The crucified Jesus, or, A full account of the nature, end, design and benefits of the sacrament of the Lords Supper with necessary directions, prayers, praises and meditations to be used by persons who come to the Holy Communion / by Anthony Horneck ...

CHAP. XIV.

Of the Covenant represented by the Cup in this Holy Sacrament.

The CONTENTS.

A seeming contradiction betwixt the Evangelists, reconcil'd. The Greek Word, which we render Testament, prov'd to signifie a Covenant too. The manner of making Co∣venants in ancient times, applied to the Covenant made in this Sacrament. The difference between the Old and New Covenant, discover'd. In this Sacramental Cove∣nant, the parties mutually engaging one to another, pro∣ved to be God and Man. Under what Notions both par∣ties are to be consider'd, explain'd. The nature of this Sacramental Covenant, its beginning, and first rudiments in our Baptism, the necessity of renewing it, when we come to some maturity of Understanding. Our consent to it, and how that consent must be qualified. This Cove∣nant, if broken, after a due ratification of it, whether it may be renew'd. What things do not break or null it. What Sins they are, that make it void. How it may be renew'd by sincere Repentance, and what kind of Repentance it must be. Great presumption to enter into a Solemn Cove∣nant with God, and not to consider the wieght and impor∣tance of it. The great misery and wretchedness of Men, who are not actually in Covenant with God. How neces∣sary it is for persons, when young, to make or renew their Covenant. No impossible thing to come to a rational Confi∣dence, that we are in Covenant with God. The Mercies and Advantages of being God's faithful Confederates. The Prayer.

I. CHrist in describing the Nature of this Sacramen∣tal Cup, or the Wine in the Cup, tells us, as St. Matthew and St. Mark relate it, This is my Blood of the New Testament, or as St. Luke and St. Paul rehearse it, This Cup is the New Testament in my Blood. St. Luke being St. Paul's companion in Travel, it's like the Apo∣stle made use of St. Luke's Commentaries, which he had by him, though perhaps they were not yet published to the World, nor must we therefore suspect a contra∣diction in these different expressions; for the Evange∣lists, in their Histories, do not always tye themselves to the very number and order of Words and Syllables, which our Saviour spoke, but many times think it suf∣ficient to express the Sense; and that the Sense is the same here, though the Expression be different, will easily appear to an impartial Reader, though it may be said, that Christ might very justly use both expressions, one after another, say that, which St. Mark, and St. Matthew mention, and afterwards that which St. Luke and St, Paul take notice of, by way of explication; and for brevitys sake, one Evangelist might set down one; and another, the Sense being the same, another.

II. The word which we render Testament, is in the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which indeed in some few places of Scripture, particularly Hebr. 9. 15. is us'd for the last Will and Testament of a Testator, but for the most part stands for a Covenant, answering to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith, and imports a compact, or contract of two Parties, mutually engaging to one another, to do and perform what is proper, convenient, and fit to be done, and this by the consent of all Interpreters, is the chief signification intended here; and that which will give Light to this Notion, is the custom of the first Ages of the World. For Covenants in antient times were usually made by the slaying of a Beast, and shed∣ding its Blood, which was to put the Confederates in mind, that if they broke the Articles agreed upon, they

must fear as base a death, as that Beast did suffer•• and Providence would not only take notice of the violation, and revenge it, but by the ceremony they imprecated themselves, that in case they prov'd false to their pro∣mise, such a sudden violent death might seize on them. Among the more barbarous sort of Mankind, when in these cases they had slain the Beast, they pour'd the Bloud of the Hog, or Calf, or Ox, that was shed, into a Cup, and the Confederates drank of it, to make the tye stronger, and the execration more dreadful, and consequently more forcing. But the civiller sort, after they had kill'd the Beast, to seal the Covenant, instead of Blood, fill'd the Cup with Wine, and the respective Parties drank of it, which they thought, and believ'd, to be as obligatory, as the other; In a word, hereby both parties express'd their resolution and serious intent to perform the mutual Engagements, and tacitly wished Death, and Judgment to themselves, in case of nonper∣formance of the Articles: And though this cannot be applied in every circumstance to the Covenant made be∣twixt God and Man in every particular, God not be∣ing capable of imprecating himself, and his Word be∣ing of greater weight and moment, than all the Oaths and Execrations Man can take, yet from the premises we may easily guess, that Christ alludes to these practi∣ses of Mankind, in saying, This is my Blood of the New Testament; and that in this Sacrament Men enter into a Covenant with God, or rather confirm the Covenant made betwixt God and them, by the Mediation of the Blood of Jesus, who was the innocent Lamb slain from the foundation of the World; for it is with regard to that Blood, that God is not only willing to enter, but actu∣ally enters into compacts, and contracts with lapsed Man, and as in the afore-mentioned federate Rites and Ceremonies, the parties engaging to one another drank of the Blood of the slain Beast, or of the Wine, which was in lieu of that Blood, thereby to confirm their mu∣tual promises; so they that come to this Holy Sacra∣ment, are not only admonish'd by drinking of the Cup,

or of the Wine in the Cup, representing the Blood of Christ, to enter into solemn Engagements and Promi∣ses to be true and faithful to that God, who bought them at so dear a price, as the Blood and Death of his own Son; but in actual drinking of it, profess and de∣clare, that in case they prove false and treacherous to their great Confederate, break their promise wilfully, and allow themselves in it, that they deserve that ever∣lasting Death and Damnation, from which that Blood was intended to deliver them; and besides, it is a tacit imprecation too, if they be not true to their Engage∣ments, that then those Agonies, and Miseries, and dread∣ful Death, the Son of God endured, shall fall to their share and portion, which illustrates the Apostles saying, 1 Cor. 11. 29. He that Eats and Drinks unworthily, Eats and Drinks Damnation to himself: But of this I shall have occasion to Treat professedly in the sequel.

