Lectures Upon Colossians, Lecture 41
THE XLI. LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 4. verſ. 15, 16, 17, 18.
15 Salute the brethren which are at Laodicea, and Nymphas, and the Church which is in his houſe.
16 And when this Epiſtle ſhall be read among you, cauſe that it be read alſo in the Church of the Laodiceans: as that ye likewiſe reade the Epiſtle which was written from Laodicea.
17 And ſay to Archippus, Looke to this, that thou fulfill the miniſterie which thou haſt receiued from the Lord.
18 The ſalutation by the hand of me Paul. Remember my bands. Grace be with you. Amen.
THe firſt of theſe foure verſes belongeth to the laſt treatie, touching ſalutations. And therefore we will deale with it by it ſelfe, before we come to the other. Hauing ſhewed before what worthie perſons ſaluted them: Now he intreateth the Church to ſalute and greete from him and them, ſome others. Thoſe that are to be greeted are of two ſorts. Firſt, the brethren which are at Laodicea, and the rather he intreateth this, becauſe hee would hauehave this Epiſtle read amongſt them. Secondly, a certaine man named Nymphas, together The members of the church ſpecially to be regarded in our ſalutations.with the Church that was in his houſe. From whence wee may perceiue, that amongſt them of Laodicea, he would only hauehave thē to be greeted that were brethren. By which name he meaneth them that were ſonnes of one father, to wit God, and adopted into that grace, being ingraffed into Chriſt through faith. The reaſon whereof is plaine, becauſe with them alone and with no other we are conioyned, and as it were made one in Chriſt. And as for ſalutations and greetings, they are certaine meanes that God hath appointed, to preſerue and maintaine that vnitie and coniunction, that the members of Chriſt hauehave among themſelues. Which howſoeuer as in reſpect of the bodie they are diſtinguiſhed and ſeparated one from another in this preſent life, yet feele they here the communion of Saints, and hauehave hope in their hearts of inſeparable coniunction with their head Chriſt, and with that whole holy bodie of the Saints in the life to come.
Another thing that we may learne hence is in the perſon of Nymphas: who being the father of a familie, or maſter of a houſehold, teacheth vsus what is the dutie of ſuch as be in that calling, namely ſo to gouerne their families and houſeholds, Parents and houſeholders dutie.and ſo to inſtruct them in the knowledge of Chriſt and ſaluation, that they may be well inured with integritie of life and ſanctimonie, and ſo hauehave them, particular congregations as it were, famous and worthie commendation amongſt all the godly, for faith and holines. But what man is he, I will not ſay, that ſtriueth to this, but that thinketh of it, at the leaſt carefully? From whence it floweth, that not onelyonly people proceede to prophanenes, but the Churches are not increaſed: which cannot be, till ſpeciall families, which make particular congregations, be well and throughly reformed. But wee will leaue this and proceed to that which followeth.
