TWO things are more especially considera­ble in these words: The matter of the Exhortation, that we would present our bodies a living Sacrifice, ho­ly, acceptable to God, our reasonable service. And the [Page 2] pathetick form of obtestation that is used to enforce it. I beseech you by the mercies of God.

The former I intend for the principal subject of the following Discourse; And shall onely make use of the other, for the purpose unto which the holy Apostle doth here apply it.

Our business therefore must be to shew the im­port of this Exhortation. In the doing whereof, we shall

• 1. Explain the terms wherein the Text de­livers it.
• 2. Declare, more di­stinctly, the nature of [Page 3] the thing expressed by them.

1. For the terms. By bodies] we are to under­stand our whole selves, ex­prest here (synecdochical­ly) by the name of bodies for distinction sake. It ha­ving been wonted, hereto­fore, to offer in Sacrifice the bodies of beasts; The Apostle lets them know they are now to offer up their own. Meaning, yet, their whole man, as some of the following words do intimate; and agreeably to the plain meaning of the Exhortation; 1 Cor. 6.20. Glorify God in your bodies and spirits which are his.

[Page 4] Sacrifice] is not to be understood in this place in a more restrained sense, than as it may signify whatsoever is, by God's own appointment, dedica­ted to himself.

According to the stricter notion of a Sacrifice its more noted general distinction (though the Jewish be ve­ry variously di­stributed See Si­gonius de Repub. Heb. Dr. Outr. de Sacr.) is in­to propitiatory, and gratulatory, or Eucharistical. Christianity in that strict sense, admits but One, and that of the former sort. By which One (that of him­self) our Lord hath perfec­ted [Page 5] for ever them that are sanctified. We our selves, or any service of ours, are onely capable of being Sa­crifices, by way of analogy and that chiefly to the other sort. And so all sincere Christians are, as lively stones, built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Pet. 2.5. being both Temple, Priests, and Sacrifices all at once. As our Lord himself, in his peculiar sacrificing, also was.

In the addition of [ li­ving] the design is carry'd on of speaking both by [Page 6] way of allusion, and oppositi­on to the ritual sacrificing. By way of allusion. For a Morticinum, any thing dead of it self, the Israelites were not to eat themselves, Deut. 14.21. be­cause they were an holy People (though they might give it to a stranger) much more had it been detesta­ble, as a sacrifice to God. The beast must be brought alive to the Altar. Where­as then we are also to offer our bodies, a living sacri­fice, so far there must be an agreement. Yet also, a difference seems not ob­scurely suggested. The vic­tim, brought alive, to be [Page 7] sacrificed, was yet, to be slain, in sacrificing: But here, living may also sig­nify continuing to live. You (q. d.) may be Sa­crifices and yet live on. According to the strict no­tion we find given of a Sa­crifice it is somewhat to be, in the prescribed way, de­stroy'd, and that must pe­rish, in token of their entire devo­tedness to God who offer it. Clophen­burg. Schol. Sacrific. and others. When we offer our selves, life will not be toucht by it, or at all impair'd, but improved and ennobled highly, by having a sacredness added to it. Your bodies are to [Page 8] be offered a sacrifice, but an unbloudy one. Such as you have no cause to be startled at, it carries no dread with it, life will be still whole in you. Which shews by the way 'tis not an inanimate body, without the Soul. But the bodily life is but alluded to, and supposed, 'tis an higher and more excellent one, that is meant; The spiritual, di­vine life, as Chap. 6.13. yield your selves to God, as those that are alive from the dead. And vers. 11. shews what that being alive means, Reckon your selves to be dead indeed un­to sin, but alive unto God [Page 9] through Jesus Christ. Alive by a life which means God, which aims at him, termi­nates in him, and is deriv'd to you through Christ. As he also speaks Gal. 2.19, 20. I am dead to the Law, that I might live to God. I am crucify'd with Christ. Neverthess I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.

Holy] though it be in­cluded in the word Sacri­fice, is not in the Greek [...], and was therefore added without verbal tau­tology. [Page 10] And there were, however, no real one. For there is an holiness that stands in an entire rectitude of heart and life, by which we are conform'd, in both, to the nature and will of God, besides the relative one which redounds upon any person or thing, by due dedication to him. And which former is pre­required, in the present Sa­crifice, that it may be, as it follows, acceptable to God] not as though there­by it became acceptable, but as that without which it is not so. Yet also holi­ness, in the nature of the thing, cannot but be grate­full [Page 11] to God or well-pleasing (as the word here used signifies) but not so as to reconcile a person to him, who was, [...] before, a sinner, and hath still sin in him. But sup­posing the state of such a person first made, and con­tinued good, that resem­blance of himself cannot but be pleasing in the eyes of God, but fundamentally and statedly in and for Christ, as 1 Pet. 2.5. (be­fore quoted.) This there­fore signifies, both how ready God is to be well pleased with such a Sacri­fice, and also signifies the quality of the Sacrifice it [Page 12] self, that it is apt to please.

Reasonable service] or worship, as the word signi­fies. This is also spoken accommodately, to the no­tion given before of offering our selves, in opposition to the former victims wherein Beasts were the matter of the Sacrifice. Those were brute Sacrifices. You (q. d.) are to offer reasonable ones. And it signifies our minds and understandings the seat of reason, with our wills and affections that are to be governed by it, must all be ingredient as the matter of that Sacrifice. Implying also the right God hath in [Page 13] us, whence nothing can be more reasonable than to of­fer our selves to him.

Present] that is, dedi­cate, devote your selves, set your selves before God, as they did sistere ad altare, present at the altar, the destin'd Sacrifices, make them stand ready for im­molation. You are so to make a tender of your selves as if you would say, ‘Lord, here I am, wholly thine. I come to surren­der my self, my whole life and being, to be en­tirely, and always, at thy dispose, and for thy use. Accept a devoted, self-re­signing Soul!’

[Page 14]Thus we are brought to the thing it self. Which now

2. In the next place (with less regard to the allusive terms) we come more distinctly to open, and explain. It is briefly but the dedicating of our selves. Or as it is 2 Cor. 8.5. The giving our own selves to the Lord. So those Macedonian Converts are said to have done. And there is a special no­tice to be taken therein of the word [first] which puts a remarkableness up­on that passage. The A­postle is commending their liberal Charity towards in­digent [Page 15] necessitous Christians. And shews how their Chari­ty was begun in Piety. They did not onely, most freely give away their substance, for the relief of such as were in want, but first they gave their own selves to the Lord.

But that we may not misconceive the nature of this act, of giving our selves, we must know, it is not donation, in the strict, and proper sense; such as confers a right up­on the Donee, or to him to whom a thing is said to be given. We cannot be said to collate, or transfer a right to him, who is, be­fore, [Page 16] Dominus absolutus; The onely Proprietor and Supreme Lord of all. It is more properly but a tra­dition, a surrender or deli­very of our selves, upon the supposal, and acknow­ledgment of his former right. Or the putting our selves into his possession, for his appointed uses and ser­vices, out of which we had injuriously kept our selves before. 'Tis but giving him his own, as 1 Cron. 29.14. All things come of thee, and of thine own have we given thee. It is onely a consent, and obedi­ence to his most rightfull claim, and demand of us, [Page 17] or a yeilding our selves to him, as it is significantly exprest in the mentioned 6. to the Rom. 13. Though there the word is the same with that in the Text, [...], or, [...] which here we reade present.

And now that we may more distinctly open the nature of this Self-dedica­tion, we shall shew what ought to accompany and qualify it, that we may be a suitable and gratefull Pre­sent to him, in evangelical acceptation, worthy of God such as he requires, and will accept.

[Page 18]1. It must be done with knowledge, and understan­ding. It cannot but be an intelligent act. 'Tis an act of Religion and Worship, as it is called in the Text ( Service we reade it, which is much more general, but the word is [...], wor­ship) 'Tis indeed the first and fundamental act of worship. And it is requi­red to be a rational act. Your reasonable service. Re­ligion cannot move blind­fold. And though Knowledge and Reason are not through­out words of the same sig­nification, and latitude; yet the former is partly presupposed unto the latter, [Page 19] and partly improved by it, nor can therefore be sever'd from it.

In the present case it is especially necessary we di­stinctly know, and appre­hend the state of things be­tween God and us. That we understand our selves to have been (with the rest of men) in an apostacy, and revolt from God, that we are recalled unto him, that a Mediatour is appoin­ted on purpose thorough whom we are to approach him, and render our selves back unto him. That so this may be our sense in our return, ‘ Lord, I have here brought thee back a [Page 20] stray, a wandring crea­ture, mine own self. I have heard what the Re­deemer, of thy own con­stituting hath done and suffered for the reconci­ling and reducing of such, and, against thy known design, I can no longer withhold my self.’

2. With serious conside­ration. It must be a delibe­rate act. How many un­derstand matters of greatest importance, which they never consider, and perish by not considering what they know!

Consideration is nothing else but the revolving of what we knew before. The actu­ating [Page 21] the habitual know­ledge we had of things. A more distinct reveiwing of our former notices belong­ing to any case, a recollec­ting and gathering them up, a comparing them to­gether; And, for such as appear more momentous, a repeating, and inculca­ting them upon our selves, that we may be urg'd on to suitable action. And this, though of it self, without the power and in­fluence of the divine Spi­rit, is not sufficient, yet being the means he works by, is most necessary to our becoming Christians, i. e. if we speak of becoming so, [Page 22] not by fate, or by chance, as too many onely are, but by our own choice and de­sign. Which is the same thing with dedicating our selves to God thorough Christ, whereof we are discoursing. For upon our having thus considered and comprehended the whole compass of the case in our thoughts, either the tem­per of our hearts would be such that we would, here­upon, dedicate our selves, or we would not; If we would, it is because we should judge the arguments for it more weighty than the objections, which, with­out such pondering of both, [Page 23] we are not likely to appre­hend, and so, for want of this consideration, are never likely to become Christians at all. Or, if we would not, it is because to the more carnal temper of our hearts the objections would outweigh. And then, if we do seem to consent, it is because what is to be ob­jected came not in view. And so we should be Chri­stians to no purpose. Our contract with the Redee­mer were void in the ma­king, we should onely seem pleased with the terms of Christianity, because we have not digested them in our thoughts. So our act [Page 24] undoes it self in the very doing. It carries an impli­cit, virtual repentance in it, of what is done. We en­ter our selves Christians, upon surprize, or mistake. And if we had considered what we are, consequent­ly, to doe, what to for­bear, what to forego, what to endure, would not have done it. And therefore when we do come di­stinctly to apprehend all this, are like actually to re­pent and revolt. As they Joh. 6. who while they un­derstood not what it was to be a Christian, seem'd very forward followers of Christ. But when they did [Page 25] more fully understand it, upon his telling them plain­ly, went back and walked no more with him. ‘And he lets them go (q. d.) mend your selves if you can, see where you can get you a better Master.’

3. With a determinate judgment, at length, that this ought to be done. There are two extremes in this matter. Some will not con­sider at all, and so not doe this thing; and some will consider always, and so, ne­ver doe it. Stand, shall I? shall I? halt between two Opinions. These are both of them very vicious and faulty extremes in reference [Page 26] to the management even of secular affairs, both of them contrary to that prudence which should govern our actions, i. e. when men will never consider what is ne­cessary to be done, and so neglect their most impor­tant concernments; or, when they will never have done considering, which is the same thing as if they had never taken up any thought of the matter at all. Indeed, in the present case 'tis a reproach to the blessed God to consider longer than till we have well digested the state of the case. As if it were a difficulty to determine the [Page 27] matter, between him and the Devil, which were the better, or more rightfull Lord! We must at last be at a point, and come to a judicious determination of the question. As those sin­cerely resolved Christians had done, John. 6.68, 69. who also express the rea­sons that had (before that time no doubt) determi­ned them. Lord, whither shall we go? thou hast the words of eternal life. And we believe, and are sure, that thou art that Christ, the son of the living God.

4. With liberty of spirit, having thrown off all for­mer bonds, and quite disin­gaged [Page 28] our selves from other Masters. As they speak, Isai. 26.13. Other Lords besides thee have had domi­nion over us, but by thee onely will we make mention of thy name. For our Sa­viour expresly tells us, No man can serve two masters, Matth. 6.24. When those De­dititii the people of Collatia, Livius, l. 1. were about the business of capi­tulating in order to the sur­render of themselves, the question put, on the Ro­mans part was, Estne popu­lus Collatinus in sua potesta­te? Are the Collatine peo­ple in their own power? wherein satisfaction being [Page 29] given the matter is conclu­ded. In the present case of yeilding our selves to God, the question cannot be con­cerning any previous tye in point of right, or that could urge Conscience. There cannot be so much as a plausible pretender, against him. But there must be a liberty, in opposition to preingaged inclinations, and affections. And this must be the sense of the sincere Soul in treating the matter of its self-surrender, and de­dication, with the great God, to be able to say to the question, Art thou un­der no former contrary bonds? ‘Lord, I am un­der [Page 30] none, I know, that ought to bind me, or that justly can, against thy for­mer sovereign right. I had indeed suffered other bonds to take place in my heart, and the affections of my Soul, but they were bonds of iniquity, which I scruple not to break, and repent that ever I made. I took my self indeed to be my own, and have liv'd to my self, onely pleas'd and serv'd and sought my self, as if I were created and born for no other purpose, and if the sense of my heart had been put into words, there was insolence e­nough [Page 31] to have conceiv'd such as these; not my tongue onely, but my whole man, body and soul, all my parts and powers, my estate and name, and strength, and time, are all my own; who is Lord over me? And while I pleas'd my self with such an imagi­ned liberty, and self-do­minion, no Idol was too despicable to command my homage. I have done worse than prostrated my body to a stock, my soul hath humbled it self, and bow'd down to a clod of clay. My thoughts, and desires, and hopes, and [Page 32] joys have all stoopt to so mean trifles, as wealth, or ease, or pleasure, or fame, all but so many fragments of earth, or (the less-consistent) va­pours sprung from it. And whereas this world is nothing else but a bun­dle of lusts, none of them was too base to rule me. And while I thought my self at liberty I have been a servant to corruption. But now, Lord, I have, through thy mercy learnt to abandon and abhor my self. Thy grace appearing hath taught me to deny ungodliness and worldly lusts. Thou hast over­come, [Page 33] enjoy thine own conquest. I am griev'd for it, and repent from my soul that ever I did put thee to contend for, and conquer thine own.’ And so doth this Self-dedi­cation carry in it repentance from dead works and to­wards God.

5. With a plenary full bent of heart and will. As that, I have sworn, and will perform, that I will keep thy righteous judgments, Psal. 119.106. Or, that, I have inclin'd my heart, to keep thy statutes always un­to the end, vers. 112. And herein doth this Self-dedi­cation more principally con­sist, [Page 34] viz. in a resolved wil­lingness, to yeild my self, as God's own property, to be for him, and not for ano­ther. Which resolvedness of will, though it may, in se­veral respects, admit of se­veral names, or be clothed with distinct notions, is but one and the same substantial act. It may be called, in respect of the competition which there was in the case, choice. Or in respect of the proposal made to me of such a thing to be done, consent. But these are, ab­stracting from these refe­rences, the same act, which, in it self considered, is one­ly a resolute volition. I [Page 35] will be the Lords. Which resolution, if one do (whe­ther mentally or vocally) direct to God or Christ, then it puts on the nature of a vow; and so it fitly called devoting oneself.

It carries in it, as a thing supposed, the implanted di­vine life and nature, where­by we are truly said to pre­sent our selves living Sacri­fices as in the Text, or as it is exprest in that other place, chap. 6.13. to yeild our selves to God as those that are alive from the dead. (as vers. 11.) alive to God thorough Christ Je­sus our Lord. Which life is not to be understood [Page 36] simply, but in a certain re­spect. For before, we were not dead simply, we were not dead, disinclin'd, or disaffected to every thing, but peculiarly towards God and his Christ. That way we were without any in­clination, motion, tenden­cy, or disposition. And so were dead quoad hoc, as to this thing, or in this re­spect. Were alienated from the life of God. Now we come to live this life, and are made by his grace to incline and move towards him, of our own accord. Dead things (or destitute of life) may be moved by another, are capable of be­ing [Page 37] mov'd violently, with­out, or against inclination, hither, or thither. But a living creature can sponta­neously move it self, as, of its own accord, it inclines.

And whereas there are two more-noble principles, that belong to this divine life and nature, Faith and Love. (A great and noted pair as may be seen in di­vers places of the New Te­stament) These have both, an ingrediency into this Self-dedication. The nature of each of them runs into it, and may be perceived in it. And it is hereupon a mixt act, partaking an influence, and tincture (as [Page 38] it were) from the one and the other of them.

Faith respects the promi­ses of God, and what we are, thereupon, to expect from him. And so our de­dicating our selves, to God, is a self-committing. We give up our selves to him as a trust, as the Apostles em­phatical expression inti­mates. I know whom I have be­lieved, 2 Tim. 1.12. and I am perswaded that he will keep that which I have committed unto him ( [...]) my pawn or pledge, my fidei com­missum against that day. The Soul flies to God as in a di­stress, not knowing to be [Page 39] safe another way. As once a people, not able to ob­tain tutelage on other terms, surrender'd them­selves to them whose help they sought, with some such expression, Si non no­stros, saltem vestros. If not as ours, yet at least as your own, save, protect, and de­fend us. Nor, in our sur­rendring our selves to God, is this any way unsuitable, either to us, or to him. Not to us; for we are really di­stressed, ready to perish; 'tis agreeable to the state of our case. Not to him; for it is glorious to him. A thing worthy of God to be a refuge, and sanctuary to [Page 40] perishing Souls; and is thereupon a pleasant thing, a Godlike pleasure, suitable to a self-sufficient, and all-sufficient being, who hath enough for himself, and for all others, whom he shall have taught not to despise the riches of his goodness. He taketh pleasure in them that fear him, and them that hope in his mercy, Psal. 147.11. He waits that he may be gracious, and is ex­alted in shewing mercy, Isa. 30.18. He lifts up him­self when he does it, and waits that he may; expects the opportunity, seeks out meet and suitable objects (as with thirst and appe­tite, [Page 41] an enterprising, vali­ant man is wont to doe en­counters, for none were ever so intent to destroy, as he is to save) yea, makes them, prepares them for his purpose. Which he doth not, and needs not doe, in point of misery, so they can enough prepare themselves; But in point of humility, sense of their necessity and unworthiness, great need, and no desert, nor disposi­tion to supplicate.

