that of the Apostle 1 Cor. 3.15 that is with a great deal of danger and difficulty God knows Now after such a deliverance as this shall sin be in your Houses Ezra 9.13 Deut. 32.6 will you thus requite the Lord for so eminent a mercy Are your Habitations continued to be Habitations of Sin After such mercy to your selves and such judgment to your Neighbours shall
endanger you for ever Do you desire the prosperity of your Houses your Families and yet connive at sin and permit sin there O let your souls be all on fire with an holy zeal against sin Do not suffer your nearest and dearest Relations to sin improve your Authority against sin if you suffer it you must suffer for it you may let it alone but it will not let you alone Omissions here are Commissions Thus I would have you to keep sin out of your Houses and instead thereof let there be even steddy fixed Vniversal Holiness kept up and practised in them Holiness becomes God's House Psal 93.5 Ah and it becomes your Houses too O that your Common Houses might be Holiness to the Lord Zach. 14.21 21. In that day shall there be upon the bells of the Horses HOLINESS UNTO THE LORD and the pots in the Lords House shall be like the bowles before the Altar Yea every pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts c. That which I drive at is this Let you and yours be Holy carry it in all things as a people consecrated to the Lord Let Piety be liv'd by your selves and by all that belong to you Let nothing be seen in your Houses but what becomes the Gospel and savours of God and Religion How are Houses bless'd when a trade of Godliness is driven on in them when Husbands and Wives Parents and Children Masters and Servants all set themselves as with one shoulder to an Holy Course it cannot go amiss with such Houses But no more of this CHAP. X. The last Branch of House-Dedication urged IN long Chases Doggs are apt to lose the Scent Reader that thou mayst not think in this long Discourse we have lost our Matter and Method let me tell thee where we are The Dedication of the House I made to consist in four things In a Religious Entrance upon it by Prayer and Praise In the solemn commitment of it to God's Protection In the setting up of Religion in it In a right carriage under Domestick mercies Hitherto I have been speaking to the Three first of these and I have very largely insisted upon the Third Head because of its vastness and comprehensiveness and also because of its special reference to the Duty in hand namely House-Dedication I come now to the fourth and last thing to stir you up to a right deportment and carriage under Domestick mercies I told you that House here is not to be limited to the bare walls to the external structure but 't is to be considered as it includes those several blessings mercies comforts accomodations that are enjoy'd there Now all these must be dedicated to God I need not tell yon that a fixed Habitation to have an House to dwell in is a great mercy 'T is that mercy which Christ himself had not Math. 8.20 The Foxes have holes and the birds of the air have nests but the Son of man hath not where to lay his head He that made the world and was Lord of all things had not an House to be in He that went to Heaven Joh. 14.2 3. to prepare a place for us there had not a place here on Earth prepared for himself 'T is that mercy which the Apostles and Primitive Saints had not for they wandered about in sheep skins and goat skins being destitute c. Heb. 11.38 Even unto this present hour we both hunger and thirst and are naked and are buffetted and have no certain dwelling place 1 Cor. 4.11 Blessed be God it is not thus with you yon have your Houses to dwell in and some of you very convenient beautiful Houses too Is not this mercy I hope you do not forget how it was lately with you when you had not an House to be in if God had not in your straights graciously provided for you And further your Houses are full of Mercy God fills them with good things as 't is Job 22.18 they are richly furnished with all kinds of Mercies Personal and Relative Spiritual and Temporal c. There 's good food to nourish you good apparel to cloath you good beds to ease yon good Relations in whom you take much comfort every day your Tables are spread mercies are new upon you every morning Lam. 3.21 God loadeth you daily with his benefits Psal 68.19 you live under a constant succession of mercies My God thou art all Love Not one poor minute ' scapes thy breast But brings a favour from above You have Mercies not only ultra merita Bernard but also supra vota such as are not only undeserved but undesired and unexpected too Your enjoyments are above what you could well have looked for As Jacob said to Joseph I had not thought to see thy face and lo God hath shewed me thy Seed also Gen. 48.11 I appeal to many of you when you first came up to this City did you then expect such Estates as God hath now blessed you with your beginnings were very low and now you are greatly advanced as to wordly possessions Shall not all now be dedicated to God Shall not Domestick mercies pass under this holy Dedication If you ask me How is this to be done Take a short account of that in three things 1. Let God be owned and acknowledged in all your Mercies Ascribe all to Him as the proper Fountain from which all doth flow Thus David did Psal 87.7 All my springs are in thee And so your All it is of God The Wife that lies in your bosom that is the desire of your eyes Ezek. 24.16 God gave her to you Prov. 19.14 Houses and riches are the inheritance of Fathers and a prudent wife is from the Lord. The Children that are so dear to you are the gift of God Psal 127.3 Lo Children are an Heritage of the Lord and the fruit of the womb is his reward Psal 128.2 3 4. The estate you possess is not so much the fruit of your own industry as of God's blessing Prov. 10.22 The blessing of the Lord it maketh rich Instance in what mercy you will you may say of it what Jacob said of his Children this is that which the Lord hath graciously given to me Gen. 33.5 O let your eye be upon God in every comfort 't is the property of gracious persons to do this as the bird hath no sooner sipp'd a little water but it looks upwards and falls a chirping And here 's one great difference betwixt a godly man and a wicked man The latter looks no higher than Self he ascribes all to Self Dan. 4.30 Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and for the honour of my Majesty The former ascribes all to God and admires God in all O the different language of David from that of Nebuchadnezzar 2 Sam. 7.18 19. Who am I O Lord God and what is my House that thou hast
