Lectures Upon the Epistles to the Thessalonians, Part 2 · Lecture 13
THE THIRTENTH LECTVRE VPONUPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.
2. THESSA. CHAP. 3. verſ. 11. 12. 13. 14. 15.
11 For, vve heard, that, there are ſome▪ vvhichwhich vvalke among you inordinatly, and vvorke not at all, but, are buſie bodies.
12 Therefore, them that are ſuch, vve command and exhort by our Lord Ieſus Chriſt, that they vvorke vvith quyetneſſe, and eate their ovvne breade.
13 And ye, brethren, be not vvearie in vvell doing.
14 If any man obey not our ſayings, note him by a latter, and hauehave no company vvith him, that he may be aſhamed:
15 Yet count him not as an enemie, but, admoniſhe him, as a brother.
THE Apoſtle, ye heard (brethren) her found great fault with ſuch among the Theſſalonians as liued inordinatly without a lawfull calling, idle in the world. Now to come to the purpoſe ſhortly, in the beginning of this text he layes down the ground of that rebuke, and finding fault with ſuch men: he ſpok not begeſſe, but vponupon a ſure information and reporte that he had concerning theſe men: albeit he was abſent, yet the report came to him, that ſome among the Theſſalonians liued inordinatly, not working and not exerciſed lawfully, but in vain ſpeachs and curious and ſuperſluous exerciſes. The text is plain, and the firſt thing I marke heere, is; Nothing ſhould be ſpoken, no rebuke, no reproofe ſhold be directed to any, but vponupon a certaine aſſurance and good ground, knowledge and notorietie of it: either vponupon that knowledge we hauehave our ſelues, as when we ſee the fault our ſelues, either vponupon the certaintie of a true and ſure report of others that are of credite, and whom we know, to ſpeake, not of affection, or malice, or of purpoſe to ſlander the perſon of whom it is ſpoken, leaſt we ſpeaking vponupon an vncertaintie, and being ouer ſoone credulous, without a full information, in the end ſuch ſpeaking bring a diſgrace to our miniſtrie. Then againe the Paſtor when once he hes ſcattred the ſeede of the word in the harts of the hearers, his next care ſhould be to ſee how it buddes out and fructifies in their lyues and conuerſations. Euen as the Husband-man after he hes caſten the ſeede in the ground, his eye is on the ground to ſee how the corne brierdes; ſo, the Paſtor ſhould hauehave his eye on his ground vponupon the which he ſowes the ſeede of the word, that is, his flock, and ſee how it fructifies in them: If he be preſent, his eye ſhould not be off them▪ He ſhould not onelyonly looke on them in the Church, but his eye ſhould at all tymes, and in euerie place be very inſtant on them. Alas, for pittie that this care is neglected in all almoſt, we thinke it eneugh to ſtudie the preaching, and lets the maners of men paſſe ouer, as if they appertained not to vsus: If the Paſtor be abſent, his eares ſhould be opened to heare ſure reportes concerning their maners, that, as he heares and ſees he may doe thereafter, that if the word fructifie hee may encourage them to goe forwarde, otherwiſe he may admoniſhe, rebuke, and ſtirre vp the dead ſoule: for, a Paſtour ſhould neuer be idle, but either ſpeaking or doing, comforting or exhorting, inſtructing or admoniſhing, or rebuking. No, there is no idleneſſe for him, as he woulde giuegive vp a faire count in that great day.
What heard he by report? That there wer ſome that liued inordinatly. Who are theſe? He defines them in the words following, They that vvrought not at all, and yet, vvere buſied, and none ſo buſie as they, appearandly. Here, ye ſee are two contrares, doing nothing and yet, exerciſed, they were not buſie in well doing, and in a lawfull calling, but they were exerciſed and buſie in curioſitie, and ſo, euill exerciſed. The leſſon is. There is a common Prouerb, An idle man muſt ay be doing ſome-thing, and he that is not profitable and wel exerciſed, of neceſſitie muſt be vnprofitably exerciſed: for▪ the Spirit of a man cannot reſt: for, we ſee by daily experience idle men and wemen (and Paul marked that in ſome young widowes, 1. Tim. 5. 13.) of all people they wearie and faſh themſelues moſt; ye ſee them here and there talking and pratling, and where euer they come they are in ſuch a buſines as is wonderfull, they gather al the newes and tydings of the countrey greedily, and then running here and there they ſcatter them. In one word, they will be in as great a buſineſſe, as if the care of a kingdome were laid on them. Let eueryevery one apply this to himſelfe. Amongſt all the faults of Edinburgh this is not one of the leaſt that would be amended. The maners and behauiour of many people which I ſee in this Citty forces me to ſpeak of it.