The two next verſes containe in them the fift part of this fourth chapter. And they doe containe in them certaine ſpeciall points which he giueth in charge to the Coloſſians, concerning partly their owne benefit, and partly the good of the Laodiceans. The firſt thing he chargeth them withall, is, that after this Epiſtle had been read among the Coloſſians themſelues, they would cauſe it to be read alſo in the Church of Laodicea, From whence it ſhould ſeeme we may well inferre, that this Epiſtle was chiefly ſent to the Gouernours and Elders of the Church, and therfore the Apoſtle would firſt hauehave it read publikely in the Church of Coloſſe, that it might be knowne and vnderſtood of all the Saints there. Next, that he would hauehave the whole Church of Laodicea acquainted therewithall. The reaſon why he would hauehave this Epiſtle communicated with the whole Church, both of Coloſſe and Laodicea, was the great profit which it containeth in it, by meanes wherof it might profit all the faithfull euen vntounto eternall life. From whence wee may gather, that it is not enough that Paſtors, Teachers, Elders and others, know the holie Scriptures, wherof this worthie Epiſtle of Pauls is an excellent part, but that they muſt of neceſſitie acquaint common Chriſtians and all faithfull people therewith. And therefore are the Church-Rulers bound to reade them both publikely and priuately, and muſt propound and interpret them in the aſſemblies of the congregation, yea muſt turne them into vulgar tongues, that ſo the common people may reade them and vnderſtand them: and in a word, they muſt carefully prouide, that that booke may not be to the common people as if it were a book cloſed and ſhut vp, into which no man muſt looke but they alone. But how farre are the Doctors of the Popiſh Church from this holie minde? They forbid lay men, as they call thē, from reading the holie Scriptures, yea they ſtrictly enioyne that tranſlations of the vulgar tongues, ſhould not bee vſed. Wherein, what greater furtherance can they giuegive to the kingdome of Satan? who knowing how needfull the Scriptures are to ſaluation, doth wholy by himſelfe and his ſupporters ſtriue vntounto this, and laboureth nothing more, then to hinder the ſcriptures from comming into mens hands, or once appearing in their ſight.
Another thing worthie obſeruation is this, that though Pauls Epiſtles, as almoſt all the reſt of the bookes of the holie Scripture were written to ſome certaine Church, or to ſome certaine perſon, that yet notwithſtanding they doe indifferently appertaine to all Chriſtians, becauſe they containe in them a perpetuall doctrine, and ſuch as is common for all Chriſtians, and were no leſſe committed to writing for our inſtruction and comfort, then for theirs to whom they were namely written. For looke what the Apoſtle ſaid, touching the bookes and writings of the Prophets, Rom. 15. 4. Whatſoeuer things were written before hand, were written for our learning, that through patience and comfort of the Scriptures we might hauehave hope, that ſame may wee affirme of all the holie Canonicall bookes of the Bible: and the rather becauſe the holie Ghoſt ſaith: EueryEvery Scripture giuen by diuine inſpiration, is profitable to teach, to rebuke, to correct, and to inſtruct, in righteouſnes &c. 2. Timoth. 3. 16. And why ſhould we doubt of it? ſith they come all from one God, were penned and indited by one ſpirit, and tend all to one end, the glorie of God, either in pledging vp ſaluation to them that are appointed to euerlaſting life, or damnation to them that are put apart againſt the day of wrath?
But it followeth in the text. And that ye likewiſe reade, &c. This is the ſecond ſpeciall point, wherein he commandeth the Coloſſians to reade that epiſtle, which was written frō Laodicea. What this epiſtle was, it is very hard to determine, we may with ſome probabilitie, and without any impietie ſay, that though it were not ſuch a one as Paul himſelfe wrote, yet that it is likely, yea more then that, certaine, that he approoued of it, or elſe he would neuer hauehave had it read: from whomſoeuer it came, or was written to himſelfe, whether it were from the whole Church of Laodicea, or from the paſtor of the ſaid Church, yet he tooke the reading of it to be neceſſarie for the Coloſſians, becauſe the ſtate of the neighbour Churches was not vnlike theirs. From whence alſo wee may obſerue, that though the holy Scripture be abundantly ſufficient, for the eſtabliſhing of the points of Chriſtian religion, and for framing and faſhioning vsus to holie life, and that nothing be wanting therein, that is neceſſarie to ſound doctrine, and to true ſanctitie, that yet it is profitable, and that euen to edification, to reade good mens holy writings, though they be of farre different authoritie from the word of God. For if we may be edified and builded vp, by gracious and good ſpeeches, which do proceede from the faithfull members of Chriſt, and alſo may be aduanced in goodnes by their holie life; both which caſes are plaine in the holie Scriptures, and euen in the Apoſtles owne epiſtles: why ſhould not alſo their holie writings, agreeing with the word of God, tend alſo in ſome ſort to our godly edification? And therfore as men are and ought to be ſharply reproued, for that they neglect to reade the holy Scriptures or word of God: ſo are they alſo much too blame, for neglecting to reade good and holie books. Wherein I marueile what men can alleage for themſelues, that can allow themſelues ſo much time and leiſure, to purſue profits and pleaſures, yea to follow ſinne, and hauehave no ſpare houre to be occupied in reading of Gods holy word, and other good workes? Surely all that they can ſay for themſelues is but figge leaues, and neither will giuegive peace to our owne hearts, nor ſtand vsus in ſtead before God and good men.
