it unreasonable for me to be tyred with receiving the largest favours that you have the patience and the charity to bestow upon me and to shew you that I have an appetite to the journey I shall not give you the least excuse of delay but put you in minde where it was that you promis'd to set out or begin your first stage and beseech you to god before me my guide and instructer first in the doctrine of the two Covenants to which purpose my ignorance makes it necessary for me to request your first helpe to tell me what a Covenant is C. § 1 A Covenant is a mutuall compact as we now consider it betwixt God and man consisting of mercies on Gods part made over to man and of conditions on mans part required by God S. It will then be necessary for me to demand first what you meane by the First Covenant C. I meane that which is supposed to be made with Adam assoone as he was created before his first sinne and with all mankinde in him S. What then was the mercy an Gods part made over to him in that Covenant C. It consisted of two parts one sort of things supposed before the Covenant absolutely given to him by God in his creation another promised and not given but upon condition S. What is that which was absolutely given C. 1. A law written in his heart teaching him the whole duty of man 2. A positive law of not eating the fruite of one tree in the garden all others but that one being freely allowed him by God 3. A perfect strength and ability bestowed on him to performe all that was required of him and by that a possibility to have lived for ever without ever sinning S. What is that which was promised on condition C. 1. Continuance of that light and that strength the one to direct the other to assist him in a persevering performance of that perfect obedience 2. A crowne of such performance assumption to eternall felicity S. What was the condition upon which the former of these was promised C. Walking in that light making use of that strength and therefore upon defailance in those two upon the first sinne that light was dimmed and that strength like Sampsons when his lockes were lost extremely weakned S. What was the condition upon which the Eternall felicity was promised C Exact unsinning perfect obedience proportioned to the measure of that strength and consequently upon the commission of the first sinne this crowne was forfeited Adam cast out of Paradise and condemned to death and so deprived both of eternity and felicity and from that houre to this there hath beene no man living Christ onely excepted who was God as well as man justifiable by that first covenant all having sinned and so coming short of the Glory of God promised in that covenant S. You have now given me a view of the first covenant and I shall not give my curiosity leave to importune you with more questions about it Onely if you please tell me what condition Adam and consequently mankinde were concluded under upon the defailance or breach of the condition required in that first covenant for I perceive Adam sinned and so brake that condition C. I have intimated that to you already and yet shall farther enlarge on it Upon the fall of Adam he and all mankinde forfeited that perfect light and perfect strength and became very defective and weake both in knowledge and ability of performing their duty to their Creatour and consequently were made utterly uncapable of ever receiving benefit by that first covenant It being just with God to withdraw that high degree of strength and grace when he saw so ill use made of it S. But why should God inflict that punishment upon all mankinde for or upon occasion of the sinne of that one man though he used his talent so very ill others of his posterity might have used it better and why should they all be so prejudged upon one mans miscarriage C. Many reasons may be rendred for this act of Gods and if they could not yet ought not his wisedome to be arraign'd at our tribunall or judged by us Now this is an act of his wisedom more then of distributive justice it being free for him to do what he will with his owne and such is his Grace and his Crowne But the most full satisfactory reason may be this because God intending to take the forfeiture of that first Covenant intended withall to make a second Covenant which should tend as much or more to the maine end the eternall felicity of mankinde as or then the first could have done And that you will acknowledge when you heare what this second covenant is S. I beseech you then what is the second Covenant and first with whom was it made C. It was made with the same Adam now after his fall in these words The seed of the woman shall breake the Serpents head Gen. 3. 15. and afterwards repeated more plainely to Abraham Gen. 22. 17. 18. S. But who is that Seed of the Woman C. The same that in the words spoken to Abraham is meant by Thy seed which the Apostle Gal. 3. 16. tells us is Christ S. What then is the first thing promised in that second Covenant C. The giving of Christ to take our nature upon him and so to become a kind of second Adam in that nature of ours to performe perfect unsinning obedience and so to be just according to the condition of the first Covenant and yet being faultlesse to undergoe a shamefull death voluntarily upon the Crosse to satisfy for the sinne of Adam and for all the sinnes of all mankinde to tast death for every man Heb. 2. 