III. There is frequent mention made in Scripture of the Old and New Covenant. By the Old is meant the Covenant or Compact, God by the Ministry of Moses made with the Israelites, as they were a Common-wealth, whereof God himself was pleas'd to be the King and President. This Covenant was fitted to the slavish temper of the People, God had to deal withal; and as God promised them temporal Felicity, eating the Good of the Land, a plentiful Harvest, increase of their Kine and Cattle, full Barns, and a rich Vintage, multitude of Children, and protection from their tem∣poral Enemies, so it requir'd in the Consederates, or Jewish People, an exact compliance of their outward Man with the Precepts, Laws and Statutes God ap∣pointed and gave them. The New Covenant is that Con∣tract which God makes with Mankind in Christ Jesus, wherein he promises to admit sincere Believers into his special Favour, and, for Christ's sake, to bestow upon them the riches of Grace and Glory, and on our side requires renouncing all Love to a sinful Life, and resig∣nation of our Souls, Spirits and Bodies, to his Will and

Government. It's call'd New, in opposition to the Ci∣vil or Political Covenant, God made with the Jewish People, as they were a Nation, immediately under his Jurisdiction; for both the Promises and Obedience under that Dispensation, were different from the Promises and Obedience of the other, one promising only Temporal Blessings, and requiring External Obedience; the other promising Spiritual and Eternal Blessings, and requiring Internal, and sincere Obedience; and though the New Covenant, which God makes with the People under the Gospel, had its beginning already in Adam's time, immediately after the Fall, and was again publish'd in the days of Abraham: Yet notwithstanding all this, it may justly be call'd New, because of the clear and ful∣ler Revelation of it, when Christ the foundation of it ap∣pear'd, and by his Death confirm'd all the Predictions, Prophecies, Types and Prefigurations of it, before and under the Law of Moses; for then was made a new publication of it, new Witnesses were made use of, and new Motives and Encouragements were given, and new Sacraments as Seals of that Covenant were added. And this New Covenant, the Blood or Wine, the Embleme of it, in the Holy Sacrament of the Lord's Supper, relates to; and he that drinks of that Wine or Blood, represented by it, confirms that Covenant, pro∣fesses that he approves of it, will stand to it, and ac∣knowledges the justness of his threatnings denounced a∣gainst those, who count this Blood of the Covenant an unholy thing. Even the Civil and Political Covenant which God made with the People of the Jews, was so∣lemnized by Blood. which is the reason of that passage, Exod. 24. 7, 8. And Moses took the Book of the Covenant, and read it in the audience of the People; and they said, All that the Lord hath said will we do. And Moses took the Blood, and sprinkled it on the People, and said, Behold the Blood of the Covenant, which the Lord hath made with you, concerning all these words. And as in their suffering themselves to be sprinkled with that Blood, they declared their un∣feigned assent, and consent to the conditions of that Co∣venant,

and profess'd that it was just with God to inflict death and ruine upon them, if they did not study to obey that Covenant; so in the New Testament, in this Holy Sacrament, those that come to be Partakers of it, are sprinkled, as it were, with the invaluable Blood of Christ, and by that, own their hearty consent to the Conditions of the New Covenant, and ratifie their Obe∣dience, and God's Promises and Threatnings too, which are the Sanctions of this Covenant.

IV. In this Covenant, the Parties concern'd are God and Man; yet from hence no Person is to conclude, that God stood in need of this Alliance. We indeed had need of it, and it was our Interest, that God should do so. His vouchsafing to come to such a Contract, speaks his Goodness, and there is not a greater Argu∣ment of his Clemency and Compassion: He could have been Great, Glorious and Magnificent without us, and what need had he of the Friendship of such miserable Creatures, as we are, that was All in All? His Excel∣lency and Beatitude receive no addition by this Cove∣nant; and what had it been to him, if we had been left in the common mass of Corruption and Perdition? What could he have lost by our Eternal Groans, or what disparagement could it have been to him to let us sink into the Gulph, when our Sins and Offences were the meritorious cause of it? It shews his infinite Good∣ness and condescention, that he will enter into promises and engagements with his Creatures; and we are Brutes, if the thoughts of his Mercy, in this particular, do not force our Tongues to break forth into admiration of it. Our Misery and Wretchedness required such a favour, and without it we must have been as great strangers to happiness, as we were to power and ablility to help our selves. Commisseration to our Poverty and un∣done Condition, moved the Almighty to come to terms with us, and this Covenant is our advantage and emo∣lument. God gets no profit by it, and though it is a publication of his Goodness, and proclaims the Won∣ders

of his Loving-kindness, yet God might have found out other ways to manifest that; and it's we, that are the Gainers by this Contract.

V. In this Covenant, God must not be considered only, as an infinite, most perfect, and most excellent Being; but more particularly under that threefold Re∣lation of 〈◊〉〈◊〉, Son, and Holy-Ghost. Man also, is not only to be looked upon as Gods Creature, but as a Sinner fallen from God, apostatiz'd from Righteousness, and standing in need of Gods Help, Assistance, Grace and Reconciliation, and as one, who, of a Child of Wrath, is to be made a Child of God; of an Enemy, a Friend; of an Heir of Hell, an Heir of Heaven, and Co-heir with Christ: And accordingly, this Sacramen∣tal Covenant is nothing else but a mutual Promise, of an offended God, and the offender, whereby both Parties do unfeignedly, and without guile, or fraud, or equivocation, declare themselves, willing, ready, and resolved to perform the things agreed upon; God, what he promises; and Man, what he engages to do. For God, consider'd as the Father Everlasting, promises here to treat us as his Children, to be tender of our Spiritu∣al and Eternal Welfare, to seek our good, and turn all things to our good; to pass by the Unkindnesses, and Indignities, we have offer'd to him, to forgive, and throw them into the depth of the Sea, to impute them no more, to count us innocent, to justifie us here, and, like a Father, to provide an Eternal Inheritance for us, i. e. to glorifie us for ever. The Son of God, consider'd not only as the Eternal Wisdom of the Father, but as Me∣diator and Redeemer of the World, promises to be our Intercessor and Advocate, with his Righteousness to co∣ver our Infirmities, with his Wounds to cherish our Souls, to answer all the Arguments and Objections of the Devil against us, and to be our Friend, our Brother, our Shepherd. ••nd our New and Living Way to his Father's Bosom. The Holy Ghost doth promise to en∣lighten us, to be our Guide in the dark, to comfort us