He addeth in the 17. verſe: And ſay vntounto Archippus, &c. This is the third ſpeciall point that he chargeth the Church withal, and it concerneth the admoniſhing of Archippus, or putting of him in minde touching his dutie. It ſhould ſeeme that hee Archippus what he was.was a miniſter or a preacher of the Goſpell in the Church of Coloſſe, and was a collegue, as we may ſay, with Epaphras, who was then at Rome with Paul. Whereupon alſo in Pauls epiſtle to Philemon verſ. 2. he is called Pauls fellow ſouldier, that is to ſay, his fellow labourer and helper in preaching of the Goſpell of Chriſt. But whatſoeuer he was, it is very probable that he was ſomewhat ſlacke and negligent in doing his dutie: and therefore he willeth, yea he commaundeth the Church, to admoniſh and put him in minde thereof. From whence wee may obſerue, that it is a part of the Churches dutie, when it ſeeth any of the miniſters or officers thereof, either not ſufficiently The Churches dutie towards the negligent.diligent, or any whit ſlacke in accompliſhing of their calling and charge, to admoniſh them and call vponupon them, for greater care and more conſcience in the faithfull performance thereof. And good reaſon: for if priuate men as members, may, yea ought to admoniſh one another, and prouoke to good workes whilest it is called to day; then the bodie of the Saints may as well doe it to the priuate members, yea and publike miniſters and officers thereof, if you will, vnleſſe you will ſay, either that they cannot faile in doing their dutie, or auerre, that mens places exempt and free them from other mens charitable ouer ſight, and carefull admonitions. Yet in this there muſt be great reſpect had: namely, that it be done with ſuch reuerence and modeſtie, as becommeth the flock towards their paſtor, whom Cautions to be obſerued in the Churches admoniſhing of ministers.they ought to honour and eſteeme, as ſent from God vntounto them for their good. For if that rule of the Apoſtle 1. Tim. 5. 1. Rebuke not an Elder, but exhort him as a father, hold and be true ſtill, towards them that be of great yeers, then muſt it in proportion be true in the Miniſters and Elders of the Church, in whom their place and calling, this way foorth, is as much to be reſpected, as yeeres in others. And the Paſtor himſelfe, ſhould not in regard of his great place, and excellent graces aboue others, contemne or lightly eſteem theſe admonitions, as the manner of ſome is, but ſhould ſet them to heart, and be prouoked by them, the more faithfully to execute the charge and function that God and the Church hauehave impoſed vponupon him: which what it is, the Apoſtle ſheweth by the words following, when he ſaith, Looke to this that thou fulfill the ministerie which thou haſt receiued from the Lord. This is a very graue, and yet withall a very modeſt forme, that the Apoſtle would hauehave the Church to vſe in admoniſhing their paſtor. And it ſeemeth to ſtand vponupon two ſpeciall points, or to containe two things, which hee would hauehave the Church to admoniſh their paſtor of. The firſt, that hee ſhould well conſider and regard the miniſterie which God had committed vntounto him, both Two things principally required in a faithfull pastor or minister.what manner office it is, and of what great weight, and alſo how graue, laborious and excellent the vocation is, looking into it generally, and carefully conſidering all the parts of it, and omitting nothing, that is of neceſſitie required, to the faithfull & full performance of his paſtoral dutie. The ſecond, that after he doth once exactly know his office and charge, he faithfully fulfill the ſame, that is, diligently accompliſh, and faithfully execute all the parts of that his office: ſo that nothing may be found defectiue or wanting in him, which appertaineth to the full diſcharge of his dutie and office. And theſe two things muſt of neceſſitie be ioyned together, not onelyonly in doing miniſteriall duties, but in eueryevery other calling whatſoeuer, I meane the knowledge of an office, and the execution thereof: for this is not ſufficient that a man know what his dutie is, vnleſſe he alſo execute and performe the ſame; A very ſtrong reaſon.becauſe as the Apoſtle ſaith, to him that knoweth how to doe well and doth it not, to him it is ſinne. And againe wee know, that no man can execute his office, and diſcharge it in faith and a good conſcience, vnleſſe he firſt vnderſtand what he is bound by the vertue and power of his calling to accompliſh: becauſe that experience teacheth vsus, that as of an vnknowne thing there is no deſire; ſo there cannot be any accompliſhment, no man being able to doe that which he knoweth not or vnderſtandeth not.