9. and this being the first thing all other parts of this Covenant are consequent and dependent on this and so this second Covenant was made in Christ sealed in his bloud as it was the custome of the Easterne Nations to seale all Covenants with bloud and so confirmed by him which is the meaning of those words 2 Cor. 1. 20. All the promises of God in him are yea and in him amen that is are verified which is the importance of Yea and confirmed which is meant by Amen into an immutability in or by Christ S. Well then What are the promises or mercies made over unto us in Christ by this second Covenant C. First a revelation of his will called the law of faith according to which we Christians ought to live and this is set downe as a part of that Covenant Heb. 8. 10 11. Secondly a promise of pardon or mercy to our unrighteousnesse and our sinnes and our iniquities v. 12. Thirdly the giving of grace or strength although not perfect or such as may enable us to live without ever sinning yet such as is sufficient to performe what is necessary now under this second Covenant in which respect it is said by S. Paul Rom 10. 8. that the
of this life in heaven S. How can it be said that Christ came thus to save to doe all this when so many so long after his coming are so farre from being thus saved in all or any of the three sences C. That he came to save is certainly true whatsoever objections you can have against it and that by saving these 3 things are meant if you please I shall manifest from other Scriptures The first sence is conteined in the word as it is used Luk. 1. 71. salvation or that we should be saved from our enemies which must needs be our spirituall enemies sinne and Satan and if you doubt whether sinne be there meant or the pardon of sinne by that saving the next verse will cleare the difficulty where it followes to performe the mercy or mercifully to deale with our fathers and to remember his holy Covenant of which Covenant you know this is one speciall part Heb. 8. 12. I will be mercifull to their sinnes which explaines the mercifull dealing there and their iniquities will I remember no more And then for the second sence that saving signifies calling to repentance may appeare not onely by comparing those two places I came to call sinners to repentance and Christ Jesus came into the world to save sinners out also by a notable place Act. 2. very usefull for the explaining of that word v. 38. 't is reported that Saint Peter said unto them repent c. and v. 40. in more other words he testified unto them or preached unto them saying be ye saved or escape ye from this perverse generation whence it is cleare that being saved c. is but more other words to signify repentance and therefore surely that word v. 47. which we render such as should be saved but is literally the saved signifies peculiarly those who received that exhortation v. 41. that is those that repented of their sinnes but this by the way As for the last acception of the phrase 't is so ordinary for salvation to signify the holy pure life in heaven that I shall not need give you any proofe of it Having therefore cleared the truth this were sufficient although I wanted skill to answer your objection but yet that may easily be done too by saying that Christ hath really performed his part toward every one of these and that whosoever hath not the effect and fruit of it it is through his owne wilfull neglect and even despising of so great salvation Light came into the world and men loved darknesse more then light and having made a Covenant with death and damnation are most worthy to have their portions therein S. What then is the short or summe of Christs being Jesus C. 'T is this that he came into the world to fetch backe sinners to heaven that whosoever of mankinde shall truly repent and fly to him shall thorow him obtaine pardon of sinne and salvation a mercy vouchsafed to men but denyed to Angells who being once fallen are left in that wretched estate and no course taken and consequently no possibility left for their recovery which most comfortable truth is clearely set downe by the Apostle Heb 2. 15. though in our English reading of it it be somewhat obscured The words rightly rendred run thus He doth not take hold of Angells but the seed of Abraham he taketh hold of Where the word which I render taking hold of signifies to catch any one who is either running away or falling on the ground or into a pit to fetch backe or recover againe This Christ did for men by being borne and suffering in our flesh but for Angells he did it not S. What speciall influence will this whole doctrine have upon our lives C. I will shew you 1. It is proper to stirre up our most affectionate love and gratitude to this Saviour who hath descended so low even to the death of the crosse to satisfie for our sinnes to obtaine pardon for us this love of Christ constreineth us saith the Apostle 2. 