in all our Tribulations, to teach us how to pray, to assure us of God's love, to fill us with joy in believing, to increase our Graces, to strengthen us in all Difficulties, to support us in our Spiritual Dangers, to arm us with Arguments against Temptations, and to give us a Right to a future happy Resurrection. This is the mighty promise God makes to poor Sinners in the Sacrament: On the other side, we that come to the Table of our Lord, and do not intend to come in vain, do solemnly promise, particularly to the Eternal Father, that we will own that relation with joy, and walk as his Children, not fashioning our selves according to our former Lusts in our ignorance, but be holy, as he, that hath call'd us, is holy; that we will no longer live like Rebels and Prodigals under the Name of Children, but make good that Glorious Title by our Lives, shine as Lights in the World, and endeavour to be spotless and blameless, and by our Lives, and Actions, and good Works, glorifie our Father which is in Heaven. We promise here to God the Son, and the Great Redeemer, that we will not only accept of his purchas'd Blessings, but submit to his Scep∣ter too, and that he shall be not only our Saviour, but our Sovereign King and Master also, to whom we will think our selves obliged to submit in all things, that he shall say unto us in his Gospel; that his Life shall be the pattern of ours, and his Example and Command shall do more with us than our Gain, or Appetite, or Interest; that we will be loyal to him, who redeem'd our Lives from Destruction, and will act as Spiritnal Subjects in his Spiritual Kingdom. We promise also to God the Holy Ghost, That we will not only expect his Benefit and Comforts, but be guided by his Motions; That we will not re••••st his Checks and Reproofs, but hearken to them, whenever our Hearts do smite us; That we will not prefer the Dictates of a Lying Devil before his Lively Oracles, nor joyn with the Motions of our F••esh against his Intreaties and Obtestations: That we will make much of his gracious Visits, and take heed we do not by our Sins and Follies, defile the Tem∣ple

of the Holy Ghost: That we will cherish his kin∣der Influences, and take care, that the Grace, and Talent he confers upon us, be not buried in the Earth, or laid up useless in a Napkin. And this is a Scheme of the solemn Covenant, a Believer, a Receiver, a Com∣municant enters into, with the Holy Trinity, in this Tre∣mendous Sacrament; a Covenant that ought to be more sacred than the Leagues of Princes, and more religiously observed than the Treaties and Engagements of the dearest Friends.

VI. This Covenant we enter into, first of all in our Baptism, when our Age is Tender, our Desires Inno∣cent, and our Souls, like soft Wax, fit for any Impressi∣on, and consequently fit for the Impress of the Divine Image; and though that Age be not capable of enter∣ing actually into a Covenant with the Lord of Heaven and Earth; yet it's enough that our Parents and Friends, who have Power over us, do then make this Covenant with God for us, dedicate us to his Service, appoint us Candidates of Holiness, and consecrate us early to the performance of the Conditions, required in this Cove∣nant; a Charity just, and a genuine effect of Paternal Care, which as it loves, the Child should share in their Temporal Enjoyments, so it cannot but desire, it should participate of the Blessings of this Covenant; And since these Blessings are not to be had without the Obli∣gation of Faith, Repentance and Obedience, though the Child cannot actually exercise these Virtues, yet being offer'd to God upon these Conditions, the Pa∣rents do not only shew their good Will, to have the Child enrol'd in the Book of Life, but lay the strongest Obligations on the Child, to stand to the Terms of the Covenant, when it comes to display the Glory of its Rational Faculties; and therefore may expect an actual Conveyance of the Spiritual Blessings of this Covenant to the Child by the secret Operations of the Holy Ghost; which Blessings the Child hath a Right to, till enticed by Lust, and the Vanity of the World, it grows proud,

rebellious, and shakes of the conduct of its Guide, viz. The Spirit of the Holy Jesus: For, God knows, the World and the Devil watch the first rising of the Sun, I mean, the first Appearances of Reason, and seek to obscure and darken them by Mists of Sensuality, into which Pit the Young Man, that was in his Infancy dedicat∣ed to God, too often falls, and there lies and sleeps, and many times awakes not, till Death summons him to the dreadful Bar of Heaven. Where it is so, that the Covenant, we enter'd into in the Morning of our Days, is forgotten, slighted, and polluted with Filthiness, and superfluity of Naughtiness, what can we think, but that the intended Blessings of the Covenant cease and die, and are withdrawn from the degenerate Creature, and the Promises of God being our Father, our Saviour, and our Comforter, are null'd, at least the performance of them suspended, till the Apostate comes to himself again? This early perfidiousness, too common, and too gene∣ral, discovers the absolute necessity of renewing this Covenant, when we are able to understand the great∣ness and importance of the Contract, and to enter into that Bond in our own Persons, especially, in the Sup∣per of the Lord, and there solemnly to engage our Souls, to the performance of the Conditions, required on our side, upon which, what God hath graciously promis'd will effectually be perform'd again: an offer, not to be slighted, for it is an argument of infinite Pati∣ence and Goodness, that God will give the Backslider leave to enter into the broken Covenant, and will, up∣on that return, let the still streams of his Promises flow in, and Water his Soul again; so that, if this opportu∣nity be neglected, we know not the Treasures of Wrath we heap up against our selves, for it looks like resolu∣tion to die, and to be miserable.

VII. That God consents to this Covenant unfeigned∣ly, we need not doubt; and that what he promises, he intends to fulfil, we may be confident of, since we have his Word for it, and his Nature is such, that he cannot

lye. The great danger lies on our side, who are very mutable Creatures, and apt either to equivocate in our consent, or to consent only by halves, or to forget the Terms we have consented to. It's fit therefore, I should explain the Nature of that consent we give, or are to give, in this Covenant, especially at the Table of our Lord; where the Sacred Cup, fill'd with the Blood of Christ, at once represents Gods willingness to enter in∣to a Covenant with us, and invites us to accept of the Offer; and our Drinking of it shews, we actually con∣sent to all the Terms of this Covenant. Therefore to prevent Hypocrisie in this consent, I must tell you, that this consent must be,

1. Deliberate, and the effect of Consultation. Some∣times a melancholy Humour seizes upon our Spirits, and not knowing how to ease our selves, we try whether Re∣ligion will not qualifie our trouble, and then we are consenting to this Covenant, though we cannot tell why, or how; whence it comes to pass, that if Religion doth not presently cure our Melancholy, we grow weary, and throw it off again. Most Men have sometimes a Religious Fit upon them; and when either something hath cross'd their designs, or a disaster hath put them into discontent, they are, during that Paroxysm, re∣solv'd to consent: But as it was a sudden Motion with∣out a good Foundation, so it soon withers and comes to nothing It's necessary therefore, we should take pains to understand, what this Covenant means, what consent God requires, how reasonable and just that con∣sent is, what a priviledge it is, that God will admit us into such a Compact, what the things are, he requires on our part, and how necessary it is, he should require such at our Hands: and after we have counted the cost, and seen, and thought, and consulted, what this un∣feigned consent will stand us in, and weigh'd both the Advantages, and Inconveniencies, then, in the Name of our Lord Jesus Christ, freely and chearfully to agree to the Conditions requir'd in this Covenant, this is a

consent, which, in imitation of the great Planet of the Day, is like to go on to a perfect Day.