These are needfull prepa­rations, make it decorous, and comely to him to shew mercy. A God is to be sought, with humble, pro­strate veneration. And such [Page 42] an opportunity he waits for· 'Tis not fit for him, not great, not majestick, to throw away his mercies, upon insolent, and insensi­ble wretches. For, as there it follows, he is the God of iudgment, a most accurate, judicious wisedom, and pru­dence conducts and guides all the emanations of his flowing goodness. The part of which wisedom and judg­ment is to nick the oppor­tunity, to take the fit sea­son, when mercy will be most fitly plac't, best attain its end, relish best, be most acceptable to them that shall receive it, and honourable to him that shews it. And [Page 43] therefore (as is added) bles­sed are they that wait for him, that labour to be in a posture to meet him, on his own terms, and in his own way.

Let such as have a mind to surrender and yield themselves to him consider this. Apprehend you have undone your selves and are lost. Fall before him. Lie at the footstool of the mer­cy-seat. Willingly put your mouths in the dust, if so be there may be hope. And there is hope. He seeks after you, and will not re­ject what he seeks, he one­ly waited to bring you to this. 'Tis now a fit time [Page 44] for him, and a good time for you. And you may now, in resigning, intrust your selves, also, to him. For his express promise is your sufficient ground for it. I will receive you, 2 Cor. 6. and be a fa­ther to you, and ye shall be my sons and daughters. Un­derstand the matter aright; your presenting, and yeil­ding your selves to him is not to be a desperate act. 'Tis not casting your selves away. You are not throw­ing your self into flames, but upon tender mercies, thither you may commit your self. The thing that is pleasing to him, and [Page 45] which he invites you to (as he invites all the ends of the earth to look to him that they may be saved) cannot be unsafe, or unhappy to you. Isa. 45.22.

Again, Love hath a great ingrediency into this self-resignation. And as it hath, so it more admits to be cal­led dedicating, or devoting our selves.

This holy, ingenuous principle respects more the commands of God, as the o­ther doth his promises, and eyes his interest, as the o­ther doth our own. This dedition of our selves, as it is influenc't by it, designs the doeing all for him we [Page 46] can, as, by the other it doth the receiving all. As by the other, we resign our selves to him for safety and felicity; so we do, by this for service and duty to our uttermost. And an ardent lover of God thinks this a little oblation. My self? Alas! What am I? too small a thing for him, who is all love, and who, though he hath it in hand to trans­form, and turn me into love too, such as so drossy, and limited a thing was capable of being made. How mean yet, and little is the subject he hath to work upon! an atom of dust! not combu­stible, or apt to be wrought [Page 47] upon to this (to a divine and heavenly love) by any, but his, flame. And now therefore but a minute spark from the element of love, that must, however, thus transform'd, tend towards its own original [...] [...]ative seat! It shall now flame upward. And this is all the flame, in which it is universally necessary, thy Sacrifice should ascend. Which will refine onely, not consume it. Though, that it may be offerd up in other flames, is not impos­sible; nor will it be much regretted by you; if the case should so require, nor shall be despised by him, if [Page 48] he shall so state the case. To give the body to be bur­ned, without love, goes for nothing. But if, in that way, we were called to of­fer up our bodies, living sa­crifices to God, it would (in an inferiour sense) be an offering of a sweet smel­ling savour, would even perfume Heaven, and dif­fuse fragrant odours on earth. Nor would be grudg'd at by that love that first made our [...], the whole of our selves, an offering to God. And whose property it is to be all things, to doe all things, to bear all things, to endure all things for him, whose we [Page 49] wholly are. So that if he design any of us to be an [...] too, an whole burnt offering, and will have us to glorify him in the fire, Love will not re­tract its vow. But say, af­ter our great patern, Not my will but thine be done: And as he, in his peculiar case, and design (not com­municable with us, though the temper of spirit should be) Lo I come to doe thy will, O God. A body hast thou (it now appears for this very purpose) prepared for me. He loved us, and gave himself for us. So are we, from our love of him, to give our selves for him, [Page 50] and his use and service, in whatsoever kind he shall appoint and prescribe. Eve­ry true Cristian is, in the preparation of his mind, a Martyr. But they are few whom he actually calls to it. Our love is ordinarily to shew it self in our keep­ing his commandments. And, with that design, we are to present our selves to him, as the resolved, ready instru­ments of his service and praise. As Rom. 6.13. Nei­ther yeild ye your mem­bers as instruments of un­righteousness unto sin: but yield your selves unto God as those that are alive from the dead, and your members as [Page 51] instruments of righteousness unto God.

Thus having been more large upon what was more essential, in this dedication of our selves, I shall be breifer in most of the other things belonging to it.

6. It must, further, be done with a concomitant ac­ceptance of God. His Cove­nant (which is now enter'd) is oftentimes summ'd up, I will be your God, and you shall be my people. And is resembled, and frequently represented by the nuptial contract, In which there is mutual giving, and taking. We are to resign, and ac­cept at the same time. To [Page 52] take him to be our God, when we yeild our selves to be his.

7. With an explicite re­ference to the Lord Christ. We are to dedicate our selves, after the tenour of a Covenant whereof he is the Mediatour. God doth not, upon other terms, treat with Sinners. You are not to offer at such a thing as dedicating your selves to him, but in the way, and upon the terms, upon which you are to be accepted. The divine plea­sure is declared and known, how great a one, he must be in all the transactions of God, with men; yea, and [Page 53] towards the whole Crea­tion. Ephes. 1.6, 7, 8, 9.10. He hath made us accepted in the beloved. In whom we have redemption through his bloud, the forgiveness of sins, according to the riches of his grace. Wherein he hath abounded towards us in all wisedom and prudence. Having made known unto us the mystery of his will, ac­cording to his good pleasure, which he had purposed in himself. That in the dispen­sation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him. We must take heed [Page 54] how we neglect, or over look him, who is by divine appointment so high in power, and with whom we have so great a concern.

8. With deep humility, and abasement of our selves, in conjunction with a profound reverence and veneration of the divine Majesty. There ought to be the lowliest self-abasement, such as that good man expresses, Ezra 9.6. (varied to ones own case) O my God, I am ashamed, and blush to lift up my face, to thee, my God: for mine iniquities are increased over mine head, and my trespass is grown up unto the heavens. And indeed this is naturally [Page 55] consequent, upon what was last said, of the regard that ought to be had, in this mat­ter, to the Mediatour. For surely that very constitution, is, in it self, an humbling thing to us. And we can­not apply our selves to God suitably to it, but with a self-abasing sense of our own state and case. Our coming, and tendring our selves to God, in a Mediatour, is, in its very nature, an humiliation; and carries with it a tacit confession that in our selves we have nothing, deserve nothing, are nothing, are worse than nothing. And that onely this constitution of his could justify our offe­ring [Page 56] our selves to him, with any hope of acceptance. Or make it less than an insolent presumption, for Sinners to approach him and expect to be received into his presence, and service. It is not for such as we, to behave our selves towards him, as if we either had not offended, or were capable of expiating our own offence. Yea, and if there had been nothing of delinquency in the case, yet great humility becomes such applications to him. And that in conjunction with the profoundest reverence and ve­neration of him. For our ve­ry business in this Self-dedi­cation is worship (as the word [Page 57] in the Text hath been noted to signify.) And it is the first and most principal part of all the worship we owe to him, (as was noted from 2 Cor. 8.5.) fundamental to all the rest. We must have before our eyes the awfull Majesty and glorious greatness of God. Which Scripture often speaks of, as one notion of his holi­ness, and which we are to have principal reference un­to in all the solemn homage we pay to him; as Sacrifices are well observed to have been offered to him so considered. Out. de Sac. And therefore, by this consi­deration, their suitableness to him is to be measured▪ as [Page 58] he doth himself insist, Mal. 1.14. Cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth un­to the Lord a corrupt thing, for I am a great King, saith the Lord of hosts, and my name is dreadfull among the heathen.