In the next verſe, vvhen he hes laid dovvne the ground, he turnes him to them, and charges and warnes them very weightilie, That they worke. Marke the weight of the charge. He charges and exhorts, ſo, that, ye ſee, he mingles lenity with ſharpneſſe. There is a ſharpneſſe, in charging; and lenitie, in exhorting. In whoſe Name charges he them? Not in his owne name, but, in the Name and authoritie of Ieſus, the higheſt authoritie, that euer was, which learnes vsus this, how hard a thing it is, to make an idle man to put his hand to worke, they muſt be ſtraited with the higheſt authoritie that is. Euen, of the great God of Heauen: yea, when they are charged in his Name ſcarcely will they put their hand to worke: Once a begger and vnthriftie, neuer a thriftie man againe. It is a very hard thing to bring thee from thy vaiging. Take heed to this ye that hes yong ones, that they be not brought vp idlie: for, if thou ſo doe, it will be hard to bring them to worke againe. It is Gods juſt judgement, that, ye ſee many of them begging, becauſe ye put them not to labour in their youth. Now, this for the forme. What charges he them to doe? Worke, ſayes he, and ſo doe I, in the Name and authoritie of the great God, I ſay, to you vagabounds, worke, ye that make a ſhift, by pratling and talking, I ſay, to you, worke, let the tongue be quyet, and the hand be doing. And how ſhould they worke? quyetly. An idle bodie and a bodie well exerciſed workes both, but, differently; the idle bodie workes with a noyſe, ſo, that, he troubles himſelfe and others alſo, all the world is troubled by his working: but, a man in a lawfull calling, how workes he? quyetly, without troubling either of himſelfe, or, others, and he is the man, that, hes reſt, both in himſelfe and vvith his neighbours about him. Paul 1. Theſſa. 4. 11. ſayes, S…ryue to be quyet, then, he ſubjoynes the way, to doe your ovvne affaires; for, if ye be buſie bodies, vnquyet will your lyfe be. This, for the firſt.
The next, that followes this charge is, Eare your ovvne bread. Who is he, that does this? The man, or, woman, that labours in his calling with a quyetneſſe, this perſon liues on his owne winning. As for a buſie bodie, looke his vauntage, when he hes wearied himſelfe in vanitie, he gets not ſo much vauntage, as a morſell of breade, no, not an inche of breade, he may well eate, and drinke, and ſleepe, yet, all is accurſed, and his eating is by violence and reafe; he hes not an allowance in the Lords count-booke, and in that day he ſhall be challenged for reafe and violent opreſſion. Prouerb 5. 15. Drinke, ſayes he, of the vvater …f thy ovvne ciſterne, and of the riuers out of the midſt of thy ovvne fountaine. Brethren, there is the firſt law of equitie. If a man would liue juſtlie towards his neighbor, let him be as little burdenſome to him, as he may and let him eate and drinke of his owne labour.