2. This consent must be hearty, the intent strong, and the desire vigorous to perform the Conditions of this Covenant; such a consent as he gives, that for a consi∣derable Reward, promises to do, what we put him up∣on. He fully designs it, he knows nothing that should hinder him, his Heart, his Mind, his Affections are bent upon the doing of it; for the Reward presses upon his Understanding, and the greatness of that gives force and resolution to his Will and Desire. Here must be used no underhand dealings. God is not to be put off with Complements: The Young Man, that said, I go, Sir, but went not, Math. 21. 28. stands branded for a Hypo∣crite. A full purpose of Heart is requisite in this case; as serious a purpose as Men have, when under great hopes or fears, which are most likely to make their pur∣pose invincible. To consent to walk as Sons of God, to embrace the Lord Jesus as our King, to prefer the Motions of Gods Spirit before the Suggestions of the Flesh; I say, to consent to all this, and not to intend very seriously to act accordingly, is to impose upon God, at least to act, as if we would do so, and to slight his Omniscience, or to carry our selves, as if he did not know our down-sitting, and our up-rising, or did not understand our Thoughts afar off, which is impious.

3. This consent ought to be impartial and entire, even to all the parts of the Conditions, express'd or under∣stood in this Covenant: Here must be no accepting of Christ by halves, but our Affections must embrace him both as a Ruler, and a Friend: To accept of the Sweets of his Sufferings, and to refuse his Yoak; to rejoyce in his Mercies, and to reject his Law; or to be willing to sub∣mit to some of his Laws, and to take liberty as to others, is, to divide Christ, and to part his Offices, or to hold both with Christ, and with the Devil. A King had as good have no Subjects, as disobedient Subjects; and to

what purpose had all that costly Method of the Son of God, to purchase a People to himself, been, if the in∣tent had not been to make them subject to his Will and Power? That there might be no dispute about this point, the Apostle hath left it upon record▪ Heb. 5. 9. That he became the Author of Eternal Salvation, to them that obey him; And there needs no great Logick, to infer from hence, That no Man hath a Right or Title to Salva∣tion, till he actually and sincerely obeys him, and obeys him in all that he requires: For he that obeys partially, doth not obey in a Scripture sense. We our selves do not much affect Servants, that are only for what they can get, and care not how little Work they do; and God, to be sure, hath no Reason to look upon those as true Confederates, that consent only to be made hap∣py by the Death of Christ, but are loath to die to the Vanities of this World, or to admit his Kingdom and Empire into their Souls: So that he, that truly consents to this Covenant, must consent not only to enjoy the Comforts of a Saviour, but that Christ shall be Master of his Will, Desires and Affections, that these shall be at his Beck, move by his Order, and be manag'd ac∣cording to his Direction.

4. This consent must not only respect our future Se∣riousness and Conscientiousness, but express our pre∣sent Designs and Inclinations. As in Marriage, so in this Covenant, it must be a present consent that ratifies the Contract; and as in the former, I take thee for my Wed∣ded Wife; and I take thee for my Wedded Husband, makes the Matrimonial Compact valid, so in this, present agreeing to the Terms propos'd and required, makes a Man a welcome Confederate, and unites, and knits him to that God, who enters into solemn Engagements in this Covenant, to discharge the Offices of a kind Husband to us; And, O God, the Father of Heaven, I do here most humbly offer and tender unto thee my filial Affe∣ction: O God the Son, Redeemer of the World, I am content to be thy Loyal Sabject, and to be governed and ruled by thy

Holy Laws: O God the Holy Ghost, preceeding from the Fa∣ther and the Son, I take thee for my Guide, and my Coun∣sellor, by whose advice I mean to steer my course. Such pre∣sent Declarations of our consent admit us to the Bless∣ings of this Covenant; so that he who enters into this Covenant, and is not willing presently, and without delay to discharge the Conditions of it, uses Tergiver∣sations, and equivocates with God; and though a Man may intend, that some time hereafter; when he is freer from Business, more clear in the World, hath fewer Divertisements, and is more at leasure, he will not fail to perform all that is required of his part, yet that will not satisfie, nor answer the design of this Agreement; for who knows, what he shall do hereafter? The pre∣sent time is only in our Power, and he that is not pre∣sently resolv'd, is not likely, considering the Tempta∣tions he may meet withal, to do any great matters for God, or for his Soul, hereafter.

5. This content must be absolute, or, which is all one, without Reserves. Secret Conditions have no place here. And that Man is not fit for the Kingdom of God, that desires first to bury his Father, or to take his leave of his Friends and Relations, and then to follow Christ, Luke 9. 59. To consent to this Covenant, and to reserve any one darling Sin; to consent to the performance of the Conditions, with exception of a single Lust, which our Place, Calling, or present Circumstances will not let us part withal, is a sign, the Heart is not upright with God, and a Man that hath not that high esteem of God's Grace and Favour, he ought to have. The Soul must come naked to the Cross of Jesus. Here must be no Bargainings with a Tremendous Majesty, no Proviso's as Pharaoh made with the Children of Israel, when he was to let them go. He was content, the elder People should march and sacrifice to their God, but the little Ones he would have staid▪ God must not be told in this Covenant, Lord! If thou wilt, let me enjoy this piece of Pride, or give me leave to vindicate my Honour, by

avenging my self; If thou wilt let me comply with such a sinful Mans humour, wilt let me flatter him, or dissemble with him for my Profit and Interest? or if I thrive and prosper in my Trade, Profession aud Imployment; if I may enjoy temporal Felicity, and live as happily as my Neighbours, I freely consent to all the rest, that thy Power and greatness expects at my Hands. For this is to contradict the de∣sign of this Covenant, which is to make us entirely his. And that no Man may stroak himself with a Fan∣cy, that he never made, and never intends such formal exceptions in his consent, I must add, that where a per∣son doth actually reserve such things, whether he doth formally and expresly except them or no, the case is the same, and is as much, as if such formal exceptions had been made in our entring into this Covenant; whatever our lot or fortune may be in the World, what∣ever inconveniencies may happen in the strict observance of this contract, those must be overlook'd for the grea∣ter benefits offer'd us on God's part in this Covenant.

VIII. But here a question will arise, If this Covenant be broken, after it is thus ratified, or establish'd in the Lord's Supper, whether, and how it may be renew'd? To give a satisfactory answer to this point, I shall lay down what is fit to be said to it, in these following particulars.