9. With great joy and glad­ness of heart. It ought to be accompanied with the high­est gusts and relishes of plea­sure, both from the apprehen­ded congruity of the thing, and the expectation we have of acceptance. The thing it self ▪ should be pleasant to us. We are to do it as tasting our own act, as they did, 1 Chron. 29.9. The people re­joiced [Page 59] for that they offered willingly. The self-devoting person should be able to utter this as his sense, ‘Glad am I, that I am any thing, that I have a being, a Soul, a rea­sonable intelligent being, capable of becoming a sa­crifice to him.’ And that there is hope of being acce­pted; How great a Joy is that! The Apostle makes so great a thing of it, that he speaks, 1 Cor. 5.8, 9. as if he cared not whether he was in the body, or out of the body, so he might be accepted. Nu­ptials (that resemble, as hath been said, this Transaction between God and the Soul, wherein there is mutual [Page 60] Giving and Accepting) are wont to be Seasons of great festivity and gladness. The great God himself rejoyces in this closure, with such a joy, (Isa. 62.5. As a bride­groom rejoiceth over his bride, so will thy God re­joice over thee) and shall not we? How infinitely more amiable and delecta­ble is the object of our choice, than his. When we are to rejoice in the supream and most perfect excellency. He, in what is cloathed over (if he did not superinduce a­nother clothing) with most loathsome deformity!

[Page 61]10. With an ingenuous candour and simplicity, with that sincerity which is to be as the Salt of your Sacri­fice, (Mark 9.) Without la­tent reserves, or an hidden meaning, disagreeing to his. Which were both unjust and vain. Vnjust; for we may not deceive any. And Vain; for we cannot deceive him. The case admits not of restrictions, it must be done absolutely, without any limitation, or reserve. You have heard this Self-dedication is, in part, an act of love. And what limit can be set to a love, whose ob­ject is infinite? A natural li­mit 'tis true, as it is the love [Page 62] of a creature, it cannot but have; but a chosen one it ought never to have, as if we had lov'd enough. You know what kind of love is, (and cannot but be) due to the all comprehending God. With all thy heart, soul, mind, and might, &c. So without exception, that Mai­monides, reciting those words, De fund. le­gis. pag. 64. adds etiamsi tollat ani­mam tuam. The stream of thy love to him must not be diverted, or alter its course, tho he would take away thy very life, or soul.

11. With the concomitant surrender to him of all that we have. For they that, by [Page 63] their own act, and acknow­ledgment, are not them­selves, their own, but devo­ted, must also acknowledge they are owners of nothing else. In that mentioned form of Surrender in Livie, When Egerius, on the Ro­mans part had en­quired, Estisne vos le­gati Oratores­que missi à po­pulo Collatino, ut vos popu­lum (que) Collati­num dederi­tis? Sumus —De­ditisne vos, populum Col­latinum, ur­bem, agros, a­quam, termi­nos, delubra, utensilia di­vina, huma­na (que) omnia, in meam popu­lique Romani ditionem? De­dimus. At e­go recipi. Liv. ubi priùs. Are you the Embassadours sent by the people of Collatia that you may yield up your selves and the Collatine peo­ple? and it was answered, we are. And it was again askt. Are the Collatine people [Page 64] in their own pow­er? and answer­ed, they are. It is further enqui­red, do you deli­ver up your selves, the people of Collatia, your City, your Fields, your Wa­ter, your Bounds, your Tem­ples, your Vtensils, all things that are yours, both Divine, and Humane, into mine, and the people of Romes power? they say we deliver up all. And he answers, So I re­ceive you. So do they who deliver up themselves to God, much more, all that they called theirs. God in­deed is the only Proprietor, Men are but usufructuaries. [Page 65] They have the use of what his providence allots them; He reserves to himself the property; and limits the use so far, as that all are to be accountable to him for all they possess. And are to use nothing they have, but as under him, and for him, as also they are to do them­selves. Therefore as they are required to glorifie him with their bodies, and spi­rits which are his, so they are to honour him with their substance, upon the same rea­son. But few effectually apprehend his right in their persons; Which, as we are therefore to recognize, in this Dedication of our selves [Page 66] to him; So we are, in a like general sense, to devote to him all that we enjoy in the world. That is, as all are not to devote themselves specially to serve him in a sacred office; But all are obliged to devote themselves to his service in the gene­ral: So, though all are not required to devote their estates, to this or that par­ticular pious use, they are obliged to use them wholly for his glory, in the general, and for the service of his In­terest in the world. We are obliged neither to withhold from him, nor mispend, these his mercies; but must live righteously (wherein [Page 67] Charity is comprehended) soberly and godly in it, de­cline no opportunities that shall occur to us, (within the compass of our own sphere, and station) of do­ing him (though never so costly, and hazardous) ser­vice, must forsake all and follow him, when our du­ty, and our continued pos­session of this worlds goods, come to be inconsistent; must submit patiently to our lot, when that falls out to be our case; Or to any pro­vidence by which we are bereaved of our worldly comforts, with that temper of mind, as to be able chear­fully to say, The Lord hath [Page 68] given, the Lord hath taken away, blessed be the name of the Lord.

It is indeed the greatest absurdity imaginable, that they who are not Masters of themselves should think it permitted them, to use what comes to their hands, as they list; for the service of their own lusts, and the gratify­ing of a rebel flesh, that hath rejected the Government of their own Reason, and of all divine laws at once. Or that he who hath so abso­lute a right in them, should not have that right in what he hath committed to them, as to prescribe rules to them, by which to use and imploy [Page 69] it. At the same time, and in the same sense, wherein we make a Dedition of our selves; We do the same thing as to all that we have. Even according to com­mon, humane estimate, ac­cording to what interest men have in others, or pow­er over them they have a correspondent interest in what they possess. They that absolutely surrender themselves to the power of another, leave not them­selves capable of proper do­minion as to any thing. Therefore says the Civil Law, Non licet Dedititiis testamenta facere. They were so under several notions 'tis [Page 70] true, but they that were strictly so, had not power to make a will ▪ as having no­thing to dispose of. No man has certainly a power to dispose of any thing (and when they surrender them­selves by their own act and deed to God, they acknow­ledge so much) otherwise than as divine rules direct, or permit. They have a right in what is duly theirs, against the Counter­claim of man, but none, sure, against the claim, and all disposing power of God, whether signifi'd by his Law, or by his Providence. Therefore with this temper of mind should this Self-de­dication [Page 71] be made. ‘Lord I here lay my self, and all that belongs to me, most entirely at thy feet. All things are of thee (as they are brought in saying who make that willing joyfull offering, 1 Chron. 29.) What I have in the world is more thine, than mine. I desire neither to use, nor possess any thing, but by thy leave, and for thy sake.’

12. With befitting cir­cumstantial solemnity, i. e. it ought to be direct, ex­press and explicit. Not to be hudled up in tacit, mute intimations only. We should not content our selves that it [Page 72] be no more than imply'd, in what we do otherwise. And run on with it as a thing that must be suppos'd, and taken for granted, never ac­tually performed and done.

It is very true indeed that a continued, uniform, course and series of agreeable ac­tions, an holy life, and pra­ctice carries a great deal more of significancy with it, than only having once said, without this, conceptis verbis, Lord I will be thine. Practice, whether it be good, or bad, more fully speaks our sense, and ex­presses our hearts, than bare words, spoken at some par­ticular time, can do. For [Page 73] they at the most speak but our present sense at that time, and, perhaps, do not alwaies that; but a course of practice shews the habi­tual posture and steady bent of our spirits.

Nor do I think that a for­mal explicit transaction, in this matter, whether vocal or mental, with circumstan­tial solemnity, is essential to a man's being a Christi­an, or an holy man. A fixed inclination and bent of heart towards God, fol­lowed (as it will be) with a course of practice beco­ming them that are his, will no doubt conclude a man's state to be safe and good [Page 74] God-ward. As one may, on the other hand, be the devils servant all his daies, without having made a formal covenant with him.

But yet, though so ex­plicit, and solemn a trans­action of this matter be not essential to our Christi­anity (as what is said to be­long only to the solemnity of any thing is therein im­ply'd not to be of the essence of it) yet it may be a great duty for all that, and I doubt it not to be so.

And it may here be worth the while, to insist a little; that, if this indeed be a duty, it may obtain more [Page 75] in our practice, than, per­haps it doth. Some, tho­rough meer inanimadver­tency, may not have con­sidered it; others that have, may possibly think it less needfull because they reckon it was formerly done for them. They were born of Christian parents, who de­dicated them to God from their birth; and they were, with solemnity, presented to him in their Baptism. What need we, then, do over again, a thing already done?

Let us reason this matter therefore a while, and con­sider whether, notwithstand­ing any such allegation, Our personal dedicating our selves [Page 76] to God, in Christ, be not still reasonable, and necessa­ry to be performed by our selves also, as our own so­lemn act and deed?

It were, indeed, much to be wisht, that our bap­tismal dedication to God were more minded, and thought on, than it com­monly is. When, with such sacred solemnity, we were devoted to the trinune Deity, and those great and awfull names were named upon us, the name of the Father, the name of the Son, and the name of the Holy Ghost. Baptisms are, it is to be fear­ed, too often in the Christi­an world, turn'd into a meer [Page 77] Pageantry, and the matter scarce ever thought on more, when the shew is o­ver. And, very probably, because this great succedane­ous duty is so unpractised among Christians.