will you solemnly commit them to Gods Almighty Protection will you set up and advance Religion Piety and Godliness in them and so consecrate them to God will you devote all your Domestick mercies to God I hope what hath been said may have some good effect upon some of you to bring you to the practising of these things If you resolve upon them than I have but two things further to say to you 1. Do not only enter upon this House-Dedication but renew it as occasion and special cases shall call for it The Antients would not have Temple-dedication to be repeated or reiterated Extat inter Canones Concilii Nicaeni conscriptos à Gratiano Canon qui pracipit Ecclesias semel consecratas non iterum consecrari debere vid. Hosp de Orig. Tem. fol. 701. but surely House-dedication may be and should be repeated In three cases especially 1. Vnder some great turn or change of life Suppose it to be marriage O then there is more of duty to be performed more of comfort to be enjoyed then there is a greater need of God for the sanctifying and sweetening of the relation and therefore then 't is good for persons again solemnly and explicitely to dedicate their House and their All to God 2ly After the commission of some great sin by which the House is much defiled Dedication some make to be nothing but Purification to dedicate the House 't is to purifie the House Surely after great pollutions by sin the House should be washed and purifi'd again Many Interpreters bring in the Dedication of the Text upon this Absalom had greatly defiled David's House upon his return therefore he purifi'd it by a new dedication Great pollutions call for new dedications When Ahaz had defiled the Temple Hezekiah consecrated it again 2 Chron. 29. The like was done by Judas Maccabeus after Antiochus his polluting of the Temple as hath been shown Do you thus do as to your private Houses do not suffer sin to lie upon them of all filthiness let that be washed out when they have been defiled let them be purifi'd How By Fasting and Prayer 3ly After the receipt of some signal and eminent mercy Some make that to be the occasion of David's dedicating of his House though they do not agree in the specifying of the particular mercy Gratias agit pro restititâ valetudine Bucer Principale Argumentum bujus Psalmi videtur esse Gratiarum actio pro recuperatâ poâ—t infirmitatem salute Munst vid. Freidlib Qu. 146. in Psalm Bucer and Munster make it to be his recovery from some dangerous sickness The first and second verses in this thirty Psalm seem to point to that mercy O Lord my God I cried unto thee and thou hast healed me O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit * Magis credibile est c. in loc Calvin thinks this was rather his Restauration to his Kingdom and his victory over Absalom Well we cannot determine what the mercy was but some great mercy David had received and upon this he doth anew dedicate his House to God If it shall be thus with you at any time do you do the same Were you preserved when so many Thousands fell by the late Plague I think your Houses then should have been anew devoted to God Were they so miraculously kept in the late fire I think there should have been a fresh dedication of them As the dedication should be lasting for constant mercies so it should be renewed for new and signal mercies This is the first thing Then secondly I would say this to you live under a due sense of this that your Houses are dedicated and let this fill you with an holy awe Dedicantur Templa ut eis invitetur adventus Angelorum Homines in eas intrantes étiam ab exili cogitatione se contineant Alevin de Caen. Dom. citat in Gavant Thes Rit p. 4. tit 16. p. 293 of committing or permitting sin in them Alcwin tells us that the reason why Churches were dedicated was this That men being in them upon the consideration of the Sacredness of the place they might abstain from every little vain thought Surely if men did but revive this upon their thoughts that they and their Houses are dedicated they would carry it better than they do O shall I abuse the good Creatures of God to luxury and excess in that House which is dedicated to God shall I defraud exact deal dishonestly in that House which is dedicated to God Shall I suffer Atheisticall irreligious persons or practises in that House which is dedicated to God I say it would be of great advantage to you to live under a constant sense of this that your Houses are dedicated to the Lord. I will add nothing more Only I shall endeavour daily to second what here I have wrote with the most ardent and earnest prayers that God will be pleased to bless that counsel which hath been given and to make it effectual towards the attaining of that blessed end for which it is intended that these endeavours of mine may not only be a bare Testimony of my Affection to you Dear Citizens but that they may turn to a good account in the day of Jesus Christ O set upon your duty and go as far in it as you can and then whatever events you may meet withal as to your selves your Relations your Estates your Habitations you will have comfort in God in the Testimony of Conscience and in the tenure of the Covenant Although my House be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my Salvation and all my desire although he make it not to grow 2 Sam. 23.5 Now unto the King eternal immortal invisible the only wise God be Honour and Glory for ever and ever Amen FINIS ERRATA corrigenda First Part. PAge 19. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42 lin 4. enables for enable p. 54. maglignity for malignity p. 99. Treasure for Treasury p. 126. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 143. lin 3. read and so there passes a mutual obligation upon both p. 189. upon which all is built dele Second Part. Pag 18. in the margent Et murorum Civitatis V. dele p. 31. lin 22. within for with this City p. 34. l. 25. an encouragement dele an p. 49. Gualt in Marc 12. read Gualtper p. 69. l. 7. for u make an c. p. 80. in the Citation out of the Whole Duty of Man at the words was so careful make an c. p. 103. l. 17. to consider these few things dele to consider p. 112. l. 10. for would not make should not or could not p. 122. faco for fuco p. 133. ut meam amplius for me amplius p. 141. soluciti for soliciti p. 167. Die Scripturarum c. for de c. p. 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 191. l. 2. Inconvenien for Inconveniencies Suburbanna for Suburbana abscence for absence p. 200. l. 4. more most prone dele more p. 211. lutun for lutum p. 213. Purvulae for Parvulae