by God for repentance C. If you take that vow and that wish to be all one you are mistaken a wish is a farre lower degree then a vow and therefore I must dissolve your demand into two parts and to the first answer that the vow or resolution to amend if it be sincere and such as is apt to bring forth fruits is sure to be accepted by God and that it is not sincere we shall not be able to discerne but by seeing it prove otherwise in time of temptation onely God that sees the heart can judge of it before such triall and if he finde it sincere he will accept of it But for the wish that I were penitent there is no promise in holy writ that that shall be accepted nor appearance of reason why he that wishes he were penitent but is not should be accounted the better for that wish 1. Because when the reward of penitents and punishment of impenitents is once assented to as true 't is impossible but the minde of man should wish for the one and have dislikes to the other and so no virtue in that necessity 2. Because that wishing is onely a bare aiery speculative act of the minde and not a practicall of the will which alone is punishable or rewardable 3. Because the actions being contrary to such wishings are more accusable of deliberate sinne and sinne against conscience then if those motives which produced those wishes had never beene represented to the faculty S. But are not prayers for the grace of repentance which are but a kinde of articulate wishes put in forme of the court and addressed to God accepted by God C. Not so farre as to save them that goe no farther Accepted they shall be if rightly qualified with humility and ardency and perseverance or not fainting so farre as concernes the end immediate to them i. e. God hath promised to heare them in granting the grace prayed for strength to convert from sin to God which is the cleare Gospell-promise How much more shall your Heavenly Father give the holy spirit to them that aske and then when this grace or strength given is thus made use of to actuall reformation then the promise of that other acceptance belongs to him also and so prayer is a good meanes and wishing a good thing too as previous or preparative to that and both without doubt proceeding from the good spirit of God But yet if the whole worke be no more but this if he be advanced no farther toward repentance but onely to wish and to pray that he were penitent this person remaines still impenitent and so long the impenitents portion belongs to him and none other for still he that is borne of God overcometh the world and he that is advanced no farther toward a victory then to wish or pray for it is for that present farre enough from a conquerour and if for the future he adde not the sincerity of endeavour to the importunity of prayer the Joshua's hand 's held up to fight as well as the Moseses to pray the sword of Gideon as the sword of the Lord little hope that such victories will be atcheived S. God grant me this grace and an heart to make use of it But we have skipt over one particular forementioned The grace of selfe-deniall And I doe not remember that you mentioned taking up of the Crosse which in Christ's prescriptions is wont to be annexed to it Give me leave to recall them to your memory And first what is meant by Selfe-deniall C. The abnegarion or renouncing of all his owne holds and interests and trusts of all that man is most apt to depend upon that he may the more expeditely follow Christ S. What are these severalls that we are thus to renounce C. In generall whatsoever comes at any time in competition with Christ In particular the particulars whereof every man is made up his soule his body his estate his good name S. What under the first head that of his Soule C. 1. His reason when the word of Christ is contradicted or check't by it as in the businesse of the resurrection and the like I must deny my reason and beleive Christ bow downe the head and worship captivate my understanding to the obedience of faith S. But I have heard that God cannot doe contradictions or make two contradictions true at once and in one respect How then can I be bound to beleive God when that which he saith contradicts reason C. I am not glad that you have met with that subtlety yet seeing 't is proper to the particular we are upon and that a branch of a practicall point I will endeavour to satisfy you in it 1. By granting the truth of your rule that to make both parts of a contradiction true is absolutely impossible a thing which Gods infinite power and veracity makes as unfit for God to be able to doe as to lye or sinne because it were not an excesse but defect of power to be able to doe these But then secondly you must know what is meant by contradictions nothing but affirmation and negation of the same thing in all the same respects as to be and not to be to be a man and not a man to be two yards long and not two yards long which therefore are thus absolutely impossible to be done even by divine power But then thirdly That which you called reason's contradicting of Christ is a very distant thing from this For when reason saith one thing and Christ the contradictory to that reason doth not oblige me to beleive reason or if it doth it bids me disbeleive Christ and so still I beleive not contradictories which soever of the contradictories I beleive all that reason hath to doe in this case is to judge which is likeliest to judge of or affirme the truth it 's selfe or God wherein if it judge of it's owne side against God it is very partiall and very Atheisticall it being very reasonable that God which cannot lye should be beleived rather then my owne reason which is often deceived in judging of naturall things it 's onely proper object but is quite blind in supernaturall till God be pleased to reveale those unto it The short is reason tells me and in that it is impossible it should erre especially God having revealed nothing to the contrary it is doubtlesse that it doth not erre that these two propositions cannot be both true there is another life and there is not another life and therefore I am not bound by Christ to beleive both but it doth not tell me that to affirme another life implies a contradiction but onely that it is above reason to discerne how there can be a returne from a totall privation to a habit againe and some other things supposed in the Resurrection which though nature cannot doe and consequently naturall reason cannot tell how they are done yet reason may acknowledge the God of nature can doe and will
and against the law of Nature by which hating or hurting is avowed onely in case of injuries done and even then also the contrary commended and so that which Christ hath here to doe is partly to recall and reforme the Jewes to the law of nature and to command that which that commended partly to advance and set it higher then the law of the Jewes had required of them before S. What then is now the law of Christ in this matter C. It is set downe v. 44. But I say unto you love your enemies c. to the end of this Chapter The summe of which is that other mens faults or sinnes against us nay against God himselfe for the Jewes enemies the people of the seven Nations Amorites c. being most detestable sinners before God are here referr'd to in this word Enemies give not us any dispensation for the non-payment of that great debt of our nature love to all our kind 'T is true indeed the passions and affections that our nature is subject to doe incline us to revenge against our enemies or if we can conquer that yet we cannot choose but make a distinction betweene freinds and foes and at least have a great coldnesse and indifference to those who have deserved so ill at our hands But Christ is come to mortify those affections of rage and revenge and to leade us higher then nature would bring us to affections and words and actions of kindnesse and benignity to those that have exprest the contrary of every of these toward us S. But is it not aboundantly sufficient if my affections and behaviour toward mine enemy be not like his to me unkind retaliating of injuries c Is there any more required of me C. Yes undoubtedly of a Christian who is to transcribe that copy that Christs owne dealing with us when we were enemies did set us I must not onely negatively not hate or curse or pursue with injuries but love and blesse and doe good and pray for my greatest enemy S. What is meant by Loving him C. That denotes the affection of charity and kindnesse and benignity toward him 1. Wishing him all the good in the world but that especially which he most wanteth the good of his soule conviction of sinne reformation c. 2. Pitying and compassionating him and that the more for being mine enemy because that implies a sinne in him which is of all things the most proper matter of compassion 3. Being cordially affected toward him S. What is meant by Blessing him C. The word in Greeke and the opposition to cursing i. e. evill or bitter speaking noteth kindnesse and freindlinesse of language giving them all freindly and courteous words who have nothing but railing and evill speaking for us commending in them whatever is capable of it though they doe nothing but defame and backbite us S. What is meant by Doing good to them C. All outward reall effects and actions of charity Such are almes if they be in want feeding giving to drinke clothing them when they are hungry thirsty naked comfort if in any distresses Counsell if in any difficulty rescuing their goods c. if we see them in danger admonishing them in a freindly manner and such as may be most likely to prevaile with them when we see them falling into any sinne reproving and correcting fatherly when we see them fallen In a word contributing our utmost to the good of their bodies estates families reputations but especially their soules and all this without any tincture of our revenge or rage mixing with it S. What is meant by Praying for them C. Desiring of God for them whatsoever they want 1. Pardon of sinne with an expression of my free pardoning them 2. Grace for amendment of life 3. All other blessings temporall and spirituall which they stand in need of S. This is a duty of some difficulty what helpe can you direct me to to facilitate the performance of it C. Many considerations there are which will tend to that end Three there are here named S. What be they C. The first is the example of God who sheweth mercy to sinners who are his enemies and in the outward disspensation of