And first, Let it be con­sidered, Are there no like cases? Do we not know that, though all the Infants in a Kingdome, are born Subjects, yet, when they arrive to a certain age, they are obliged, being called, to take the Oath of Allegi­ance, and each one to come under personal obligation to their Prince; And do we owe less to the God that made us, and the Lord [Page 78] that bought us with his bloud?

Again, Though all the sons of Israelites, were, in their infancy, dedicated to God by the then appointed rite for that purpose; Yet how frequent were their so­lemn, personal recognitions of his Covenant? their a­vouching themselves to be his people, as he also avoucht himself to be their God. Which we see Deut. 26. and in many other places.

'Tis remote from me to intend the pressing of a Co­venant, that contains any disputable, or doubtfull mat­ters; or any other than the substance of our baptismal [Page 79] Covenant it self; consisting of the known essentials of our Christianity; all summ'd up in taking God in Christ for our God, and resigning our selves to him to be in­violably his. No more is meant than, that this may be done, as our own rea­sonable service, and worship; as our intelligent, delibe­rate, judicious act, and choice.

And consider further, to this purpose, the great im­portance of the thing it self, compared with the lesser concernments, wherein we use to deal most explicitly. Is it fit that a man's Reli­gion should be less the mat­ter [Page 80] of his solemn choice, than his inferiour concerns? That when he chooses his dwelling, his calling, his servant, or master, he should seem thrown upon his God, and his Religion, by chance? And that least should appear of caution, care and punctual dealing, in our very great­est concernment? How great a day in a man's life doth he count his marriage day? How accurate are men wont to be, in all the preparati­ons, and previous settlements, that are to be made in order to it!

And since the great God is pleased to be so very par­ticular with us, in proposing [Page 81] the model, and contents of his Covenant, the promises, and precepts, which make his part, and ours in it, how attentive should we be to his proposals, and how express in our con­sent? Especially, when we consider his admirable con­descention in it, that he is pleased (and disdains not) to capitulate with the work of his hands, to article with dust and ashes. Is it reaso­nable we should be slight and superficial, in a Treaty with that great Lord of heaven and earth; or scarce ever, purposely apply and set our selves to mind him in it at all?

[Page 82]Moreover it is your own concernment, and therefore ought to be transacted by your self. So far as there is any equity in that rule, Quod tangit omnes debet ab omnibus tractari, What con­cerns all should be transacted by all, it resolves into this, and supposes it. Quod tan­git meipsum debet tractari à meipso. That which concerns my self should be transacted by my self.

Again, your being devo­ted by parents, no more ex­cuses from solemn personal self-devoting, than their doing other acts of Religion for you, excuses you from doing them for your selves. [Page 83] They have prayed for you, are you therefore never to pray for your selves? They have lamented your sin, are you never therefore to la­ment your own?

Further Scripture warns us not to lay too much stress upon parental privi­lege, or place too much confidence in it, which it supposes men over apt to doe, Matt. 3.7, 8, 9. Abra­ham's Seed may be a gene­ration of Vipers. Joh. 8.37.44. I know you are A­braham's Seed, yet he finds them another father.

Consider moreover, the renewing work of God's grace and spirit upon Soul's, con­sists [Page 84] in sanctifying their na­tural faculties, their Un­derstandings, Consciences, Wills, Affections. And what are these sanctify'd for, but to be used and ex­ercised? and to what more noble purpose? If there be that holy impress upon the Soul, that inclines all the powers of it God-ward; What serves it for, but to prompt, and lead it on to the corre­spondent acts? to appre­hend and eye God, to ad­mit a conviction of duty, and, particularly, how I owe my self to him, to choose, love, fear, and serve him, and what doth all this import less, than [Page 85] an entire self-resignation to him? so that the genuine tendency of the holy new nature is, in nothing, so di­rectly answered, and satis­fy'd as in this.

And it ought to be con­sidered that the faculties of our reasonable souls have a natural improvement and perfection, as well as a gracious. And for their highest and noblest acts, 'tis fit they should be used in their highest perfection. 'Tis possible, that in the chil­ren of religious parents, there may be some pious inclinations, betimes; and the sooner they thereupon choose the God of their fa­thers, [Page 86] the better, i. e. if you compare doing it, and not doing it, 'tis better done, than not done. But because this is a thing that cannot be too often done, nor too well, The more mature your Understanding is, the better it will be done, the grace of God concur­ring. Our Lord himself increas'd in wisedom, &c.

Moreover, let it be seri­ously thought on (what 'tis dreadfull to think) the occasion you should give, if you decline this surren­dring your selves, to have your neglect taken for a re­fusal. 'Tis impossible, when you once understand the [Page 87] case, you can be in an indif­ferency about it. You must either take, or leave.

Nor can it be deny'd but personal self-devoting, one way, or other (more, or less solemn) is most ne­cesssary to the continuing serious Christianity in the world. Without it, our Re­ligion were but res unius ae­tatis, The business of one age. For how unlikely were it, and absurd to suppose, that a man should seriously de­vote his child to God, that never devoted himself? And if that were done ne­ver so seriously, must one be a Christian alwaies, one­ly by the Christianity of [Page 88] another, not his own? Some way or other then, a man must devote himself to God in Christ, or be, at length, no Christian. And since he must, the nature of the thing speaks, that the more solemn, and express it is, the better, and more suita­ble to a transaction with so great a Majesty.

And hath not common Reason taught the world, to fix a transitus, and settle some time, or other, where­in persons should be rec­kon'd to have past out of their state of infancy, or minority, into the state of manhood, or an adult-state; wherein, though before, [Page 89] they could not legally transact affairs for them­selves, yet afterwards they could. This time, by the constitutions of several Na­tions, and for several pur­poses, hath been diversly fix't. But they were not to be look't upon as chil­dren alwaies. Some time they come to write man. Is it reasonable one should be a child and a minor in the things of God and Reli­gion all his daies? alwaies in nonage? Sometime they must be men in understan­ding, 1 Cor. 14.20. and have their senses exercised to discern between good and evil, Heb. 5.14.

[Page 90]Yea, and there is far greater reason we should personally, and solemnly, transact this great affair with God, than any concern we have with men. For, among men, we may have a right by natural descent, or by valuable considerations, to what we enjoy, which may be clear, and little liable to question. From God we have no right, but by his favour, and vouchsafement. You are his children, if e­ver you come to be so, but by adoption. And humane adoption has been wont to be compleated by a solemni­ty; The person to adopt, being publickly askt (in [Page 91] that sort of adoption which was also called arrogation) utrum eum quem adoptatu­rus esset justum sibi filium esse vellet— Whether he would have this person to be as his own ve­ry son? Cal. Lex. Jurid. And a­gain, ille qui adop­tabatur— utrum id fieri pa­teretur? he that was to be adopted, whether he was contented it should be so?

Nor again is there that disinclination towards men, as towards God, or that proneness to revolt from settled agreements, with the one, as with the other. Whereas Love summs up all the duty of both the [Page 92] Tables; or which we owe both to God, and Man; it is evident that, in our pre­sent lapsed state, our love to God is more impaired, than to Man. Indeed this latter seems onely dimi­nisht, the other is destroy­ed, and hath, by nature, no place in us; grace onely re­stores it. Where it is, in some measure restored, we find it more difficult to ex­ercise love towards God, than Man. Which the A­postle's reasoning implies, He that loveth not his brother, 1 Joh. 4.20. whom he hath seen, how can he love God whom he hath not seen? Who sees not [Page 93] that sensuality hath buried the rational world! Unre­generate man is said to be in the flesh, not as being onely lodg'd in it, as all are alike, but govern'd by it, under its power. (As the holy Apostle is said to have been in the spirit on the Lord's day. Revel. 1.) To be in the flesh is expounded by be­ing and walking after it. Rom. 8. Hence men one­ly love and savour the things within this sensible sphere. They that are after the flesh do onely savour the things of the flesh. Where the regenerate, di­vine life is implanted, it [Page 94] doth malè habitare, is ill lodg'd, in conjunction with a strong remaining sensual inclination. So that where the Soul is somewhat raised by it, out of that mire and dirt, there is a continual decidency, a proneness to relapse, and sink back into it. Impressions therefore of an invisible Ruler and Lord (as of all unseen things) are very evanid; soon, in a great degree, worn off. Especially where they were but in making, and not yet throughly in­wrought into the temper of the Soul. Hence is that instability in the Covenant of God. We are not so afraid, [Page 95] before, nor ashamed, after­wards, of breaking engage­ments with him, as with men, whom we are often to look in the face, and con­verse with every day.

Therefore there is the more need here, of the strictest ties, and most so­lemn obligations, that we can lay upon our selves. How apprehensive doth that holy, excellent Go­vernour, Joshua, Josh. 24. seem of this, when he was short­ly to leave the people un­der his conduct!

