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.

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?

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; Use. And upon the whole, if we agree the thing itself first representing the reasonableness and equity of the to be necessary, it cannot be doubted, but it will appear to thing, from the many endearing wonders of mercy (as here be of common concernment to us all: and that every one the apostle beseeches these Romans by the mercies of God) must apprehend it is necessary to me, and to me, whether which he recounts from the beginning, to the 14th verse we have done it already, or not done it. If we have not, of that 24th chapter: then, thereupon, exhorting them to it cannot be done too soon; if we have, it cannot be done "fear the Lord and serve him in sincerity," &c. in that too often. And it may now be done, by private, silent 14th verse, telling them, withal, if they should all resolve ejaculation, the convinced, persuaded heart saying within otherwise to a man, what his own resolution was, (v. 15.) itself, "Lord, I consent to be wholly thine, I here resign "And if it seem evil unto you to serve the Lord, choose and devote myself absolutely and entirely to thee." None you this day whom ye will serve; whether the gods which of you know what may be in the heart of another, to this your fathers served, that were on the other side of the purpose, even at this time. Why then should not every flood, or the gods of the Amorites, in whose land ye dwell: one fear to be the only person of those who now hear, that but as for me and my house, we will serve the Lord:" disagrees to it? If any finds his heart to reluctate and taking also their express answer, which they give, v. 16, draw back, 'tis fit such a one should consider, "I do not 17, 18. But fearing they did not enough consider the know but this self-devoting disposition and resolution is matter, he, as it were, puts them back (esteeming himself the common sense of all the rest, even of all that are now to have gotten an advantage upon them) that they might present, but mine." And who would not dread to be the come on again with the more vigour and force. "Ye can- only one in an assembly, that shall refuse God! or refuse not serve the Lord: for he is a holy God; he is a jealous himself to him! For, let such a one think, "What particGod; he will not forgive your transgressions nor your ular reason can I have to exclude myself from such a consins. If you forsake the Lord, and serve strange gods, then senting chorus? Why should I spoil the harmony, and he will turn and do you hurt, and consume you, after he give a disagreeing vote? Why should any man be more hath done you good," v. 19, 20. Hereupon, according to willing to be dutiful and happy than I? to be just to God, his expectation and design, they reinforce their vow, or have him good to me? Why should any one be more "Nay, but we will serve the Lord." And upon this, he willing to be saved than I; and to make one hereafter, in closes with them, and takes fast hold of them, "Ye are the glorious, innumerable, joyful assembly of devoted anwitnesses" (saith he) "against yourselves, that ye have gels and saints, that pay an eternal, gladsome homage to chosen the Lord to serve him." And they say, "We are the throne of the celestial King?" But if any find their witnesses," v. 22. He exhorts them afresh, and they en-hearts inclining, let what is now begun, be more fully comgage over again, v. 23, 24. Thus a covenant is made pleted in the closet; and let those walls (as Joshua's stone) with them, v. 25. After all this, a record is taken of the hear, and bear witness! 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.

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 backB Read considerately, Heb. xi. 6.

r Josh. xxiv.

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 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.

You should dread to alienate yourselves from him, which (as sacrilege is one of the most detestable of ali sins, a robbing of God) is the most detestable sacrilege. You are to reserve yourselves entirely for him.s Every one that is godly he hath set apart for himself.