Now, I go forward to the next verſe. Hauing in the verſe going before, ſpoken to idle bodies, here, he turnes him to them, that liued ordinatly in their owne calling, and requyres an higher duetie of them. Ye, brethren that labours quyetly, vvearie not in vvell doing. I requyre more of you, that ye eate, not onelyonly your owne bread, but alſo that ye giuegive peeces about you: yea, as ſome expones, giuegive ſome-thing to the bodies before they periſhe. ſupport their neceſſitie, and in the meane-tyme, exhorte, and ſtirre them vp to worke. In that place of the Prouerbes, when he hes ſaid, Drinke of thy ovvne ciſterne, he ſubjoynes, let thy fountaines runne out to others, that is, help others, let thy liberality be extended to others. I ſhew, the firſt Law of equitie was, that men ſhould be as little burdenſome to anie as they might. The next is, when he eates his owne breade, and ſees the want of others, to giuegive peeces of his owne about him, and to helpe the neceſſitie of others I thinke that man happy that can doe theſe two thinges, that is an happie man that deuoures not all himſelfe, but vouchafes a part of his winning vponupon others. The laſt day I ſhew to you Epheſ. 4. 28. He that stole, let him ſteale n… more, but let him vvorke vvith his ovvne hand, that he may hauehave to imparte vntounto others, not to liue himſelfe onelyonly, thereon; that is not eneugh, there is more requyred: for, he is the true Chriſtian man who labours to feede both himſelfe and others alſo that are in neceſſitie. Now, brethren, to inſiſt heere, vvearie not, ſayes he, be not ſluggiſhe, relent not, grow not colde in wel-doing. The Apoſtle would meane, that howbeit matter and occaſion be offered to vsus that would doe well through the ingratitude and vnworthineſſe of men not to doe a good turne to them, not to giuegive them ſo much as a morſell of meate, yet, we ſhould ſtriue againſt the ſluggiſhneſſe, coldneſſe, ingratitude and indignitie of men, and ay be doing good. It is hard to do well, the dayes are euil; yea, they were neuer worſe, and he who would do wel muſt buy it with the preciouſeſt and beſt thing that he hes in this world; there are ſo many thinges to hinder and coole him to doe well. The ingratitude and vnworthineſſe of men to whom he hes done well, will meete him, ſo that, if he will looke to theſe he needes not to preaſe to doe well any farther. But this ſhould be the rule of our doinges, Let vsus not looke ſo much to the deſerning of men at our hands, to their vnworthineſſe, as to the wil of God, remember what it becommes thee to doe, being the ſonne of ſuch a father, who willes thee to wearie and paine thy ſelfe in beneficency and well doing towarde ingrate men, awaiting on his will: for the Lord ſhal reward thee ſufficiently in the end, albeit for all thy well doing thou get not ſomuch as a good word. Reſt then on God, and in thy well doing lift thy eyes to him, and await for that rich rewarde when that glory ſhall be reueiled in that great day.
I go to the next verſe. The next precept concernes ſtubborne men, obſtinate and diſobedient men that will not obey the word of God. The thing commanded concerning them, is Note thē, abſtain from their company, excommunicate them, put them from the ſociety of the godlie, exclude them out of the Church of God. Firſt in this verſe we hauehave their diſobedience; next the puniſhment that ſhould be enjoined to them. I wil not ſpeak largely of excommunication, but onelyonly ſo much as ſerues for the meaning of the text. As to their diſobedience, we hauehave firſt againſt what thing it is. What is it they diſobey? They that obeyes not our ſaying. This diſobedience is againſt the doctrin of the Apoſtle Paul, & ſo, conſequently, againſt God himſelf and his word; the word of the Apoſtles is the word of God. Let not men extenuate their diſobedience, becauſe (as they ſay) it is againſt a man, a miniſter: I ſay to thee, if that man be ſent of God with his word in his mouth that diſobedience done againſt him is done againſt God, and he who is a rebel to the word is a rebell to God. Now where is this ſaying contained? He ſayes, in this letter. This ſaying is co…ained-in this ſame Epiſtle, written to you Theſſalonians, by me Paul, Syluanus and Timotheus. It is alike to be diſobedient to the writ as to the word of the Apoſtle, as great diſobedience it is that is againſt the writ of the Apoſtle, as if ye diſobeyed the ſame Apoſtle, ſupponing he were aliue: and diſobedience againſt the writ and ſpeaking of the Apoſtle, is diſobedience againſt Gods owne voice. Therefore, count of the Scripture highly. They hauehave, ſayes Abraham to the rich-glutton in torment, Luke 16. 29. 30. 31. Moſes and the Prophets, and if they vvill not heare Moſes, thogh one ſhold be raiſed againe from dead, they vvould not beleue him. Some wil ſay, If the Lord would ſpeake to me by Angels out of Heauen as he did oft-tymes of olde, then I would beleeue. But that is but foly, if thou beleeue not this ſame word left in writ by the Prophets and Apoſtles, if all the Angels would come out of Heauen and ſpeake to thee, thou would not beleeue them. Now marke the nature of this diſobedience. It is not a ſingle diſobedience againſt any precept or pointe of doctrine: No, but it is a diſobedience with an obſtinatneſſe and rebellion: as a man is admoniſhed to do his duety once, or ofter, yet he will not do it, but rebelles and refuſes obſtinatly. Therefore take vp the leſſon. We ſee, Excomcation proceeds of contumacy, of obſtinatneſſe after admonition, not of a ſimple ſinne, when men are admoniſhed to doe their duety and then vvill not doe it, but obſtinatlie vvill rebell, if he vvill not heare the Church, then follovves the ſentence of Excommunication. Matt. 18. 17. Let him be to thee as an heathen man, and as a publican.