And what urgent means doth he use, to bring them to the most express, solemn dedication of themselves to [Page 96] God, that was possible. First representing the reasonable­ness and equity of the thing, from the many endearing wonders of mercy (as here the Apostle beseeches these Romans by the mercies of God) which he recounts from the beginning to the 14th. verse of that 24th. chapter. Then, thereupon exhorting them to fear the Lord and serve him in sincerity, &c. in that 14th. verse. Tel­ling them, withall, if they should all resolve otherwise to a man, what his own re­solution was, vers. 15. And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve, [Page 97] whether the Gods which your Fathers serv'd, that were on the other side of the flood, or the Gods of the Amorites, in whose land ye dwell: But as for me and my house, we will serve the Lord. Taking also their express answer, which they give, vers. 16, 17, 18. But, fearing they did not enough consider the matter, he, as it were, puts them back (esteeming him­self to have gotten an ad­vantage upon them) that they might come on again, with the more vigour and force. Ye cannot serve the Lord, for he is an holy God: He is a jealous God, he will not forgive your transgressi­ons [Page 98] nor your sins. If you for­sake the Lord, and serve strange Gods, then he will turn and doe you hurt, and consume you, after that he hath done you good. Vers. 19, 20. Hereupon, according to his expectation and design, they reinforce their vow, Nay but we will serve the Lord. And upon this, he closes with them, and takes fast hold of them, Ye are witnesses (saith he) against your selves, that ye have chosen the Lord to serve him. And they say, We are witnesses, vers. 22. He exhorts them afresh, and they engage over again, vers. 23, 24. Thus a Cove­nant is made with them, [Page 99] vers. 25. After all this a re­cord is taken of the whole transaction, 'tis book'd down, vers. 26. And a monumental stone set up, to preserve the memory of this great trans­action. And the good man tells them, Behold this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: It shall there­fore be a witness unto you, lest ye deny your God. So he dismisses them; and lets them go every one to his inheritance.

Nor is it to be neglected that Isa. 44.5. (which is generally agreed to refer to the times of the Gospel) it [Page 100] is so expresly set down, 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, and sirname himself by the name of Israel. In the rendring of which words [Subscribe with the hand] the versions vary. Some reade Inscribe in their hands, the Lords name, counting it an allusion to the ancient custom, as to ser­vants, and souldiers, that they were to carry stampt upon the palm of their hands, the name of their Master, or General. The Syriack reads to the same sense as we—Shall give an [Page 101] hand writing, to be the Lords. That the thing be done, and with great seri­riousness, distinctness and solemnity, is, no doubt, highly reasonable, and ne­cessary, about the particu­lar manner I prescribe not.

Nor can I imagine what any man can have to object, but the backwardness of his own heart to any intercourse, or conversation with the in­visible God. Which is but an argument of the misera­ble condition of deprav'd Mankind (None that the thing is not to be done.) For that backwardness must pro­ceed from some deeper rea­son than that God is invisi­ble. [Page 102] A reason, that should not only convince, but a­maze us, and even over­whelm our souls in sorrow and lamentation to think what state the nature and spirit of man is brought in­to! For is not the Devil in­visible too? And what wretch is there so silly and ignorant, but can, by the urgency of discontent, en­vy, and an appetite of re­venge, find a way to fall into a league with him! Is this that God is less conver­sable with men? less willing to be found of them that seek him? No sure­ly, Read con­siderately Heb. 11.6. but that men have less mind, and [Page 103] inclination to seek him! And is this a posture, and temper of spirit towards the God that made us, (the continual spring of our life and be­ing!) In which it is fit for us to tolerate our selves? Shall not the necessity of this thing, and of our own case, (not capable of remedy while we withhold our selves from God) overcome all the imagined difficulty in ap­plying our selves to him?

And upon the whole if we agree the thing it self to be necessary, Vse. It cannot be doubted but it will appear to be of common concernment to us all; and that every one must appre­hend [Page 104] it is necessary to me, and to me, whether we have done it already, or not done it. If we have not, it cannot be done too soon; If we have, it cannot be done too often. And it may now be done, by private, silent ejaculation, the convinced, perswaded heart saying with­in it self, ‘Lord I consent to be wholly thine, I here resign, and devote my self, absolutely, and en­tirely, to thee.’ None of you know what may be in the heart of another, to this purpose, even at this time. Why then should not every one fear to be the only person of those who [Page 105] now hear, that disagrees to it. If any finds his heart to reluctate and draw back, 'tis fit such a one should consi­der, I do not know but this self-devoting disposition, and resolution is the common sense of all the rest, even of all that are now present but mine. And who would not dread to be the only One in an Assembly, that shall re­fuse, God! or refuse him­self to him! For, let such a One think, what particular reason can I have to exclude my self from such a con­senting Chorus? Why should I spoil the harmony, and give a disagreeing vote? Why should any man be, [Page 106] more willing to be dutifull, and happy than I? to be just to God, or have him good to me? Why should any One be more willing to be saved than I? and to make One hereafter, in the glori­ous, innumerable, joyfull assembly of Devoted angels and Saints, that pay an eternal gladsom homage to the throne of the Celestial King?

But if any find their hearts inclining, let what is now begun, be more fully com­pleated in the closet; and let those walls (as Joshua's stone) hear, and bear witness!

Lest any should not con­sent, and that all may con­sent [Page 107] more freely, and more largely; I shall in a few words shew what should in­duce to it, and what it should induce.

1. What should induce to it. You have divers sorts of inducements;

Such as may be taken from necessity. For what else can you doe with your self? You cannot be happy without it, For who should make you so but God? And how shall he, while you hold off your selves from him? You cannot but be miserable, not on­ly as not having engaged him to you, but as having engaged him against you.

[Page 108] Such as may be taken from equity. You are his right. He hath a natural right in you, as he is your Maker, the Authour of your being. And an acquired right as you were bought by his Son, Who hath redeemed us to God. Rev. 5.9. And who dyed, rose again, and revived, that he might be Lord of the living and the dead, here, to rule, hereafter, to judge us. Both which he can doe whether we will or no. But 'tis not to be thought he will save us against our wills. His method is whom he saves, first to overcome, i. e. to make them willing, in the [Page 109] day of his power. And dare we, who live, move, and have our being in him, re­fuse to be, live, and move to him? or deny the Lord who bought us?

And again, Such as may be taken from ingenuity, or that should work upon it, viz. (what we are besought by, in the Text) the mer­cies of God. How manifold are they! But they are the mercies of the Gospel especi­ally, mentioned in the fore­going Chapter, which are thus refer'd unto in the be­ginning of this, the trans­ferring what the Jews for­feited and lost, by their un­belief, unto us Gentiles [Page 110] That Mystery (as this Apo­stle elsewhere calls it, Ephes. 3.4, 5, 6.) which in other ages was not made known un­to the sons of men, as it is now revealed unto his holy Apostles and Prophets by the spirit; That the Gen­tiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the Gospel. In reference whereto he so ad­miringly cries out a little above the Text (chap. 11.33.) [...], O the depth both of the wisdom and knowledge of God! how un­searchable are his judgments, and his waies past finding out! The Mercies of which [Page 111] it is said Isai. 55.1, 2, 3. Ho every one that thirsteth come to the waters, and he that hath no money: Come ye, buy and eat, yea come buy wine and milk without money, and without price. Wherefore do ye spend your money for that which is not bread? and your labour, for that which satisfieth not? hearken dili­gently unto me, and eat ye that which is good, and let your soul delight it self in fatness. Encline your ear, and come unto me; hear, and your soul shall live, and I will make an everlasting Co­venant with you, even the sure mercies of David. Which free and sure Mercies are [Page 112] heightned, as to us, by the same both endearing and aw­full circumstance, that these mercies, are offered to us, viz. in conjunction with the setting before our eyes, the monitory tremendous ex­ample of a forsaken Nation that rejected them, intima­ted vers. 5. Behold thou shalt call a nation that thou know­est not, and nations that know not thee shall run unto thee. A case whereof our Apostle says, in the foregoing Chapter Esaias was very bold, Rom. 10.20. when, speaking of it (in another place Isai. 65.1.,) he uses these words, I am sought of them that asked [Page 113] not for me: I am found of them that sought me not: I said; Behold me, Behold me, unto a nation that was not called by my name. He was bold in it indeed, to mention such a thing to a people, unto whom a jea­lous gloriation in the peculi­arity of their privileg'd state, their being without partners or rivals, for so long a time, in their relati­on, and nearness to God, was grown so natural. And who took it so impatiently, when our Saviour did but intimate the same thing to them by para­bles, Mat. 25.45, 46. as that they sought immediately to lay [Page 114] hands on him for that very reason. So unaccountable a perversness of humour reig­ned with them, that they envied to others, what they despised themselves.