temporall blessings giveth as liberall a portion many times to the wicked unthankfull provokers as to his good servants and for the common advantages of life Sunne and Raine dispenseth them generally in an equality to all And then for us to doe the like is a God-like thing the greatest dignity that our nature is capable of S. What is the second helpe C. The consideration of the reward which God hath decreed for such who doe this and that proportioned to their actions retribution of good to evill of mercy and happinesse though we are sinners and enemies Whosoever doth but thinke of that how much the joies of Heaven for eternity are beyond the pleasure of a little revenge for the present will never thinke fit to make such an unequall exchange to lose so rich a reward for so poore a pleasure S. What is the third helpe C. The consideration of what is done by all others the vilest and wickedest men in the world For such were the Publicanes accounted and yet they could thinke themselves obliged to love their freinds and satisfy that obligation they could use civilities and courteous compellations and salutations to their neighbours c. And if we who are bound to exceed the Scribes and Pharisees the strictest sect among the Jewes shall be but in the same ranke with Publicanes who are otherwhere put with heathens and harlots and sinners the vilest and most abominable of all men this will sure be a great reproach to us Christians S. What other motives can you adde in this matter why I should love my enemies C. 1. That by this meanes I shall conquer my selfe my unruly passions with a most glorious heroicall peice of victory 2. That by this I shall preserve my selfe in a great calmenesse and quiet of minde which thoughts of revenge wholly deprive me of 3. That this is of all others the most probable way of overcoming my enemies Revenge being a meanes of exasperating and enflaming him charity of melting him Which if I doe I first get a freind for an enemy and secondly have the honour and claime to the reward due to them that convert sinners from the errour of their wayes 4. That this is a way of excelling all other men in the world none but Christians thinking themselves obliged to doe this 5. That this is the speciall way of Christian perfection and is so called in the close of this Chapter Be ye perfect as your Father which is in Heaven is perfect In stead of which Saint Luke reads 6. 36. Be ye mercifull c. nothing this mercy or almes or benignity to enemies to be the highest degree of Christian perfection S. I beseech God by his renewing quickning spirit to mortify the contrary sinne and worke this truly Christian
care of our selves and those things wherein we are most concerned the summe of the three latter To which if we annex the Doxology for thine is the Kingdome c. which is the reflecting on God's gloryagain the observation will be enlarged that the glory of God c ought to be our first and last care and all that is good to our selves taken in only as it may best consist with that on each side limited with it Just as we read of the Liturgy used by the Jewes that of the eighteen prayers used in it the three first and three last concerned God and the rest betweene themselves and their owne wants But the truth is the ancientest Greeke copies have not those words of Doxology and there is reason to thinke that they came in out of the Liturgies of the Greeke Church where as now in many places the custome was when the Lords prayer had beene recited by the Presbyter for the people to answer by way of Doxology as after the reading of every Psalme a Glory be to the Father c. For thine is the Kingdome the power and the glory for ever and ever Amen S. Please you then to enter on the particular survey of this prayer Where first occurres the title which we bestow on God in it which I already conceive as a meanes to raise up our hearts to him and a ground of confidence that he can and will heare our prayers But what is the particular importance of it C. 1. That we looke on God as children on a father with all reverence and love and gratitude as on him who is 1. Our creatour and father of our being 2. More peculiarly set out to us in that relation then to any other sort of creatures as Plato said God was a maker of other things but a father of men 3. That all the acts of a father on earth are by him performed to us but in a farre higher and more excellent degree as farre as heaven is above earth Such are 1. His begetting us a new to a lively hope i. e. his giving us his spirit the principle of spirituall and celestiall life 2. His continuance of assisting grace to preserve what he hath begotten 3dly His 1 preventing 2 exciting 3 illuminating grace as a kinde of education to our suoles fourthly His providing an inheritance for us in another world not by the death of the father but by the purchase of the sonne to be enstated on us at our death which is the comming out of our nonage as it were And besides all this wherein he is a Father to our soules and spirits many nay all kind of paternall acts to our very bodies which we owe more to him then to our earthly parents who begat them as also the feeding preserving maintaining adorning and at last crowning of them 2. By this title