1. By Breaking this Covenant, I mean, to make it null, not only on our side, but also on God's part, so that we can have no assurance, no hope, no rational con∣fidence, that God loves us any longer as his Confede∣rates, as his Friends and Children, or with a love of complacency, or that he is our reconciled Father, or that we are dear to him, and Heirs of Heaven, or that the Promises of the Gospel belong to us; in a word, so to make it void, as to put our selves in the same condition, we were in, before ever we had any thoughts of giving our selves up to Almighty God in a formal Covenant, so as to become objects of God's Wrath and Indignation, to whom is reserv'd the blackness of dark∣ness for ever. This being premised.

2. Every thing, that clouds or darkens the comforts arising from a sense of our being in Covenant with God, cannot, must not, presently be interpreted, a total breach of it; There are many sincere Christian Israelites indeed, in whom there is no considerable guile, who either through weakness of understanding, or through some bodily distemper seizing on their nobler parts, or for want of consulting with some conscientious Divine, or through vehement assaults of the Devil, may not feel the streams of consolation, which formerly used to flow into their Souls from the chearful apprehensions they had of their being united to God by a solemn Cove∣nant, who yet still go on to fulfil the conditions of this Holy Contract, and are exceeding cautious of offend∣ing, or acting against the Laws of it: and most certain∣ly the Mists and Fogs, which obscure and dull the bright∣ness of their comforts, are no arguments of their hav∣ing made void this Covenant, or that God's Paternal affection to their Souls is gone: For though they may even complain with Zion, that the Lord hath forsaken them, and their God hath forgotten them, yet still they are Children of Light in the midst of Darkness; and were but the noise of temptation over, or the distemper, which discomposes them, abated, they would soon hear God speaking to them in the Language of a Father, Can a Woman forget her sucking Child, that she should not have Compassion on the Fruit of h••r Womb? Yea, they may forget, yet will not I forget thee: Behold, I have engraven thee on the Palms of my Hands. Es. 49. 15.

3. No unallowed of Miscarriages, I mean, Miscarriages against the settled bent and resolutions of our Souls, can be said to null this Covenant: For God promising in this Covenant, to be a tender and gracious Father to us in Christ Jesus, we must needs suppose, that as a Father pities his own Children, so the Lord takes pity on them that fear him, as we read, Ps. 103. 13. There∣fore, as a Father, who hath an obedient Son, if he hear him speak a rash word, or see him do an impru∣dent

act, he was never guilty of before, and perceives him blushing, as soon as he hath done it, which shews the Error was not in his Nature, or the effect of an evil Habit, but caused by some accident, or before he was aware, and consequently doth not thereupon pre∣sently cast him off, or turn him out of Doors, or with∣draw the affections and inclinations of a Father from him; so neither doth God from his dear Confederates, if sometimes by surprize they are overtaken in a fault, upon which their Hearts immediately smite them, and they take shame to themselves; for this shews, that it was not temper, but temptation, that caused this fall, and that it was against the bent and settled inclinations of their Souls.

4. Neither do blasphemous Suggestions null this sacred Covenant: By these, I mean not wilful Blasphemies, or reviling of God, the effects of Malice, Hatred and Enmity against God, of aversion from Goodness, and inveterate Wickedness in the Soul; for these are Cha∣racters of a Mans being in Covenant with the Devil, and at Agreement with Hell: But by Blasphemous Sug∣gestions are understood here, sudden Representations of things horrid, monstrous and unnatural to our Minds, which savour of Blasphemy, come in unforeseen and unlook'd for, and look indeed like our own Thoughts, but are not, but, in good truth, are Injections of the Devil, who shoots and darts such dismal things into our Understandings or Imaginations, contrary to our Will, Desire, Liking, and Approbation. Of these tedious and troublesome Guests, not a few Persons do com∣plain, who with great seriousness apply themselves to the real practice of Godliness. The Enemy of Souls, being no longer able to sooth them up in carnal securi∣ty, and finding them weary of the Yoak of Sin, betakes himself to this Stratagem, and tries by such Suggestions and Assaults to drive them to despair; for they are things dreadful, and such, as both Nature and Grace, and Conscience, tremble at; and very strange effects they

have in many Christians, that are ignorant of these de∣vices; They make them rise from Prayer, assault them at the very Altar, disturb their warmest Devotions, and many times tempt them to Self-Murther; and the Pa∣tient frequently thinks, that a Hell is begun in his Bo∣som, that he is possess'd, and hath a Legion with him. They come in, like Lightning, and cause such confusion in the Thoughts, that the tempted Christian thinks none so miserable as himself. These Suggestions, while they are resisted, detested, opposed, slighted, abhorr'd, and protested against, do not null this Covenant, be∣cause they are things we cannot help, nor doth it lie in our power to hinder the Devil from trying Experiments and Conclusions upon us: All we have to do, is, not to consent, or not to yield to them, and thereby we establish the Covenant. Nor,

5. Doth want of such a degree, either of joy or sor∣row, null this comfortable Covenant. There are ma∣ny sincere Believers, who either, because they cannot weep so much for their Offences, as David, and Peter, and Mary Magdalen, or cannot raise their Affections to that pitch of Life, and Joy, and Briskness, that other Constitutions can in things Devotional and Spiri∣tual, are apt to conclude they have no share in the Comforts of this Covenant: And the Argument they commonly make use of, to prove the inference, is, be∣cause, did God love them, as his Children, he would give them the same spiritual Blessings, he gives to others. But this consequence is weak, for though God doth pro∣mise, and give, to all Children Grace, and his Holy Spirit, and inclines their Hearts to his Testimonies, and whoever are of the number of true Children of God, we may confidently affirm, they have the Love of God shed abroad in their Souls; yet God hath no where promis'd, that all his Children shall have the same de∣grees of Grace; much less the same degrees of Joy and Sorrow: For as there is one Glory of the Sun, another of the Moon, and another Glory of the Stars; and one Star differs

from another Star in Glory, to use the Apostles expression, 1 Cor. 15. 41. so also is it in the Resurrection of the Soul from the Death of Sin, all are made partakers of the Grace of God, but all have not the same degrees of Grace, and the degrees of spiritual Joy and Sorrow dif∣fer too.