But, on the other hand, nothing ought more highly to recommend those mer­cies to us, or more engage us to accept them with gra­titude, and improve them with a cautious fear, of committing a like forfeiture, than to have them brought to our hands, redeemed from the contempt of the former despisers of them; and that, so terribly, vindicated upon them, at the same time; as it also still continues to be. [Page 115] That the natural branches of the Olive should be torn off, and we inserted. That there should be such an in­stance given us, of the se­verity, and goodness of God. Chap. 11. To them that fell, severity; but to us, goodness, if we continue in his goodness, to warn us that, otherwise, we may expect to be cut off too! And that we might appre­hend, if he spared not the natural branches, he was as little likely to spare us! That when he came to his own and they received him not, he should make so free an offer to us, that if we would yet receive him (which if we [Page 116] do, we are, as hath been said, to yield up and dedi­cate our selves to him at the same time) we should have the privilege, to be own­ed for the sons of God! What should so oblige us to com­pliance with him, and make us with an ingenuous trem­bling fall before him, and (crying to him my Lord and my God) resign our selves wholly, to his power and pleasure.

And even his Mercies, more abstractly considered, ought to have that power upon us. Were we not lost? Are we not rescued from a necessity of perishing, and being lost for ever, in [Page 117] the most costly way? Costly, to our Redeemer, but to us, without cost. Is it a small thing, that he offers himself to us, as he doth, when he demands us, and requires that we offer our selves to him. That he, in whom is all the fulness of God, ha­ving first offered himself for us, doth now offer himself also to us. That he hath treated us, hitherto, with such indulgence, waited on us with so long patience, sustained us by so large bounty, And now, upon all, when it might be thought we should be com­muning with our own hearts, discoursing the mat­ter [Page 118] with our selves, What shall we render? that he should say to us so shortly and compendiously render your selves! Is that too much? Are we too conside­rable to be his, or his Mer­cies too inconsiderable to ob­lige us to be so? The Mer­cies that flow so freely from him, for he is the Father of Mercies. The Mercies that are so suitable to us, pardon to the guilty, light to them that dwell in darkness, life to the dead, a rich por­tion and all-sufficient full­ness, for the poor, indigent and necessitous: the Mercies that we are encouraged to expect as well as what we [Page 119] enjoy. The great Good laid up in store! The Mercies of eternity to be added to those of time. The Mer­cies of both worlds, mee­ting upon us! That here, we are to keep our selves in the love of God, waiting for the mer­cy of our Lord Jesus Christ unto eternal life! That, Jude 21. looking for that blessed hope, our life may here, in the mean time, be transacted with him. That we may abide in the secret of his presence, and dwelling in love, may dwell in God who is love; till the season come, when we shall be able more fully to under­stand [Page 120] his love, and return our own!

Nor are the favours of his providence to be thought little of, in the time of our earthly pilgrimage.

And now, if all this do effectually induce us thus to dedicate our selves.

2. We are next to consi­der what our having done it, ought further to induce us unto.

In the general, it ought to be an inducement to us (as we may well appre­hend) to behave our selves answerably to such a state, as we are, hereby, brought into, if we now first dedi­cated our selves to him, and [Page 121] are confirmed in, by our iterations of it. For he takes no pleasure in fools, therefore having vow'd our selves to him, to serve, and live to him, let us pay what we have vowed. Better it had been not to vow, than to vow and not pay; and, instead of the reasonable sa­crifice he required of us, to give him onely the sacrifice of fools. We are, upon spe­cial terms, and for special ends, peculiar to the most high God. They that are thus his, are a royal Priest­hood, He hath made us Kings and Priests. Rev. 1.6. Both those offices and dig­nities have sometime met▪ [Page 122] in the same person. And to God and his Father, i. e. for him. Not that both those offices do terminate upon God, or that the work of both is to be performed towards him, but our Lord Jesus, it being the design of his Father we should be brought into that high, and honourable Station, hath ef­fected it, in compliance with his design, and hath served his pleasure, and purpose in it. He hath done it to, i. e. for him. So that, to God, and his Father may be re­fer'd to Christ's action, in making us Kings and Priests, not to ours, being made such. Yet the one [Page 123] of these refers to God imme­diately, the other to our selves. Holy and good men are Kings in reference to themselves, in respect of their Self-dominion into which they are now resto­red, having been, as all unre­generate persons are, slaves to vile, and carnal affec­tions, and inclinations. The minds of the regenerate are made spiritual, and now with them the refin'd, rec­tify'd, spiritual mind, is in­throned; lift up into its proper authority, over all sensual Inclinations, Appe­titions, Lusts and Passions. A glorious Empire! foun­ded in conquest, and mana­ged, [Page 124] afterwards when the victory is compleat (and in the mean time, in some de­gree, while judgment is in bringing forth unto victory) by a steady sedate Govern­ment, in most perfect tran­quility and peace.

But they are Priests in reference to God, the busi­ness of their office, as such, terminates upon him. For him they worship and serve.

Worship is either social, external and circumstantial, that of worshiping Socie­ties, considered according to its exteriour part. Here­in One is appointed by spe­cial office to doe the part of a Priest, for the rest. In [Page 125] this sense all are not Priests.

Or else it is solitary, in­ternal, substantial and spi­ritual wherein they either worship alone, and apart by themselves, or being in con­junction with others, yet their own spirits within them work directly, and aspire upwards to God. And as to this more noble part of their worship, eve­ry holy man is his own Priest.

And this is the double dignity of every holy, de­voted Soul. They are thus Kings, and Priests; govern themselves, and serve God. While they govern, they [Page 126] serve. Exercise authority over themselves, with most submiss veneration of God. Crowned, and enthroned; but alwaies in a readiness to cast down their Crowns at the footstool of the Su­preme, Celestial Throne.

Into this State they come by Self-dedication. And now surely 'tis not for such to demean themselves at a vulgar rate. They are of the [...], Hebr. 12. the Church of the first-born written in Heaven, i. e. the Church of the first-born ones, that is, all compos'd, and made up of such (as that expression signifies.) [Page 127] First-born in a true (tho not the most eminent) sense; being sons by the first, i. e. the prime and more excellent sort of birth, in respect whereof they are said to be begotten again by the word of truth, Jam. 1.18. that they should be a kind of first-fruits of the Creatures of God. And this twofold dignity is the privilege of their birthright (as anciently it was.) Are you devoted to God? have you dedicated your selves? hereby you are arrived to this dignity. For in the abovementioned place it is said Ye are come, you are actually, Hebr. 12. [Page 128] already, adjoyn'd to that Church, and are the real present Members of that holy community. For you are related and united to him of whom the family of heaven and earth is named; Ephes. 3. are of the houshold, and the Sons of God, his, under that pe­culiar notion, when you have dedicated your selves to him. You cannot but apprehend there are pecu­liarities of behaviour, in your after-conduct, and management of your selves that belong to you, and must answer, and corre­spond to your being, in this sense, his. Some particu­lars [Page 129] whereof I shall briefly mention.

You should each of you, often reflect upon it, and be­think your self what you have done; and whose you now are. I am the devoted One of the most high God. It was one of the Precepts given by a Pagan to his Disciples. Think with your self, upon all occasions, Epict. ‘ I am a Philosopher.’ What a world of sin, and trouble might that thought, often renew'd, prevent, I am a Christian, One devoted to God in Christ. Your ha­ving done this thing, should cloth your mind with new [Page 130] apprehensions, both of God, and your selves. That he is not now a stranger to you, but your God, that you are not unrelated to him, but his. I was an ene­my, now am reconciled. I was a common, profane thing, now holiness to the Lord. 'Tis strange to think how One act doth sometimes habit, and tincture a man's mind; whe­ther in the kind of good, or evil. To have committed an act of murther! What an horrid complexion of mind did Cain bear with him hereupon? To have dedica­ted one self to God, if seri­ously, and duly done; would it have less power to possess [Page 131] One, with an holy, calm, peacefull temper of mind?

You should, hereupon, charge your self with all sui­table duty towards him. For you have given your self to him to serve him, that is your very business. You are his, and are to doe his work, not your own, other­wise than as it falls in with his, and is his.

You are to discharge your self of all unsuitable cares, for will not he take care of his own, Who hath put so ill a note upon them that do not? He that pro­videth not for his own, (his domesticks) those of his own house, hath deny'd the faith, [Page 132] and is worse than an infidel? Will you think, he can be like such a One? Who? if not the Children of a Prince, should live free from care?

You should most deeply concern your self about his concernments, without any apprehension or fear that he will neglect those that are most truly yours. And are not to be indifferent how his interest thrives, or is deprest in the world; is in­creast, or diminisht. They that are his should let his affairs engross their cares, and thoughts.

You should abandon all suspicious, hard thoughts of him. When, in the habi­tual [Page 133] bent of your spirits, you desire to please him, it is most injurious to him, to think he will abandon, and give you up to perish, or become your enemy. 'Tis observable what care was taken among the Romans, ne quid dedititiis hostile illa­tum sit. That no hostility might be used towards them that had surrender'd them­selves. Can men excel God in praise-worthy things? You can think nothing of God more contrary to his Gospel, or his Nature, than to surmise he will destroy one that hath surrender'd to him, and bears a loyal mind towards him. And what a [Page 134] reproach do you cast upon him, when you give others occasion to say his own, they that have devoted themselves to him, dare not trust him? You are taught to say I am thine save me, not to suspect he will ruine you. They do strangely mishape Religion, considering, in how great part, it consists in trusting God, and living a life of faith, that frame to them­selves a Religion made up of distrusts, doubts and fears.