Now though out of theſe words we may learne many good leſſons, yet for the time, and becauſe wee are to haſten to an end, wee will obſerue onelyonly two. The firſt, that for the better ſtirring vp of Archippus, to fulfill his miniſterie, he taketh an argument drawne from God the author of the miniſterie, ſaying, which thou haſt receiued from the Lord. From whence wee may learne: that the conſcience of our callings, ſpecially then when we are ſure they are from God, ſhould be no ſmal ſpurre Conſcience, that the ministerie is from God, ſhall make men to walke faithfully in it.to prouoke vsus to faithfull execution of them, in the place wherein God hath put vsus, whether it be Magiſtracie, Miniſterie, or any other, ſpecially the miniſterie of the Church: So Paul when he exhorted the Elders of the Church of Epheſus, to looke to themſelues, and to the whole flocke, and ſo to feed the Church of God, draweth and taketh his argument from the holie Ghoſt, who had called them to the ouerſight of the Church of Epheſus: In which (ſaith he) the holy Ghoſt hath made you ouerſeers: thereby declaring, that nothing can more effectually moue and ſtirre vp men to the doing of their duties, then to conſider that wee hauehave receiued our miniſterie from God, before whom wee as other men, muſt render an account of all things that we hauehave done in the fleſh: before whom alſo the miniſter muſt ſtand, as an approued workman that neede not be aſhamed, 2. Tim. 2. 15. Which whileſt good men hauehave ſeriouſly thought of, and carefully practiſed as became them, they hauehave had the peace of a good conſcience in themſelues, and great approbation before God and men. Whereas others, either not knowing this, or not walking in the obedience of it, hauehave runne riot to much exceſſe, and drawne many after them and with them into perdition. And I would to God, that we here in our land had not taſted of the ſmacke of this: yea I wiſh with all my heart, that wee could learne by that which is paſt, to be wiſer for that which is to come, or at the latter end, as we ſay: then ſhould we ſee God more honoured, the miniſterie more faithfully diſcharged, the people better inſtructed, and all good fruites abound. Whereas now through ignorance and careleſnes of this, ſinne and ſuperſtition ouerfloweth all, and nothing but a floud of iudgement readie to ouerwhelme. But we will leaue this point, and proceed on to the other.