1. Because God hereby encourages, and would en∣courage, the Industry of his Children. Greater de∣grees of Grace are rewards of the industrious, and the laborious have these baits laid before them. God Crowns the pains of his fervent Lovers with these Laurels, and the harder a Soul works in the Lord's Vineyard, the higher they are advanced in this spiritual Kingdom, as we may guess from the Parable of the Talents, Matth. 25, 20, 21. And of this the very Heathens were sensi∣ble, when they made it a standing Maxim, That the Gods sold all their Gifts for Labour and Industry; Not to mention, that some Vessels are more capacious, and will hold more than others, and the larger the Soul is, the more it will contain.

2. That all have not the same degrees of Joy and Sorrow, the reason is, because God gives not to all his Children Constitutions alike, upon which, the external expressions of Joy and Sorrow do very much depend. If Grace meets with a moist constitution, or affectio∣nate Temper, it makes the Eyes flow in stronger cur∣rents, and fills those Chanels with larger streams of Tears, which a more even Temper is not capable of So, if it mingle with a sanguine and chearful complexi∣on, the Joys in spiritual things must necessarily rise higher, than in Persons of a heavy or Melancholy con∣stitution. Grace doth not alter the constitution, but directs it. It gives not a new habit of Body, but dis∣poses the habit, it finds, to exhert and vent it self in matters of Religion, suitably to its Nature. Should all arrive to the same degrees of Joy and Sorrow, God must be at the charge of a Miracle every day, for he

would be obliged to alter the several constitutions, which as he doth not think fit to do, so neither is it reasona∣ble Men should expect it; and from hence it's evident, that a Believer may sincerely fulfil the conditions of this Covenant, and yet want the same degrees of Joy and Sorrow he sees in others, and consequently this want doth not null the Covenant.

6. All Sins allow'd of do certainly null this Cove∣nant, whether they be great or small; By Sins allow'd of, I mean, not only Sins committed deliberately against knowledge, and the dictates of Conscience, but Sins also, we live, or go on in, without remorse or a ratio∣nal care to be rid of them, and that such Sins as seem inconsiderable in the Eyes of the World, these as well as those of a larger size, if allow'd of, do null this Co∣venant, is manifest, partly from hence, because they put the Soul into a State of enmity against God, which en∣mity destroys the relation between Father and Child, for to be wilful in doing that, which I know, or may ea∣sily know will displease my Father, is pure rebellion, not the error of a Child, a spot of a Leopard, not that of a Son of God; partly, hecause these little Sins, dandled and allowed of, are expresly said to exclude from the Kingdom of Heaven, or, which is all one, to make a Man least in the Kingdom of Heaven, which Kingdom is the great Blessing promis'd in this Covenant, for so we read, Matth. 5. 19. Whosoever therefore shall break one of these least Commandments, and shall teach Men so, either by word, or by his Example, he shall be called the least in the Kingdom of Heaven. And the reason, why even Sins, which People make nothing of, such as calling their Neighbours, Rogue and Fool, without a just cause, la∣scivious desires and appetites, and revenge∣ful actions, &c. have so severe a Sanction annexed to them, if they be cherished and lov'd, is this, because the less they are, the sooner, and the more easily they are avoided, and therefore it must argue strange aversion from God, not to oblige him in

so small a thing; and that Men, after they have enter'd into this solemn Covenant at the Table of the Lord, may be allur'd, and enticed by Temptations, and perswaded to allow themselves in known Sins both great and small, and thereby null the Covenant, we have no reason to question, since Experience is beyond all Witnesses in the World.

7. The only Plank left us, after the Covenant is thus broken and null'd, to swim out of the Gulph of perdi∣tion, and to regain God's favour, is confess'd on all hands, to be true and deep repentance, and particularly a Re∣pentance attended with Fasting, Alms and great fu∣ture Self-denials. In the stricter Ages of Christianity, especially in the Second and Third Centuries, it was very much question'd, whether a Person, who had solemnly and deliberately entr'd into a Covenant with God, either in Baptism▪ or in the Lord's Supper, if af∣terwards he fell into some of these three Sins, Adultery, Murther or Idolatry, was capable of regaining the fa∣vour of God, promis'd in this Covenant: The African Churches, especially, were very stiff in this point, yet the more moderate allow'd of a Second Repentance, rec∣koning the first to be that, which had been made by a∣dult Persons in either of these Sacraments, and the se∣cond, if after a new fall, or wilful precipitation into any of these crimes, he rose again with very great pur∣poses and resolutions; but if a Man fell again into any of these Sins, after the Second Repentance, they look'd upon the Third as impossible. Others, though they did not exclude the Persons, thus fallen, totally from the pos∣sibility of God's favour and Salvation, in case he repent∣ed, either the Second or third time, yet, did not think fit to receive him again into the Communion of the Church; and this, which the African Fathers look'd up∣on only, as a thing convenient, Novatus enrag'd, it's like, because he could not be made a Bishop, improved into absolute necessity, which made his followers exclude all such Persons, as were fallen after their first Repen∣tance,

into any of these Sins, from their Communion. That which gave occasion to this Doctrine, was their too rigid interpretation of some places in Scripture, par∣ticularly that of Heb. 6. 4, 5, 6. and the other 1 Joh. 5. 16. which places are to be understood rather of a malicious denying the Faith, and forsaking the very Profession of Christianity, and turning Jew, Heathen or Infidel, than of the aforesaid acts of Sin; The Roman Church was the first that receiv'd such sinners, after a tedious and labori∣ous Repentance, into their Communion again, for which Tertullian expostulates with the Bishop of Rome, and accuses him of Rashness, imprudence, and breach of the ancient Canons. However, since the Apostle himself, 2. Cor. 2. 7. received the incestuous Person into the Communion of the Church of Corinth, and desired the Corinthians to do the like, after a sufficient demonstrati∣on of his Repentance, after such falls into wilful and ha∣bitual Sins, be sincere and true, exemplary and laborious, that there is just hopes, such a person may renew his Covenant, get a Title again to the promises of it, and be readmitted to God's Favour and Complacency. But then,

1. This Repentance ought to be speedy: To live long in such Sins, after the first wilful breach of this Cove∣nant, is dangerous, hardens the Heart, gives the Devil greater power over the Soul, and the Person thus sin∣ing knows not, but he may be given up to hardness of Heart, and to reprobate mind, in which condition he may be snatcht away by Death, and haled to the great Tribunal.

2. Such a Person must not make a trade of Repenting and sinning, for if he fall often into the same Sin, and still pretends to repent, its a sign, the Repentance is coun∣terfeit, his love to God fickle and unsincere, his resist∣ances of God's Spirit strong, and the inward Man left without a Guard to secure it against the assaults of the Devil.