Now I come to the puniſhment of this diſobedience. It is Excommunication.2. Parts of excōmucation. It conſiſts of tvvo parts. The firſt in this vvord, note him. The ſecond is the vvord follovving, hauehave no companie vvith him. Note him, that is, marke him vvith the note of ignominie and ſhame, GiueGive him ouer into the hands of Satan. 1. Cor. 5. 5. Put him out of the Church,1. Noting of the diſobedient. and then he falles in the handes of Satan; and that is the note of ſhame to be in his handes. Brethren, a man ſhould not be ſtamped and marked lightly thus way, for it is a ſore marke. But, againe, when a man cannot be win but by a ſhamefull marke, then this marke ſhould not be ſpared: for, that is prepoſterous pittie; if neceſſitie driues the Church to note him, then ſhame him to his ovvne face: for, better it is, to ſuffer ſhame here in this world for a tyme, then to ſuffer ſhame and paine without hope euerlaſtingly. Shame him, that he may turne and repent and that in that great day he may be ſaued. Now wel is the man that is ſhamed to his owne grace that he may repent him of his ſin and ſo liue for euer.2 Forbearing of his company. The ſecond part of puniſhmēt is hauehave no comapny vvith him, when once he is ſtamped with that ignominious mark, leaue him, hauehave not ado with him, 1. Cor. 5. 9. for, bearing of company with him taks away the force & fear of the mark which ſhould be to his repentance: for, if men forbeare his company, he wold be aſhamed, when company is keeped, he hes no ſhame, and al power of Excommunication is taken away, ſo, his repentance is ſtayed, and ſo, he is hardned in his ſin. But, getteſt thou any good of his company that ſcarres not at the marke? None I aſſure thee: for, thou inuolueſt thy ſelfe in his judgement: for, ipſo facto thou excommunicatſt thy ſ…lf▪ But, brethren, ye muſt not take this ſo generally, as thogh he ſhold hauehave no company at al; no, let him hauehave company, but ſuch as he cannot want; the excommunicate perſon muſt hauehave ſome company, otherwiſe he cannot be in the world, if it were but this company that can exhort him and admoniſh him; neceſſitie craues that he hauehave this company, that he byde not ſtill in the bonds of Satan; onelyonly heere is to be vnderſtoode, company that is not needfull, company to paſſe his time with, that is ſlanderous and wil foſte▪ him in his foly. There are the two partes of this excommunication, firſt marking him with a note of ignominy; then ſecond, forbearing company with him, as this text markes them.
Now the end of it is, that he may be aſhamed. The word in the owne language ſignifies,The end of excommunication. the turning of a man within himſelfe. There are many that hes their eies vponupon others outwith themſelues to mark their ſins, but what man looks within himſelf to ſee what is ther, to ripe vp their vileneſſe and filthineſſe, their rebellion and diſobedience, and hatred of God in their harts? wilt thou that art ſo quick in other mens doinges, forgette vvhat thou art thy ſelfe? goe downe to thy owne hart and affections, for thou wilt not beare the burdeene of other mens ſinnes, but of thy own ſinnes, that ſeeing thy own filthineſſe and vyldneſſe thou may thinke ſhame of thy ſelfe. The turning of a man, is to looke downe to his owne hart. If men ſaw themſelues (ô, fy on the ſight: for all the vylde and filthie thinges in this world that euer man ſaw or felt, the hart of man is the vyldeſt, if thou ſaw it as it is) I ſay, if thou ſaw thy ſelf, that ſight of thy ſelf would make thee forget all the world, and remember thy ſelfe: then, ſeeing thy ſelfe thou would be aſhamed of thy ſelf. O thou who now art ſo luſty in thy own conceit, if thou ſaw thy ſelfe thou would hang downe thy head for ſhame! and then, ſhame brings forth ſome frute, albeit it be bitter, it bringes out repentance, and repentance brings with it ſaluation. 2. Cor. 7. 11. So then, the end of excommunication is repentance, that a man may get lyfe and ſaluation. 