and in it that particle Our we 1. signifie our beleife of Gods free bounty and fatherly respect to all our kind and labour not to ingrosse or inclose it to our selves 2. We extend our prayers to them as well as to our selves 3. We expresse our faith and relyance and totall plenary dependance on him as Ours and without whom we can hope nothing 3. By the adjunct of this title which art in heaven we celebrate his infinity immensity all sufficiency and all the rest of his attributes whereby he differs from our fathers on earth i. e. from men and the honourablest of creatures S. From the title you may please to descend to the petitions and first to those which concerne God of which all together if you would teach me any thing I shall be ready to receive it C. I shall onely trouble you with this from thence That the forme of wish rather then prayer retained in all those three different from the stile of the three latter doth conteine under it a silent prayer to God to take the meanes or way of performing this into his owne hands and by his grace or providence or however he shall see fit to take care that by us and all mankind His name may be hallowed His Kingdome may come His will be done c. S. What is meant by the first petition hallowed be thy name And 1. what by Gods name C. By his name is meant himselfe God in his essence and attributes and all things that have peculiar relation to him It being an ordinary Hebraisme that thing and word doing and speaking being called and being name and essence as his name shall be called Wonderfull i. e. he shall be a wonderfull one should be taken promiscuously the one for the other S. What is meant by hallowing C. The Hebrew word or Syriacke dialect in which Christ delivered it signifies to seperate from vulgar common use to use in a seperate manner with that reverence and respect that is not allowed to any thing else in that notion that holy is opposed to common or profane Thus is God hallowed when he is used with a reverence peculiar to him above all other things when such power majesty dominion goodnesse c. are attributed to him that are compatible to nothing else Thus is his Name hallowed when it is reverently handled His word or Scripture when weighed with humility received with faith as the infallible fountaine of all saving truth applied to our soules and the soules of our hearers as the instrument designed to our endlesse good the power of God unto salvation Thus is his House consecrated to his service his Preists designed to wait on him and officiate the Revenues of the Church instated on God for the maintenance of his lot or Clergy the first day of the weeke among us as among the Jewes the last set a part for the worshipping of God publickely and solemnely And every of thesâ— is hallowed when it is thus according to the designe used separately when none of these mounds to fence each are broken downe but all preserved from the inrode of sacrilegious profaners S. Having explained the single termes what is now the meaning of the complex or petition C. I pray to God that he will be pleased by his grace poured into my heart and the hearts of all men and by the dispensation of his gracious providence to worke in all our hearts such a reverence and aw and separate respect unto him his Majesty his attributes his workes of grace his name his word his day his Ministers his consecrated gifts the patrimony of the Church divolved from him upon them that the sinnes of sacriledge and profanenesse and idolatry and irreverence and in devotion c. may be turned out of the world and the contrary virtues of Christian piety set up and flourish among us S. O blessed Father Thus be thy name hallowed by me and all mankind Please you now to proceed to the second Thy Kingdome come And 1. What is meant by Gods Kingdome C. The exercise of Christs spirituall Regall power in the
he thus fall into the fooles snare censure others of censoriousnesse yet ought he in this matter to be very watchfull over himselfe that he offend not with his tongue S. This precept of not judging I cannot without teares and hearty confession of mine owne great guilt in this kinde teare home with mee and I feare there are few in this last and most uncharitable age of ours who have not had their part in it I beseech God to reforme it in all our hearts and joyne this last act of prudence which this sixth verse hath mentioned with that simplicity which in the former five was required of us § 2 You told me that after one particular precept which you have now explained there followed some Generall precepts What is the subject of the first of them C. It is concerning that great businesse of prayer in the five next verses 7. 8. 9. 10. 11. considered now not as a duty of ours toward God or an act of worship as it was considered c. 6. but as an engine or artifice to fetch downefrom heaven the greatest treasures that are there even that of grace it selfe or the holy spirit as appeareth by the comparing this place with Luk. 11. 