3. Upon this new Repentance, greater watchfulness than ordinary must be used, and the Penitent must be∣come a gainer by his Sins, i. e. the dreadfulness of his fall must help toward the great exemplariness of his Life; and the Sins he hath lived in, must make them dread them more than ever. A very signal growth in Grace must succeed his Fall; and the Ball having been struck against the ground, must now rebound the higher. His time must now be redeem'd, and he, that hath been so careless, must now double his diligence. He must therefore love much now, because he expects, much should be forgiven him; and his greater fervor in Reli∣gion, is the best demonstration of his unfeigned return from his Apostacy,

The Preceding Considerations reduced to Practice.

I. IT must needs be great presumption, for Men and Women to enter into a solemn Covenant with God in this Sacrament, and not to consider the weight and importance of it. Christian, when thou enter'st in∣to this Covenant with the Holy Trinity, thou solemnly obligest thy self, that as thou hopest for Heaven and Happiness, as thou hopest for Pardon and Salvation, as thou hopest to have thy Sins wash'd away with the pre∣cious Blood of Christ, thou wilt take Christ's Yoke up∣on thee, endeavour to be humble and meek, as he was, learn of him, and die to the World, crucifie thy Lusts and Affections, fight against the vanities of the World, and labour to con••orm to the great example of that Sa∣viour, that spilt his dearest Blood for thee. Either thou understandest, what this engagement means, or thou dost not: If not, how darest thou touch the Sacred Ele∣ments with polluted Hands? If thou understandest it, and art not firmly resolv'd to take care to perform what thou promisest so solemnly, how dost thou think to escape the Judgement of God? Art thou afraid of breaking a solemn promise made to a Prince and great Man, whose Smile or Frown can either help or prejudice thee much,

and art thou not afraid of violating thy Engagements to the great God of Heaven? What dost thou make of God? Dost thou take him to be some Heathen Deity that hath Eyes, and sees not, Ears and hears not? Dost thou oblige thy self to be his Subject, and dost thou turn Rebel? His Child, and become a Prodigal? His Con∣federate, and conspire against him with his Enemies? Dost thou take him for thy Lord, and wilt not thou do what he saith? If these thy unfaithful dealings with thy Lord and Master, be enter'd into Gods Book of Ac∣counts, as certainly they are, and the black Roll shall at last be open'd and read in thine Ears, dost not thou think, what Terror, Amazement, and Confusion thou wilt be in! O Sinner! There is no jesting with such Bonds and Obligations. The God thou hast to deal withal, is a jealous God, and if these Engagements can∣not oblige thy Soul to a serious Conversation, they'll be witnesses to promote and hasten thy Condemnation.

II. See here, what a miserrble and doleful state it is, not to be in Covenant with God. He that is not, hath no security from the wrath of God, the Threatnings of the Gospel are in force against him, and he knows not, how soon the Thunderbolt will fall upon his Head: Like a condemn'd Malefactor, he is repriev'd for a while, and can promise himself a share only of the com∣mon Blessings, which the Great Creator bestows indif∣ferently upon his Friends and Enemies. Not to be in Covenant with him, is to be dead to his Paternal Grace and Favour, and to be depriv'd of those Influences, which make the Saints joyful in Glory, and cause them to sing aloud upon their Beds. Till you are in Covenant with your God, you can have no hopes of Pardon, your Sins remain upon you, and that load will crush you at last into de∣spair. O think of it you that never made such a Covenant with your God in good earnest: Notbeing in Covenant with him, Christ's Blood, and Death, and Wounds, and Agonies, do not profit you: And for you, O miserable Creatures, Christ died in vain, that Damnation, Christ came to deliver the World from, continues to be your

Portion; and should you die in that condition, you are undone to all intents and purposes. Till you are in Co∣venant with God, you are under the power of Dark∣ness, and under the Government of the worst of Ty∣rants; you are Slaves in the midst of all your jollities, Bondmen in the midst of your Pleasures: You laugh in Chains, triumph in your Fetters, and stand upon the brink of Destruction. O do not make light of this un∣happy state; your making light of it, speaks you des∣perate; but being concern'd at your danger, may yet be a means to free your selves from the Net, you are at present intangl'd in: Fear of being undone, may yet keep you from it, and sorrow that you have not seri∣ously thought of it, may yet turn the stream, and con∣vert the Heart of God to you into Mercy and Com∣passion; therefore it is, that we instruct you in meekness, if God, peradventure will give you Repentance to the ac∣knowledging of the Truth, and that you may recover your selves out of the Snare of the Devil, who have been taken captive by him at his Will, 2 Tim. 2. 26.

III. From hence it appears, how necessary it is for People, when young, to make or renew this Covenant with their God; As no Man can close too early with the offers of Grace; so if this Covenant were made by all young Men and Women seriously, and with delibe∣ration, what a restraint would it be upon their juvenal Desires! What a curb to their extravagant Fancies! What an Armour against Sin, and the ill examples of the World! How would this considerate Engagement keep them in, and fright them from consenting, when sinners do entice them! The reason, why it hath not this effect upon them, is, because it is not made with suitable applications of the Mind to the importance of it, or to the Greatness and Majesty of that God, with whom it is made, and to the danger and hazard they run, in breaking of it for every trifle that comes in their way, and when they have made it, they do not keep their Hearts warm by ruminating upon what they have

done, nor do they renew it so often as they might, and should do, Were it preserv'd fresh and green, and flou∣rishing in their Minds, it would harden them against impression of all those little allurements, which now draw their Affections and their Souls another way; Did they think, when a sinful shew, when vain company, when a glozing pleasure, when a base suggestion invites them to consent, I have wash'd my Feet, how shall I defile them again! I have given my self up to the disposal of him, to whom all Power in Heaven and Earth is given, How can I be faithless, and escape his Anger! I have in this Sacra∣ment made a resignation of my Heart to him, that rescued me from the burning Lake, how shall I break with him, and escape his displeasure! I have consecrated my self to a greater Ma∣ster, How shall I debase my self, and serve such pitiful no∣things! I have but one Soul, and have given that away to my Redeemer, How shall I espouse this Vanity! I have pro∣mis'd Obedience to him, that washed me with his Blood, How shall I obey his Enemy! Such Thoughts as these, repeated often, would make the Heart inflexible to all the charm∣ing intreaties of the World, or the Devil; and Oh! that you would but make this Tryal, you would find, that we are not Mad, but speak the words of Truth and Sober∣ness, as St. Paul told Festus, in a case not much unlike this, Acts 26. 25.