and aspire upwards to God. And as to this more noble | themselves. Can man excel God in praise-worthy things
part of their worship, every holy man is his own priest. You can think nothing of God more contrary to his gospel,
And this is the double dignity of every holy, devoted or his nature, than to surmise he will destroy one that
soul. They are thus kings, and priests; govern themselves, hath surrendered to and bears a loyal mind towards him.
and serve God. While they govern, they serve: exercise And what a reproach do you cast upon him, when you
authority over themselves, with most submiss veneration give others occasion to say, "His own, they that have de-
of God: crowned, and enthroned; but always in a readi- voted themselves to him, dare not trust him?" You are
ness to cast down their crowns at the footstool of the su- taught to say, "I am thine, save me;" not to suspect he
preme, celestial throne. Into this state they come by self- will ruin you. They do strangely misshape religion, con-
dedication. And now surely, it is not for such to demean sidering in how great part it consists in trusting God, and
themselves at a vulgar rate. They are of the ixxλnoía пpw-living a life of faith, that frame to themselves a religion
TOTÓKO-the church of the first-born written in heaven made up of distrusts, doubts, and fears.
1.e. the church of the first-born ones; that is, all composed
and made up of such; (as that expression signifies;)
first-born, in a true (though 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 be-
gotten again by the word of truth, that they should be a Yea, and you are not only to reserve, but, to your utter-
kind of first-fruits of the creatures of God. And this most, to improve and better yourselves for him daily: to
two-fold dignity is the privilege of their birthright, as an- aspire to an excellency, in some measure, suitable to your
ciently it was. Are you devoted to God? Have you dedi- relation: "to walk worthy of God, who hath called you
cated yourselves? Hereby you are arrived to this dignity. to his kingdom and glory," (1 Thess. ii. 12.) remembering
For in the above-mentioned place it is said, "Ye are you are here to glorify him, and hereafter to be glorified
come;" you are actually, already, adjoined to that church, with him. And who is there of us that finds not himself
and are the real present members of that holy community. under sufficient obligation, by the mercies of God, unto
For you are related and united to him, of whom the all this? or to whom he may not say, in a far more emi-
family of heaven and earth is named; are of the house-nent sense, than the apostle speaks it to Philemon, "Thou
hold, and the sons of God, his, under that peculiar notion, owest even thyself also unto me?" Will we refuse to give
when you have dedicated yourselves to him. You cannot God what we owe? or can we think it fit, in itself, "we
but apprehend there are peculiarities of behaviour in your should be no otherwise his, than (as one well says) fields,
after-conduct and management of yourselves, that belong woods, and mountains, and brute beasts?" And I may
to you, and must answer and correspond to your being, in add, can it be comfortable to us, he should have no other
this sense, his. Some particulars whereof I shall briefly interest in us than he hath in devils? Is there no difference
in the case of reasonable creatures and unreasonable?
theirs who profess devotedness to him, and theirs who
are his professed 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 (conferred or offered) that do peculiarly oblige us
more? Let us be more frequent and serious in recounting
our mercies, and set ourselves on purpose to enter into the
memory of God's great goodness, that we may thence,
from time to time, urge upon ourselves this great and com-
prehensive duty. And at this time, being here together on
purpose, let us consider and reflect afresh upon that emi-
nent mercy which you are wont to commemorate in the
yearly return of this day.

but

mention.

You should each of you often reflect upon it, and bethink yourself 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 yourself, upon all occasions, I am a philosopher." What a world of sin and trouble might that thought, often renewed, prevent, "I am a Christian, one devoted to God in Christ." Your having done this thing, should clothe your mind with new apprehensions, both of God and yourselves: that he is not now a stranger to you, 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 murder! What a horrid complexion of mind did Cain bear with him hereupon. To have dedicated oneself to God, if seriously and duly done; would it have less power to possess one with a holy, calm, peaceful temper of mind?

You should, hereupon, charge yourself with all suitable duty towards him; for you have given yourself to him to serve him; that is your very business. You are his, and are to do his work, not your own, otherwise than as it falls in with his, and is his. You are to discharge yourself 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 domestics,) those of his own house, hath denied the faith, 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