1. Cor. 5 5. Deliuer him to Satan, that the Spirite may be ſaued in the day of the Lord Ieſus. Now how is this repentance gotten? by what meanes? by thinking ſhame of himſelfe, ſhame is the meane. No, if an excommunicate man thinke not ſhame of himſelfe, I cannot ſay that he repents thought he neuer ſhame of his ſin? he neuer repented from his hart, and no repentance, no ſaluation. Paul 2. Corint. 2. 11. ſpeaking of that inceſtuous man, he ſettes downe another meane, ſadneſſe or ſorrovve, that is according to God. Ioyne ſhame and ſadneſſe in an excommunicate perſon, they vvill bring out repentance, he vvill beginne to forthinke that euer he ſhould hauehave done as he hes done: vvell vvorth that ſhame and ſadneſſe that bringes out true repentance and ſaluation. Alas, vvhat matter of ſhame and ſadneſſe for a ſhort tyme here that vve may rejoyce thereafter in the Heauens with our head Ieſus Chriſt for euer. I read 1. Cor. 5. 5. 6. of tvvo ends and vſes of Excommunication. The one is, the ſaluation of the perſon excommunicate: for he is cutted off not to be loſt, but to be ſaued. The other is, the vvelfaire of the bodie, that is, the Church, that that peece of leauen ſovvre not the vvhole lumpe. Indeed it is true in Excommunication regarde ſhould be had to the vvell and ſaluation of the perſon that is excommunicate, but the cheefe regarde ſhould be to the vvell of the Church and vvhole bodie, in ſuch ſort, that, if the Church cannot be ſafe, but by the cutting off of the rotten member, rather ere the bodie be infected, let the member periſh. Paul Rom. 9. 3. wiſhed to be Anathema, that is to be cutted off the bodie for euer, that it might be vvell vvith the bodie, for his brethren the Ievves, to hauehave them ſaued he vviſhed to be condemned. There ſhould be ſuch a louelove and ſuch a care of the Church of Chriſt, that it ſhould be farre aboue and ſhould ſurmount the care of any particulare man or woman. Our cheefe care ſhould be of the glorie of God in Ieſus Chriſt, and he is cheeflie glorified in the bodie, and therefore, a cheefe care ſhould be had of the bodie.
Now, to come to the laſt verſe. Yet, ſayes he, count him not as an enemie, but, admoniſhe him, as a brother. In this verſe, we hauehave a kinde of mitigation and tempering of the rigour and ſeueritie of Excommunication: for, brethren, if Excommunication had the ovvne force in any man, the ſtroke of Excommunication would be the ſoreſt ſtroke, that euer one felt. Read 2. Cor. 2. 7. Excommunication threw the inceſtuous perſon in ſuch an heauy diſpleſure, that his ſoule vvas almoſt ſvvallovved vp vvith in him: for, when once the ſoule is caſten in an heigh diſpleaſure, which is the effect of Excommunication, then, the deuill is readie to bring that man to diſpare. Therefore, he ſayes here, verſe 7. Forgiue him and comfort him: for, vve are not ignorant of the enterpriſes of Satan. It is marueilous, that ſin blinds men ſo, that many cares no more to be excommunicate, then if excommunication wer the lighteſt thing in the world. There is ſuch a deadnes and ſenſleſnes in the harts of men, that there is no diſpleaſure now for ſin, but, rather, a delite and rejoycing in it. Certainely, the leſſe ſenſe of the ſharpneſſe of that ſword of Excommunication, the greater miſerie. If there were any diſpleaſure for ſinne in thee, it were an argument that, there were helpe for thee; but if thou byde ſenſleſſe at that ordinance of God, if thou be hardned againſt the word and diſcipline both ſhall turne to thy deſtruction. But, when God is powerfull with in thee with it (for, as God is powerfull with the Word, ſo is he powerfull by the Diſcipline) then, it ſhall turne to thy well and ſaluation. Therefore, ſeeing there is ſuch a force in it, mitigation is verie meete for it. Now here the way how it is mitigate, Count him not as an enemie: The next, admoniſh him as a brother. The firſt of theſe touches the inward thought, the ſecond concernes thy outward ſpeaking to him. The firſt is, loſe not a good opinion of him, hate him not, lightly him not, as thogh he wer a conjurde enemie againſt Chriſt and his Church, but louelove him, loſe not the louelove in thy