IV. It's no very difficult thing, to come to a Holy certainty, and assurance, that we are in Covenant with God. It must needs be difficult to the unwilling; and to him that hopes, God's Favour will fly into his Mouth without seeking it, any thing seems hard; and if it were difficult, the difficulty is not insuperable, especially if we look into the conditions of the Covenant, There is no man that is in his Wits, but may upon a diligent search find, and know, whether he heartily agrees to the con∣ditions, and whether he promises, what is required on his part, out of love to the ways of Religion, and whe∣ther he makes conscience of performing his promises. It's true, the Heart is deceitful, but that it is so, is our

own fault, we may remedy that deceitfulness, if we will search it, and, by the Rules Christ hath prescribed in the Gospel, bring it into order. It is not to be imagin'd, that God would leave us in uncertainties, in so great a concern as this, and he that bids us apply the Comforts of this Covenant, must be supposed to have left us signs and characters, whereby we may know that we are con∣federates with him, and have a right to what he hath said, he'll do for us, and there can be no greater cha∣racter, than the testimony of our Conscience, that our engagements influence our Spirits, keep us in awe, pre∣vail with us to be cautious, and can do more with us, than a base Lust, or any sinful gain and pleasure. If thou freely resignest thy self to the guidance and directi∣on of thy Creator, Redeemer and Sanctifier, and the love of God, manifested in this Covenant, works upon thine Affections, and thou art content to be ruled by ois Law, art sensible of the equity and reasonableness of it, consentest to his injunctions, not only professest subjection, but actually endeavourest to submit to what he commands, and art willing without any reserves, that not only thine Understanding, Will, and Desires, but thine outward Man too, thine Eyes, and Ears, and Feet, and Gestures, and Behaviour, thy Reason, Me∣mory and Passion should all be at his beck, move by his prescription, act according to his appointment, be sea∣soned with his Grace, and conducted by his Wisdom; If thou art content, that all shall go, rather than his Fa∣vour; if his Love, or a share in it, be dearer to thee, than the dearest of all outward enjoyments; be of good cheer, it's a good sign, and thou mayst rationally infer, that thou art in Covenant with thy Lord, and hast a right to all the priviledges, that are annex'd to it for thy encouragement.

V. And here, we may justly reflect, what a mercy it is to be in Covenant with God; a mercy indeed, which no Tongue can express, nay, no Apollos neither, as eloquent as he was, can describe, no Tertullus, no Cicero,

no Demosthenes represent according to its worth; a mer∣cy, which no Man knows, save he who receives it; a mercy weich fills the Tongues of departed Saints with praises; a mercy which unhappy Souls that groan among Devils, would give Millions for, if they had them; a mercy which sweetens all Conditions, makes Sickness easie, and Iron Chains sit soft, mitigates pain, and tem∣pers grief and anguish; A mercy, which made the penitent Publican stand confounded, amaz'd the hum∣ble Magdalen, caused St. Paul to go chearfully through Stripes and Imprisonment, and encouraged the Belie∣vers of old to defie death and torments. He that is in Covenant with God, enjoys all that Son of God en∣joys, though not as yet in fruition and possession, yet in title and reversion; God the Father carries him on his Wings, as the Eagle doth her young, the Eternal Son of God is his faithful Friend; The Holy Spirit of God speaks to him in the still voice of peace and comfort. He that is in this Covenant, is safe in the midst of Spears and Arrows, safe when he goes through the Water, safe when he passes through the Fire, safe when the Waves do roar, safe when Hell gapes upon him, safe in a Storm, safe at Sea, safe on the Shore, safe in his Life, safe in his Death; God is concern'd for him, in all his afflictions He is afflicted; The Lord Jesus is touch'd with his infir∣mities, and the Spirit of God makes intercessions for him with groans that cannot be utter'd. In a word, there is no Condemnation to them, that are in Christ Jesus, to them, that walk not after the Flesh, but after the Spirit, Rom. 8. 1.

The PRAYER.

O God! whose pity is infinite! whose compassion knows no bounds! How shall I extol thy Humiliation! How shall I admire thy condescension to this poor Worm! Will God, the Great, the omnipotent God, look upon such an one as I? Wilt thou enter into a Covenant with this lump of Clay? wilt thou tye, and oblige thy self to do me good? The Favour is wonderful! I could not have thought it possible, but that thou hast most graciously revealed it to me. I believe, Lord! help my unbelief! Behold, I am Servant, the Son [the Daughter] of thine Handmaid. Be it unto me, according unto thy Word. I accept of thy offer. I count my self hap∣py, that I may be admitted into Covenant with thee. I re∣nounce the Devil and all his Works. Thou shalt be my Ma∣ster, my Father, my Guide, my Director, my King, and my God, my Master to command me, my Father to counsel me, my Guide to lead me, my Director to conduct me, my King to rule me, my God to dispose of me as thou pleasest. I will know no Will, but thy Will. By the Blood of the Covenant unite my Will to thy Will. Grant me to desire, what thou de∣lightest in, desiring to search after it, searching to know it, and knowing it, to fulfil it. Make me, O Lord, for thou alone canst do it, make me Obedient without contradiction, Holy without defection, Chast without corruption, Patient without murmuring, Humble without dissimulation, Chearful without licentiousness, Sorrowful without dejection, Grave without affectation, nimble in Religion without lightness, Fear∣ful without despair, Upright without Hypocrisie, and fruitful in good Works without presumption. Give me a watchful Heart, a Heart not easily drawn away by vain imaginations, a Heart unbroken by afflictions, unaffected with the vanities of the World, that may not swell with prosperity, nor sink in

adversity. Grant me understanding to know thee, diligence to seek thee, wisdom to find thee, a readiness to please thee, perseverance to wait for thee, and confidence at last to em∣brace thee. O Holy and Eternal Spirit! I depend upon thy assistance. Make me faithful to my God, faithful to my Neigh∣bour, faithful to mine own Soul, faithful in my Calling, faith∣ful in the discharge of my Duty, faithful in my Promises, faithful in my Conversation, faithful in my Love, faithful in my Obedience, faithful in thy House, faithful in mine own, faithful unto Death, that I may obtain a Crown of Life, through Jesus Christ our Lord, Amen.

Notes

• See The Happy Ascet. Exerc. 6.