'T is proper to beget in us a just hatred of sinne which brought God out of heaven to make expiation for it 3. It is a most proper enforcement of repentance and amendment of life to remember 1. That without that we are likely to be little benefited by this Saviour except we repent salvation it selfe shall not keepe us from perishing 2. That that was an end of Christs death to redeeme us from all iniquity and purifie to himselfe a peculiar people zealous of good workes aswell as to satisfy for us 4. It is proper to teach us feare of offending and keepe us from security when 1 we finde what an exemplary punishment God saw fit if not necessary to inflict on sinne in the person of his sonne and 2 remember how much more guilty we now shall prove if we will still damne our selves in despight of all these meanes of saving us S. I beseech God to open my heart to those considerations and then I shall farther importune you to proceed and tell me the signification of the word Christ wherein you told me the Offices of Christ were intimated but I beseech you first what do you meane by Offices C. I meane by that word places of charge and dignity to which God thought fit to designe Christ that he might the better accomplish the end for which he sent him the trust or charge supposing somewhat to be done by him and the dignity implying somewhat to be returned by us as you will see in the particulars S. What then is meant by the word Christ C. Annointed and that intimates the three Offices to which men were wont to be inaugurated by the ceremony of anointing S. What are those three Offices C. Of King and of Preist and of Prophet S What belonged to Christ to do as King C. To set up his throne in our hearts or to reigne in the soules of men and to give evidence of his power thorow the whole world S. What was required of him to that purpose C. 1. To weaken and shorten the power of Satan which Christ really did at his suffering Heb. 2. 14. by death destroying the Devill and againe I saw Lucifer falne downe from heaven that is from the more unlimited power which he had before and 2 to give strength and grace to overcome all rebellious lusts and habits of sinne to bring them downe in obedience to his Kingdome and this he hath done also by sending his spirit in reference to which are those words cited out of the Psalmist he hath led captivity captive and given gifts unto men and in a word to reigne till he had brought all his enemies under his feet 1 Cor 15. 25. S. What and how many be those enemies C. He hath many enemies some temporall but most spirituall S. What meane you by his temporall enemies C. I meane the Jewish nation that rejected and crucified him which within the
are none but Disciples the men to whom this Sermon belongs and if so will it not thence follow that the commands conteined in it shall oblige onely the successours of those Disciples the Ministers of the Gospell and so all others be freed from that severity C. That it was given onely to Disciples then it may be acknowledged but that will be of latitude enough to conteine all Christians for to be a Disciple of Christ is no more then so for you know Christ first called Disciples and they followed him some time before he sent them out or gave them commission to preach c. i. e. before he gave them the dignity of Apostles of which as onely the Ministers of the Gospell are their successours so in Discipleship all Christian professours And therefore you must resolve now once for all that what is in this Sermon said to Disciples all Christians are concern'd in indifferently it is command and obligatory to all that follow him S. You have engaged me then to thinke my selfe concern'd so nearely in it as not to have patience to be longer ignorant of this my duty Will you please then to enter upon the substance of the Sermon wherein I can direct my selfe so farre as to discerne the 8 Beatitudes to be the first part I pray how farre am I concern'd in them C. So farre as that you may resolve your selfe obliged to the beleife 1. That you are no farther a Christian then you have in you every one of those graces to which the blessednesse is there affixed 2. That every one of those graces hath matter of present blessednesse in it the word blessed in the front denoting a present condition abstracted from that which afterwards expects them 3. That there is assurance of future blessednesse to all those that have attained to those severall graces S. I shall remember these three directions call upon you to exemplify them in the particulars as they come to our hands and therefore first I pray give me the first of these graces what it is C. Poverty of spirit S. What is meant by that C. It may possibly signifie a preparation of minde or spirit to part with all worldly wealth a contentednesse to live poore and bare in this world but I rather conceive it signifies A lowly opinion of ones selfe a thinking my selfe the meanest vilest creature least of Saints and greatest of sinners contrary to that spirituall pride of the Church of Laodicea Rev. 3. 17. which said she was rich encreased with goods and had need of nothing not knowing that she was wretched miserable poore and blinde and naked This is that insant child-temper that Christ prescribes so absolutely necessary to a Christian Mat. 18. 4. and c. 19. 14. and that in respect of the humility of such c. 18. 4. and the littlenesse Luk. 9. 48. i. e. being in our owne conceit which I conceive is meant there by the phrase in spirit the least and lowest and meanest and as children most impotent unsufficient of all creatures S. What now is the present blessednesse of such C. It consists in this 1. That this is an amiable and lovely quality a charme of love amongst men where ever 't is met with whereas on the other side pride goes hated and cursed and abomined by all drives away servants freinds and all but flatterers 2. In that this is a seed-plat of all virtue especially Christian which thrives best when 't is rooted deepe i. e. in the humble lowly heart 3. Because it hath the promise of grace God giveth grace to the humble but on the contrary resisteth the proud S. What assurance of future blessednesse is there to those that have this grace C. It is exprest in these words for theirs or of them is the Kingdome of Heaven which I conceive signifies primarily that Christ's Kingdom of grace the true Christian Church is made up peculiarly of such as in the answer of Christ to John Mat. 11. 