You should dread to alienate your selves from him. Which (as Sacriledge is one of the most detestable of all sins, a robbing of God) is the most detestable Sacri­ledge. [Page 135] You are to reserve your selves entirely for him. every one that is godly he hath set apart for himself. Psalm 4.

Yea, and you are not onely to reserve, but, to your uttermost, to improve, and better your selves for him daily. To aspire to an excellency, in some measure, suitable to your relation. To walk worthy of God who hath called you to his king­dom and glory, 1 Thess. 2.12. remembring you are here to glorify him, and hereafter to be glorified with him.

And who is there of us that finds not himself un­der [Page 136] sufficient obligation, by the mercies of God, unto all this? Or to whom he may not say, in a far more emi­nent sense, than the Apostle speaks it to Philemon, thou owest even thy self also unto me? Will we refuse to give God what we owe? Or can we think it fit, in it self; ‘ we should be no otherwise his, than (as one well saies) Fields, Woods, and Mountains, and brute Beasts?’ And I may add, can it be comfortable to us, he should have no other in­terest in us than he hath in Devils? is there no diffe­rence in the case of reasona­ble creatures and unreasona­ble? [Page 137] theirs who profess de­votedness to him, and theirs who are his profest enemies? The one sort, through na­tural incapacity, cannot, by consent, be his? and the other, through an invincible malignity, never will? Are there no mercies (confer'd or offered) that do peculi­arly oblige us more? Let us be more frequent, and serious in recounting our mercies, and set our selves on purpose to enter into the memory of God's great good­ness, that we may thence, from time to time, urge up­on our selves this great and comprehensive duty.

[Page 138]And at this time, being here together on purpose, let us consider, and reflect a­fresh, upon that eminent mercy, which you are wont to commemorate in the yearly return of this day.

And that I may, more particularly, direct my speech the same way, that the voice of that memora­ble providence is especially directed. You are, my Lord, to be more peculiarly besought by the mercies of God, that you would, this day dedicate your self to him.

I do beseech therefore you, by the many endearing [Page 139] mercies, which God hath so plentifully confer'd upon you, by the mercies of your noble extraction, and birth, by the mercies of your very in­genuous and pious educa­tion, by the mercies of your family, which God hath made to descend to you from your honourable progenitors ( which, as they are capable of being improved, may be very valuable mercies.) By the bloud, and tender mer­cies of your blessed, and glo­rious Redeemer, who offered up himself a sacrifice to God for you, that you would now present your self to God, an holy, living Sacrifice, which is your reasonable service. [Page 140] I adde, by the signal mercy, which hath made this a me­morable day to you, and by which you come, thus long, to enjoy the advantages of all your other mercies. How came it to pass that this day comes not to be remembred, by your noble relatives as a black, and a gloomy day, the day of the extinction of the present light, and lustre of your family; and of quenching their coal which was left. You had a great preserver, who, we hope, delivered you because he delighted in you. Your life was precious, in his sight. Your breath was in his hand; he preserved, and [Page 141] renewed it to you, when you were ready to breath your last. And we hope he will vouchsafe you that greater deliverance, not to let you fall under the charge which was once exhibited against a great man, Dan. 5.23. The God in whose hands thy breath is— hast thou not glorified. And make you ra­ther capable of adopting those words, Psalm 42.8. Yet the Lord will command his lo­ving kindness in the day time, and in the night his song shall be with me, and my prayer unto the God of my life. Your acknow­ledgments are not to be li­mited to one day in the [Page 142] year; but from day to day his loving kindness, and your prayer and praise are to compose your [...], the one, to shew you, the other, to be unto you your morning, and evening ex­ercise. Let this be your re­solution, Every day will I bless thee: and I will praise thy name for ever and ever, Psal. 145.2. or that, Psal. 104.33. I will sing unto the Lord as long as I live: I will sing praise unto my God, while I have my being.

Yet your more solemn ac­knowledgments are, justly, pitcht upon this day. God hath noted it for you, and made it a great day in your [Page 143] time. You have now enjoy'd a Septennium, seven years of mercies. And, we all hope, you will enjoy many more, which may all be called the posterity of that days mercy. It was the parent of them all; so pregnant and productive a mercy was that of this day.

You do owe it to the mer­cy of this day, that you have yet a life to devote to the great Lord of heaven and earth; and to imploy in the world for him. And would you think of any less noble Sacrifice?

Aeschines (the Philoso­pher) out of his admiration of Socrates, when divers pre­sented [Page 144] him with other gifts, made a tender to him of him­self. Less was thought an insufficient acknowledgment, of the worth and favours of a man! Can any thing less be thought worthy of a God?

I doubt not you intend, my Lord, a life of service to the God of your life. You would not, I presume, design to serve him, under any other notion, than as his. By de­dicating your self to him you become so, in the pe­culiar sense. It is our part, in the Covenant which must be between God, and us. I enter'd into Covenant with thee, and thou becamest [Page 145] mine, Ezek, 16.8. This is the ground of a settled rela­tion, which we are to bear towards him, as his servants. 'Tis possible I may do an occa­sional service for one whose servant I am not. But it were mean that a great per­son should only be serv'd by the servants of another Lord. To be serv'd but pre­cariously, and, as it were, upon Courtesie, only, true greatness would disdain; as if his Quality did not admit to have servants of his own.

Nor can it be thought a serious Christian (in how­soever dignifying circumstan­ces) should reckon himself too great to be his servant, [Page 146] when even an Heathen pronounces Deo servi­re est regnare, Sen. To serve God is to reign. A Religious Noble man of France (whose affection I com­mend, Monsie­ur de Renty. more than this external expression of it) tells us he made a deed of gift, of himself to God, signing it with his own bloud. He was much a greater man that so often speaks in that style Thy ser­vant, that 'tis plain he took pleasure in it, and counted it his highest glory. Sta­blish thy word unto thy ser­vant, who is devoted to thy fear, Psal. 119.38. Thy servant, Thy servant, O [Page 147] Lord, the son of thy hand­maid ( alluding to the Law by which the children of bond-servants were servants by birth) thou hast broken my bonds, Psal. 116. hast (q. d.) released me from worse bonds, that I might not only be patient, but glad to be under thine.

Nor was he a mean Prince Cantacuza­nus, Whose life also, a­mong many other remar­kable things, was once strangely preserved in the fall of his horse., in his time, who, at length, abandon­ing the pleasures, and splendour of his own Court (whereof many like examples might be given) retired and assumed the [Page 148] name of Christodulus, A ser­vant of Christ, accounting the glory of that name did outshine, not only that of his other illustrious titles, but of the Imperial Diadem too. There are very few in the world, whom the too-common atheisme can give temptation unto, to think Religion an ignominy, and to count it a re­proach to be the devoted ser­vant of the most high God; but have it at hand to answer themselves, even by humane ( not to speak of the higher angelical) instances, that he hath been served by greater than we.

You are, my Lord, shortly to enter upon the more public stage [Page 149] of the world. You will enter with great advantages of here­ditary honor, fortune, friends with the greater advantage of (I hope) a well cultivated mind, and (what is yet great­er) of a piously inclined heart. But you will also enter with disadvantages too. It is a slip­pery stage; It is a divided time; wherein there is Inter­est against Interest; Party against Party. To have, seri­ously, and with a pious obsti­nacy dedicated your self to God, will both direct, and for­tifie you.

I know no Party in which nothing is amiss. Nor will that measure let you think it ad­viseable, to be of any; further [Page 150] than to unite with what there is of real, true goodness, a­mong them all. Neither is there any surer rule, or measure for your direction, than this; to take the course, and way, which is most agreeable to a state of devotedness to God. Reduce all things else, hither. Where­soever you believe, in your con­science, there is a sincere de­sign for the Interest and glo­ry of God; the honour, or safety of your Prince, the real, good and welfare of your Countrey, there you are to fall in, and adhere. And the first of these comprehends the rest. You will not be the less inclin­ed but much the more, to give Caesar the things that are [Page 151] Caesar 's, for your giving God the things that are Gods. And that is (as hath been said) principally, and in the first place your self; and then all that is yours, to be used ac­cording to his holy rules, and for him, whose you are.

And what can be to you the ground of an higher fortitude? Can they be unsafe that have devoted themselves to God? Dedicate your self, and you become a Sanctuary ( as well as a Sacrifice) Inviolably safe in what part, and in what respects, it is considerable to be so. And who can think themselves unsafe being, with persevering fidelity, sacred to God; that understand who [Page 152] he is; and consider his pow­er, and dominion, over both worlds, the present, and that which is to come. So as that he can punish, and reward, in both; as men prove false, or faithfull to him. The tri­umphs of wickedness are short, in this world. In how glorious triumphs will Reli­gion, and devotedness to God, end, in the other!