hart towards him, but, louelove him, as a brother. Now, louing him in thy hart, ſpeak to him alſo, think him not vnworthie of any ſpeaking, but, flatter him not in his folie and humor, for, that will hurt him: for, if thou louelove him, thou wilt not, nor thou ought not to flatter him: But, I tell thee what thou ſhalt doe, admoniſhe him both ſharply and louingly, true admonition commes from the louelove of the hart, and whom we louelove, we admoniſh: but, yet admonition muſt be ſo louing, that it muſt be ſharpe alſo, and ſo it is effectuall in the hart of the ſinner. Now louing him firſt, and admoniſhing him next, is the way to win him, and to bring him home againe, who hes gone aſtray. And if he be curable, certainely admonition will doe the turne; if admonition will not doe the turne, nor, will not mooue him, alas, brethren, it is ouer ſure an argument, that, that man is vncurable, and that the Lord hes not ordeinde him for ſaluation: If the Goſpell be hid, it is hid to them, that periſhes, ſayes the Apoſtle 2. Cor. 4. 3. If our Goſpell will not worke, it is ouer ſure an argument of perdition, vvherevnto, long before they vvere ordeined, as Iude ſayes, 4. verſ. Therefore, let a man ſuſpect himſelfe when he is admoniſhed and obeyes not; and let him ſay, ſhall I be for damnation? The Lord ſaue me▪ and mollifie my ſtony hart, that I may giuegive obedience to the word well: giuegive obedience to wholeſome admonition, that by man is giuen thee out of the word of God, as thou would hauehave a ſure warrand, thou art of the number of thoſe, that are appointed to ſaluation.
Marke againe.Nature and vſe of Excōmunication. He will not hauehave him called an enemie, but a brother. This lets vsus ſee the nature and vſe of Excommunication: of a brother it makes not an enemie; he is now a brother ere he be Excommunicate, and being Excommunicate he remaines a brother. That which was a member of Ieſus Chriſt before Excommunication makes it not altogether to periſhe, neither cuts it ſo the rotten member from the bodie, that it ſhall hauehave no more adoe with the bodie, of a ſheepe it makes not a goate, that is not the vſe of it; of a chriſtian it makes not an vnchriſtian, he keeps his name. It ſhoots him not out of the Couenant of grace, God forbid, but he ſtandes in the bonde, being Excommunicate. What does it then? I ſhall tell you. A man that hes fallen from Chriſt, by ſinne (which ſeueres thee from Chriſt) it bindes him againe, it bringes him in repentance, and calles him home againe being wandring from God, it holdes him within the Couenant: A man going to be an enemie to Chriſt and his Church, it ſtraits him to byde ſtill a brother. So it does him no euill, it is not ordeined for his perdition, but, for his well and ſaluation. This whole miniſtrie of Ieſus Chriſt and all the parts of it. Preaching and Diſcipline, promiſes and conſolation, and threatning of judgement, & al the parts of Diſcipline, yea this Excommunication it ſelfe, are al ordeined to ſaue ſoules, that is the proper vſe of the miniſtrie, to ſaue all and neuer to loſe one man. Therefore, in the 2. Cor. 10. 8. Paul ſayes, that, he got povver to edification and not to deſtruction. Neuer Miniſter got power to deſtroy one bodie, but, to edifie; and if any periſhe, if the Word, or, Diſcipline be the ſauor of death to death, as, to many, it is, let him not blame the word, but, let him blame himſelf: For, men by their obſtinacy and malice turnes the word maliciouſly in an vnproper vſe, to their deſtruction, and of the Spirit of life they make it the letter of death. Therefore the Lord keepe vsus from al ſlubbornnes and all repying againſt this Word and Diſcipline: for I aſſure thee, repine thou againſt the Goſpel and Diſcipline, which ſhould be the power of life to thee, it ſhall kill thee, thou ſhalt not need another to kill thee euerlaſtingly? And therefore the Lord grant euerie ſoule ſubmiſſion vnderunder the word of God, which is the meane that he hes ordeind to ſaluation in Ieſus Chriſt. To whom with the Father and holy Spirit be al praiſe for euer.
AMEN.