5. a way of assuring him that he was the Christ 't is in the close the poore are Evangelized or wrought on by the preaching of the Gospell and as Mat. 18. 4. He that shall humble himselfe as the child the same shall be greatest in the Kingdome of Heaven i. e. a prime Christian or Disciple of Christ and c. 19. 14. for of such which is a like phrase parallell to of them here is the Kingdome of Heaven i. e. the Church into which he therefore commands them to be permitted to enter by baptisme and chides his Disciples for forbidding them Thus is the Kingdome of Heaven to be interpreted in Scripture in divers places of the New Testament which you will be able to observe when you reade with care S. But how doth this belong to future blessednesse C. Thus that this Kingdome of Grace here is but an inchoation of that of Glory hereafter and he that lives here the life of an humble Christian shall there be sure to reigne the life of a victorious Saint S. What is Mourning C. Contrition or godly sorrow conceived upon the sence of our wants and sinnes S. What wants doe you meane C. Spirituall wants 1. Of originall immaculate righteousnesse and holinesse and purity 2. Of strength and sufficiency to doe the duty which we ought to God our Creatour Christour Redeemer and the Spirit our Sanctifier S. What sinnes doe you meane C. 1. Our originall depravednesse and pronenesse of our carnall part to all evill 2. The actuall and habituall sinnes of our unregenerate And 3. the many slips and falls of our most regenerate life S. What is the present felicity of these mourners C. That which results from the sence of this blessed temper there being no condition of soule more wretched then that of the sencelesse obdurate sinner that being a kind of numnesse and lethargy and death of soule and contrarywise this feeling and sensiblenesse and sorrow for sinne the most vitall quality as it is said of feeling that it is the sence of life an argument that we have some life in us and so true matter of joy to all that finde it in themselves And therefore it was very well said of a father Let a Christian man greive and then rejoyce that he doth so Besides the mourning soule is like the watered earth like to prove the more fruitfull by that meanes S. What is the assurance of future felicity that belongs to this mourner C. 'T is set downe in these words for they shall be comforted Christ who hereafter gives now makes promise of comfort to such the reaping in joy belongs peculiarly to them that sow in teares and godly sorrow worketh repentance to salvation when all other worketh death And besides this assurance ariseth from the very nature of comfort refreshment by whichthe joyes of heaven are exprest of which none are capable but the sad disconsolate mourners nor indeed is heaven the vision of God and
him 3. A consideration of the unreasonablenesse of that sinne which is 1. Unjust being causelesse or immoderate 2. So much against what I would have done to me either by my brother it being a very painfull uneasy thing to be under anothers wrath especially when ill words or blowes are joined with it and that that no body would be under if he could helpe or by God himselfe whom I so oft displease and would be so sorry if he should be wrath with me even when justly he might 3. The labouring against that bitter roote of pride in my heart of which this is so necessary infallible an attendant 4. The reflexion upon my selfe if t' were possible in time of that passion or else immediately after when I come to my selfe againe out of that drunkennesse of soule and considering how ill-favoured a hatefull thing it is how like a tyger a beare or any the furiousest beast rather then a man it makes me what a deforming us putting us out of all that posture of civility that in our sobriety we choose to appeare in Yea and what a painefull agony it was when I was under it 5. To consider how at such time we are out of our owne power apt to fall into those oathes acts of furies indiscretions revealing of secrets disadvantageous expressions c. in a few such minutes which a whole age of repentance will not repaire againe 6. A sober vow or resolution never to permit my selfe to fall into so inconvenient and dangerous a sinne that when I finde it a coming upon me I may restraine it by remembring this was it that I thought fit to vow against 7. A watching over my selfe continually that I be not taken unawares 8. Absteining carefully from the least indulgence to any beginnings of it it being easier to keepe from any first degree of it then yeilding to that to restraine the farther degrees 9. Avoiding temptations and provocations as much as I can and so the company of those who are subject to that sinne 10. Labouring with God in prayer for grace to mortify this in me 11. Diverting in time of temptation with some particular repeated ejaculations to God to suppresse at that time any such exorbitant affection in me Many other conducible meanes you will be able to suggest to your selfe S. What is the second thing here forbidden C. Saying to his brother Racha i. e. When anger breakes out into contumelious speeches such are the calling him empty despicable witlesse fellow for the word Racha is an Hebrew word