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 yourself to him. I do beseech therefore you, by the many endearing mercies which God hath so plentifully conferred upon you, by the mercies of your noble extraction and birth, by the mercies of your very ingenious 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 blood and tender mercies of your blessed and glorious Redeemer, who offered up himself a Sacrifice to God for you, that you would now present yourself to God, a holy, living sacrifice, which is your reasonable service. I add, 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 You should most deeply concern yourself about his pass that this day comes not to be remembered by your concernments, without any apprehension or fear that he noble relatives, as a black and a gloomy day, the day of will neglect those that are most truly yours: and are not to the extinction of the present light and lustre of your family, be indifferent how his interest thrives, or is depressed in the and of quenching their coal which was left? You had a world; is increased, or diminished. They that are his, great Preserver, who we hope delivered you because he deshould let his affairs engross their cares and thoughts. lighted in you. Your life was precious in his sight. You should abandon all suspicious, hard thoughts of Your breath was in his hand; he preserved and renewed him. When in the habitual bent of your spirits you de-it to you, when you were ready to breathe your last. And sire to please him, it is most injurious to him, to think he we hope he will vouchsafe you that greater deliverance, will abandon, and give you up to perish, or become your not to let you fall under the charge which was once exhibitenemy. 'Tis observable what care was taken among the ed against a great man, (Dan. v. 23.) "The God in whose Romans, Ne quid dedititiis hostile illatum sit that no hands thy breath is-hast thou not glorified" and make hostility might be used towards them that had surrendered you rather capable of adopting those words, (Psal. xlii. 8.)

care?

b Heb. xii.

"Yet the Lord will command his loving-kindness in the | my bonds;" (Psal. cxvi.) hast (q. d.) released me from day-time, and in the night his song shall be with me, and worse bonds, that I might not only be patient, but glad to my prayer unto the God of my life." Your acknowledg- be under thine. ments are not to be limited to one day in the year; but from day to day his loving-kindness, and your prayer and praise, are to compose your vuxnμepov; the one, to show 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. cxlv. 2.) or that, (Psal. civ. 33.) "I will sing unto the Lord as long as I live: I will sing praise unto my God while I have my being."

TWO SERMONS,

PREACHED AT THURLOW; IN SUFFOLK,

ON THOSE WORDS, ROM. VI. 13.

" YIELD YOURSELVES TO GOD."

TO THE MUCH-HONOURED

BARTHOLOMEW SOAME, ESQ.

OF THURLOW,

AND SUSANNA, HIS PIOUS CONSORT.

My worthy Friends,

I HAVE at length yielded to your importunity, and do here offer these Sermons to public view and your own, which were one day the last summer preached under your roof; attributing more to your píous design herein, than to my own reasons against it. I no further insist upon the incongruity, having divers years ago published a small treatise of Selfdedication, now again to send abroad another on the same subject. For the way of tractation is here very different; this may fall into the hands of divers, who have never seen the other; and however, they who have read the other, have it in their choice whether they will trouble themselves with this or no. And though your purpose which you urged me with, of lodging one of these little books in each family of the hearers, might have been answered by so disposing of many a better book already extant; yet your having told me how greatly you observed them to be moved by these plain discourses, considering the peculiar advantage of reading what had been with some acceptance and relish heard before, (through that greater vigour that accompanies the ordinance of preaching to an assembly, than doth usually the solitary first reading of the same thing,) I was not willing to run the hazard of incurring a guilt, by refusing a thing so much desired, and which, through God's blessing, might contribute something, though in never so low a degree, to the saving of men's souls. I could not indeed, as I told you, undertake to recollect every thing that was spoken, according to that latitude and freedom of expression wherewith it was fit to inculcate momentous things to a plain country auditory. But I have omitted nothing I could call to mind; being little concerned that the more curious may take notice, with dislike, how much in a work of this kind I prefer plainness (though they may call it rudeness) of speech, before that which goes for wisdom of words, or the most laboured periods.

May you find an abundant blessing on your household, for the sake of the ark which you have so piously and kindly received. And whereas, by your means, the parts about you have a help for the speading the knowledge of God among them, added to what they otherwise more statedly enjoy; may the blessing of heaven succeed all sincere endeavours of both sorts, to the more general introducing of the new man which is renewed in knowledge-" where there is neither Jew nor Greek, circumcision nor uncircumcision, but Christ is all, and in all:" to whose grace you are, with sincere affection, and great sense of your kindness, earnestly recommended, by

Your much obliged,

Faithful servant in Christ,
JOHN HOWE.