13. and the summe of it is this that prayer is the key of entrance into the fathers house that no man shall ever faile of finding receiving good things particularly Grace the greatest good that askes and seekes and knockes i. e. useth importunity in prayer as a child to a father depending wholly on him and if he be once or twice repell'd returning unto him with humility and submission and dependance and confidence againe and never giving over petitioning till he obtaines S. What is the next generall Precept C. It is that famous one that the heathen Emperour is said to have reverenc't Christ and Christianity for and that all the wisest men of the Nations have admired for the best and highest rule of charity to our neighbours in these words v. 12. All things whatsoever you would that men should doe to you do ye even so to them Which saith he is the law and the prophets i. e. on which all the duty of charity depends or wherein the whole law concerning that is fullfilled S. What is the meaning of this Precept C. To love my neighbour as my selfe or not to suffer my selfe-love to interpose or make me partiall in judging of my duty to others but thus to cast whensoever I do any thing to my brother would I be well pleased to be so dealt with by any other Or if I might have mine owne choice would not I desire to be other wise used by other men Or yet farther that whatsoever usage I desire to meet with at Gods hands which is certainely undeserved mercy pardon of trespasses and doing good to enemies or trespassers the same I must performe to others for so this phrase whatsoever you would that men should do to you doth by an Hebraisme import whatsoever you would have done unto you which is the stile that this precept is ordinarily read in and then extends to whatever I desire that God or Christ Jesus should do to me i. e. not only all the Justice but all the mercy and goodnesse and bounty in the world In which sence it will best agree with the precept of liberality to enemies with which 't is joyned Luk. 6. 31. and the promise of God here to give to every asker of which bounty of God's we that are partakers ought to do the like for our brethren and be a fit introduction to the exhortation that followes of Christian strictnesse which seemes to be built on this and to be but a branch of this great precept and not a severall from it S. What is that Exhortation you meane C. That of a great superlative strictnesse in the wayes of godlinesse not being content to walke in the broad rode that Jewes and heathens have contented them selves with not willing to undertake any thing of difficulty for Christs sake and so by that meanes falling into destruction but entering in at the strict gate and narrow way that leadeth unto life that way which these elevated precepts have chalk't out to us and which here it seemes are not proposed as counsells of perfection but as commands of duty without which there is no entring into life no avoyding destruction S. What now is the third Generall Precept C. It is a precept of warinesse and prudence to beware of errors and those whose trade it is to seduce us to them and this in the six next verses 15. 16. 17. 18. 19. 20. and it belongs not to all deceivers of any kinde but particularly to such as professe to follow Christ and yet teach false and damnable doctrine which that they may put off to thes auditors the better they pretend a great deale of holinesse in some other particulars And the summe of that which he here saith to this purpose may be reduced to this Whensoever any false Teacher comes to disseminate his doctrine the surest way to discerne him will be to observe the effects and actions discernible in him or which are the fruits of his doctrine If all his Actions and all the designes and consequents of his Doctrine be the advanceing of piety and charity of all kinds then you may resolve that he is no such false at least dangerous false Teacher For 1. the Divell will never assist him or put him upon false Doctrines to such an end to bring more holynesse and Christian practice into the world 2. Such holy Châ—â—stian practice is not easily built upon any false â—octrine 3. If the Doctrine should chance to be false that bringeth forth such wholesome effects then to him that receiveth it for those effects sake and otherwise discerneth not the Doctrine to be false it may be hoped through God's mercy in Christ to our infirmities it shall not prove dangerous or destructive But if the consequents or effects that flow naturally from the Doctrines which he brings be either against rules of piety or Christian virtue As 1. If they tend to the lessening of our love of God to the aliening our hearts from him by giving us meane or unworthy notions of him contrary to those Attributes of infinite Power Justice and Goodnesse which we ought to beleive of him If they tend to the begetting of presumption and security in our hearts by giving us any ground of hope without purifying and amending our wicked lives by leaving no place for feare whatsoever we do by making us conceit highly of our selves rely and trust on and boast of our owne merits If they lead us to Idolatry to the worship of some what else beside the only true God or to a bare formall outside worship of him If they open the doore to false or needlesse swearing or to profanenesse and neglect of God's service Or 2. If they tend to disobedience sedition rebellion faction speaking evill
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