and signifies vaine or empty This though not the highest kinde of contumely is yet greater then the former and therefore is here expressed by the punishment apportioned to it greater then the former as much as stoning is a sorer death then beheading for that is the meaning of he shall be in danger of the Councell the Councell signifying the Sanhedrin or the Supreme and great Senate where the ordinary punishment was stoning And so the meaning is this is a greater sinne and so to expect a greater punishment then the former S. What is the third thing forbidden here C. Saying thou foole i. e. when wrath breakes out into more virulent railings all sorts of which are here intimated by this one word and this being a greater sinne or aggravation of causelesse anger then the former is here described by the third kinde of punishment which though it were not in any legall Court of judicature was yet well enough knowne among the Jewes not under the name of hell fire as we render it by a mistake because those torments in hell are in other places described by these but of the valley of Hinnom The meaning of which is this Without the City of Jerusalem in the valley of Hinnom there was a place where the Iewes sometime in imitation of the Phaenicians used a most cruell barbarous kinde of rites burnt children alive putting them in hollow brazen vessells and so by little and little scalding them to death where because the children could not choose but howle hideously they had Timbrells perpetually sounding to drowne that cry and therefore it was called Tophet from a word signifying a Timbrell and is described by the Prophets of the Old Testament This punishment taking denomination from the place that valley of Hinnom is called here in Greeke by a word little differing in sound from the Hebrew and that word in the New Testament and ordinarily in sacred Writers Greeke and Latine set to signify hell fire because this was the best image or expression of those torments conceived there that their knowledge or experience could represent to them And so is here fitly made use of to expresse the greatest sin in this kinde by the greatest punishment that they could understand For indeed above the sword and stoning there was no punishment in use in the Jewish Courts of judicature the burning among them being not this of burning alive but the thrusting of an iron red hot into their bowells which made a quicke dispatch of them and therefore to ascend to the description of a third superlative degree of sinne our Saviour thinkes fit to use that mention of the punishments in the valley of Hinnom S. You have by this plenteous discourse on this word prevented my doubt which would have beene whether the last onely of these sinnes and not the two former make a Christian liable to hell fire for now I perceive the meaning of it is that torture in the valley of Hinnom And that to expresse a third greater degree of punishment in another world answerable to that third degree of sinne and that nothing else is to be collected from it I shall onely trouble you with one scruple in this matter and that is whether all kind of calling Racha or foole i. e. all contumelious speaking of a greater or lesse degree be such a sinne punishable in a Christian in another world C. I shall answer you 1. By interposing one caution observable in these words It is not all using of those words but that which is the effect and improvement of causelesse immoderate anger for you see they are here set as higher degrees of that And therefore 2. Those speeches that proceed from any thing else particularly when they are spoken by those to whom the office and duty of chastiseing others belongs as Masters Teachers Superiours in any kinde nay perhaps equalls too who in charity are obliged to reprove the neighbour and not suffer sinne on him And by them 1. Done to that purpose that they may by these goads wake them out of a lethargy of sin And againe 2. Done seasonably so as they be in prudence most likely to worke good effect And 3. Upon great and weighty causes And 4. without seeking any thing to themselves either the venting of inordinate passion or the ambition and vanity of seeming severer then others or so much better then those whom they thus reproach these all
of digniâ—ies acts of Jewish Zelots c. to the favouring or authorizing of any kinde of lust of divorces forbidden by Christ c. to the nourishing of rash anger uncharitable either timerarious or unmercifull censuring envie emulation variance strife malice revenge contumelious speaking whispering backbiteing c. to the excusing or justifying of piracy rapine oppression fraud violence any kinde of injustice c. to the spreading of lies slanders defamations c. to covetousnesse unsatisfiednesse uncontentednesse in our present condition desire of change casting the crosse on other mens shoulders that we may free our owne from it to dealing with others as we would not be well pleased to be dealt with our selves or in a word if they tend to the discouragingor discountenancing any Christian virtue set downe in this or any other sermon of Christ or by his Apostles or to the granting any dispensation or liberty from that Christian strictnesse in these duties or in those other of repentance selfe-denyall meekenesse mercifullnesse peaceablenesse c. by these markes and characters you may know this to be a False Teacher Yet not so farre this as that whosoever is guilty himselfe of any of these sins shall be if he be a Teacher