it ought never to have, as if we had loved 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, adds, etiamsi tollat animam tuam. The stream of thy love to him must not be diverted, or alter course, though 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 their own act and acknow.edgment, are not themselves their own, but devoted, must also acknowledge they are owners of nothing else. In that mentioned form of surrender in Livy, when Egerius, on the Roman's part, had inquired,m Are you the ambassadors sent by the people of Collatia that you may yield up yourselves and the Collatine people? and it was answered, We are: and it was again asked, Are the Collatine people in their power? and answered, They are: it is further inquired, Do you deliver up yourselves, the people of Collatia, your city, your fields, your water, your bounds, your temples, your utensils, all things that are yours, both divine and human, into mine, and the people of Rome's 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. 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 "glorify 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 recognise in this dedication of ourselves 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 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 possessions of this world's 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 cheerfully to say, "The Lord hath 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 employ it. At the same time, and in the same sense, wherein we make a dedition of ourselves, we do the same thing as to all that we have. Even according to common, human 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, it is 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 counter-claim of man, but none, sure, against the claim and all-disposing power of God, whether signified by his law or by his providence. Therefore with this temper of mind should this self-dedication be made: "Lord, I here lay myself 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, joyful offering, 1 Chron. xxix.) “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 huddled up in tacit, mute intimations only. We should not content ourselves that it be no more than implied, in what we do otherwise, and run on with it as a thing that must be supposed, and taken for granted, never actually performed and done. It is very true indeed, that a contínued, uniform course and series of agreeable actions, a 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 they at the most speak but our present sense at that time, and perhaps do not always that; but a course of practice shows 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 a 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 God-ward; as one may, on the other hand, be the devil's servant all his days, 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 implied not to be of the essence of it,) yet 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 in our practice, than perhaps it doth. Some, through mere inadvertency, may not have considered it; others, that have, may possibly think it less needful, 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 awhile, and consider whether, notwithstanding any such allegation, our personal dedicating ourselves to God in Christ be not still reasonable and necessary to be performed by ourselves also, as our own solemn act and deed? It were indeed much to be wished 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 triune Deity, and those great and awful 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 turned into a mere pageantry, and the matter scarce ever thought on more, when the show 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 kingdom 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 that bought us with his blood?

bem, agros, aquam, terminos, delubra, utensilia divina, humanaque omnia, in meam populique Romani ditionem? Dedimus. At ego recipio. Liv. ubi. prius.

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 avouched himself to be their God: which we see Deut. xxvi. and in many other places. It is remote from me to intend the pressing of a covenant that contains any disputable or doubtful matters, or any other than the substance of our baptismal covenant itself, consisting of the known essentials of our Christianity, all summed up in taking God in Christ for our God, and resigning ourselves 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 itself, 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 of his solemn choice, than his inferior 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 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 condescension 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 ourselves to mind him in it at all?

Moreover it is your own concernment, and therefore ought to be transacted by yourself. 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 a meipso-That which concerns myself should be transacted by myself.

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 increased in wisdom, &c.

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

Nor can it be denied but personal self-devoting, one way or other, (more or less solemn,) is most necessary to the continuing serious Christianity in the world. Without it, our religion were but res unius ætatis-the business of an 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 always, only by the Christianity of 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 have been reckoned to have past out of their state of infancy or minority, into the state of manhood or an adult state; wherein, though before 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 diversely fixed. But they were not to be looked upon as children always. 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 days? always in nonage? Some time they must be men in understanding, (1 Cor. xiv. 20.) and have their senses exercised to discern between good and evil, Heb. v. 14.

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 yourselves. They have prayed for you; are you therefore never to pray for yourselves? They have lamented your sin; are you never therefore to lament your own?

Consider, moreover, the renewing work of God's grace and Spirit upon souls, consists in sanctifying their natural faculties, their understandings, consciences, wills, affections. And what are these sanctified for, but to be used and e: ercised? 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 myself to him; to choose, love, fear, and serve him; and what doth all this import less, than an entire self-resignation to him? So that the genuine tendency of the holy new nature is in nothing so directly answered and satisfied 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 children of religious parents, there may be some pious inclinations betimes; and the sooner they thereupon choose the God of their fathers, the better, i. e. if you compare

And again; ille qui adoptabatur-utrum id fieri patereturhe that was to be adopted, whether he was contented it should be so ?n

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 sums up all the duty of both the 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 only diminished, the other is destroyed, and hath, by nature, no place in us; grace only 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 whom he hath seen, how can he love God whom he hath not seen ?" Who sees not that sensuality hath buried the rational world! Unregenerate man is said to be in the flesh, not as being only lodged in it, as all are alike, but governed by it, under its power: as the holy apostle is said to have been in the Spirit on the Lord's day P To be in the flesh is expounded by being and walking after it. Hence men only love and savour the things within this sensible sphere. They that are after the flesh, do only savour the things of the flesh. Where the regenerate, divine life is implanted, it doth male habitare-is ill lodged, 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 thoroughly inwrought into the temper of the soul. Hence is that instability in the covenant of God. We are not so afraid 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 ourselves. How apprehensive doth that holy, excellent governor, Joshua, 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 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, withal, if they should all resolve otherwise to a man, what his own resolution was, (v. 15.) "And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served, 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, v. 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 a holy God; he is a jealous God; he will not forgive your transgressions nor your sins. If you forsake the Lord, and serve strange gods, then he will turn and do you hurt, and consume you, after he hath done you good," v. 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 yourselves, that ye have chosen the Lord to serve him." And they say, "We are witnesses," v. 22. He exhorts them afresh, and they engage over again, v. 23, 24. Thus a covenant is made with them, v. 25. After all this, a record is taken of the whole transaction; 'tis looked down, (v. 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.

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Nor is it to be neglected that, Isa. xliv. 5. (which is generally agreed to refer to the times of the gospel) it is so expressly set down, "One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." In the rendering of which words, "subscribe with the hand," the versions vary. Some read inscribe in their hands, the Lord's name; counting it an allusion to the ancient custom, as to servants and soldiers, that they were to carry, stamped upon the palm of their hands, the name of their master or general. The Syriac read to the same sense as we-Shall give an hand-writing to be the Lord's. That the thing be done, and with great seriousness, 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 depraved mankind; none, that the thing is not to be done. For, that back8 Read considerately, Heb. xi. 6.

r Josh. xxiv.

wardness must proceed from some deeper reason than that God is invisible: 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, but that men have less mind and 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 ourselves? Shall not the necessity of this thing, and of our own case, (not capable of remedy while we withhold ourselves from God,) overcome all the imagined difficulty in applying ourselves to Him?

Use. And upon the whole, if we agree the thing itself to be necessary, it cannot be doubted, but it will appear to be of common concernment to us all: and that every one must apprehend 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, persuaded heart saying within itself, "Lord, I consent to be wholly thine, I here resign and devote myself 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 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 myself from such a consenting chorus? Why should I spoil the harmony, and give a disagreeing vote? Why should any man be more willing to be dutiful 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, joyful assembly of devoted angels and saints, that pay an eternal, gladsome homage to the throne of the celestial King?" But if any find their hearts inclining, let what is now begun, be more fully completed 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 more freely, and more largely; I shall in a few words show-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 do with yourself? You cannot be happy without it, for who would make you so but God? and how shall he, while you hold off yourselves from him? You cannot but be miserable, not only as not having engaged him to you, but as having engaged him against you.

Such as may be taken from equity. You are his right. He hath a natural right in you as he is your Maker, the Author of your being and an acquired right as you were t bought by his Son, who hath redeemed us to God, and who died, 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 do 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 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,

t Rev. v. 9.