a false one for 't is possible his Doctrine and Actions may be contrary but that if these be the fruits and naturall effects of his Doctrine then shall his Doctrine be thus condemned otherwise an ill man he may be and yeta teacher of truth a wicked but not a false Prophet S. But is it not said of these False Prophets that they come in sheepes clothing which sure signifies their outward actions to be innocent How then can they be discerned by their fruits C. I answer first that the fruits of their Doctrine may be discerned though their owne evill Actions be disguised and varnished over 2. That though their Actions most conspicuous and apparent be good yet their closer Actions which may also be discerned by a strict observer are of the making of the wolfe ravenous and evill 3. That though they begin with some good shewes to get authority though they enter as sheep doe some specious acts of piety at first yet they continue not constant in so doing within a while put off the disguise and are discernible S. What now is the fourth or last generall Precept C. The summe of it is that it is not the outer profession of Christianity or Discipleship though that set off by prophecying doing miracles c. in Christs name i. e. professing whatsoever they doe to be done by Christs power which will availe any man toward his account at that great day without the reall faithfull sincere universall impartiall performing of obedience to the lawes of Christ S. But can or doth God permit any wicked man to doe such miracles c C. Yes he may for the end of miracles and preaching c. being to convince men of the truth of the Doctrine of Christ that may well enough be done by those that acknowledge that truth though they live not accordingly the miracles done by them being not designed by God to the commendation of the instruments but to the perswading of the spectators S. § 3 Having received from you the full tale of the precepts you proposed there now remaines onely the conclusion of the whole Sermon to be discharged and then you have paid me all that your promise hath obliged you to C. It is this occasioned by the last precept of doing as well as professing Gods will that the profession of Christianity lending a patient eare to those doctrines will if it be as oft as it is trusted to and depended on to render us acceptable to Christ prove a very fallacious and deceitfull hope Whensoever any storme comes any shaking disease or affliction which gives us occasion to awake throughly and examine our selves to the bottome we are not then able to retaine any hope or comfortable opinion of our selves although in time of quiet and tranquillity before we were thus shaken we could entertaine our selves with such flattering glozes Hearing of Sermons and professing of love to and zeale for Christ may passe for piety a while but in the end it will not be so 'T is true Christian practice that will hold out in time of triall and that hope of ours which is thus grounded will stand firme and stable in time of affliction and temptation at the houre of death and the day of judgement This doctrine of Christian duty and obedience is such that can never deceive any man that is content to build upon it Nor infirmity nor sin committed but repented of and forsaken nor Devill shall ever shake any mans hold that is thus built endanger any mans salvation that lives according to the rule of this Sermon nor shall all the flattering deceitfull comforters of the world bring in any true gaine to any other And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine For he taught them as one having authority and not as the Scribes OHoly Jesu that camest downe from heaven and wert pleased to pay that deare ransome on the Crosse for us on purpose that thou might redeeme us from all iniquity and purify unto thy selfe a peculiar people zealous of good workes we beseech thee to write thy law in our hearts that most excellent divine law of thine that we may see it and doe it that we may know thee and the power of thy resurrection and expresse it in turning every one of us from his iniquities That we no longer flatter our selves with a formall externall serving of thee with being hearers of thy word partakers of thy Sacraments professours of thy truth knowers or teachers of thy will but that we labour to joine to these an uniforme faithfull obedience to thy whole Gospell a ready chearefull subjection to thy Kingdom that thou maiest rule and reigne in our hearts by Faith and that we being dead unto sinne and living unto righteousnesse may have our fruit unto holinesse may grow in Grace and in the practicall knowledge of thee Our Lord and Saviour Jesus Christ and at last persevering unto the last attaine to that endlesse glorious end the reward of our Faith the fruit of our labours the perfection of our Charity and the crowne of our Hope an everlasting blessed life of love and holinesse with thee O Father of mercies O God of all consolations O holy and sanctifying spirit O blessed Trinity coeternall To which one Infinite Majesty We most humbly ascribe the honour glory power praise might majesty and dominion which through all ages of the world have beene given to him which sitteth on the Throne to the Holy Spirit and to the Lambe for evermore Amen FINIS Theologia est scientia affectiva non speculativa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glem Al. in pedag Of the first Covenant Of the second Covenan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