The ſecond point is this: that if a man will well and faithfully execute his office in the miniſterie, it is not enough that he trauaile in one part of it alone, as for example, that he teach The miniſterie is not performed, when ſome one point or dutie of it is accompliſhed.onelyonly, exhort onelyonly, or ſo foorth, but he muſt of neceſſitie diligently execute all and eueryevery part thereof, that ſo hee may be found faithfull in all the houſe of God as Moſes was, Hebr. 3. 2. and in all the parts of his calling too, keeping backe from them none of Gods counſels, that ſo he may be free from the bloud of all, as the Apoſtle was, Acts 20: for that indeede is to fulfill the miniſterie. And great reaſon indeede of this, and that as well, becauſe the whole and eueryevery part of the miniſteriall function is from God, and wee know that no imperfect or defectiue thing will either pleaſe him or be good to our ſelues, ſith he commaundeth vsus to doe all that he enioyneth vsus, and not to goe aſide from it, neither to the right hand, nor to the left, Deuter. 12. as alſo becauſe it is ſo preſcribed in the word of truth. For the Apoſtle writing vntounto Timothie, in his ſecond Epiſtle and in the end of the third chapter, and reckoning vp the principall vſes of the Scripture, and namely, that it is profitable to instruct, to reprooue, to correct, and to teach euen vntounto righteouſnes (which are as it were ſo many parts and peeces of the Eccleſiaſticall miniſterie, and in which indeede conſiſteth that ſame right diuiding of the word, whereof he ſpeaketh in the ſame Epiſtle, chap. 2. 15.) preſently in the beginning of the fourth chapter, with a graue obteſtation vrgeth Timothie, that in all theſe things hee would be earneſt and vigilant, ſaying, I beſeech thee therefore, before the Lord Ieſus Chriſt, who ſhall iudge the quicke and the dead, in that his glorious appearance and in his kingdome: preach the word, be earneſt in ſeaſon and out of ſeaſon, improue, rebuke, exhort with all long ſuffering and doctrine. And afterwards verſ. 15. But watch thou in all things. But what ſhall we thinke of theſe careleſſe men, that will not labour in any part, much leſſe in eueryevery part, carefully to diſcharge their dutie? or thoſe that thinke labouring now and then, in ſome peece of their calling, the ſame to bee more then a ſufficient diſcharge of it before God? or of otherſome, who as though their generall and particular vocation in the Miniſterie and parts thereof were not troubleſome and burthenſome enough, doe take and lay burthens vponupon them in Magiſtracie, in policie, and I cannot tell what. But wee leaue them to God, to whom they muſt one day anſwere for al theſe corruptions, and will goe forward in that which followeth: which is the laſt verſe, both of this chapter, and of the whole Epiſtle.
The ſalutation by the hand of me Paul. After he had put down other mens ſalutations to the Church, he doth in the laſt place mention his owne: adding thereto, that as he deſireth them to be mindfull of his bands, ſo he cannot but wiſh them all grace and goodnes from God. Concerning this and ſuch like ſalutations, the Apoſtle vſeth them for two ſpeciall reſpects: firſt to teſtifie vntounto them, his great care, louelove and good will that he caried to them, being alwaies mindfull of them for good: then to expreſſe the prayers and the wiſhes he made for them, by which hee deſired grace and all good things to bee vouchſafed vntounto them, for whom he prayed. And concerning the ſalutation, hee proteſteth that hee wrote it with his owne Pauls care to preuent counterfeit writings.hand, and that to this end and purpoſe, that it might be as a ſigne and ſeale, with which he ſhut vp after his vſuall manner all his Epiſtles, as he profeſſeth 2. Theſſal. 3. 17. for it ſeemeth, that Paul in writing of all his Epiſtles, at the leaſt in moſt of them, did vſe the helpe of a Scribe or Secretarie, till ſuch time as he came towards the end, or ſhutting of them vp, or as wee may ſay, the greetings in the end, but that hee wrote with his owne hand, and that to this end, that all might know by that his handwriting, that it was Pauls owne Epiſtle, and not one that was adulterous, or foyſted in in ſteed thereof. For there were euen in the Apoſtles time ſome, as appeareth 2. Theſſ. 2. 2 who diſſembling Pauls name ſpread many errors abroad, and all for the corrupting of that ſound and holeſome doctrine which he had deliuered. And ſhould wee marueile at this, ſeeing wee know that this is an old ſleight of Satan, to obtrude vntounto the Church forged and baſtardly writings in ſteede of true, and all that he might corrupt the Church? But as Satans malice was great herein, ſo did Gods care and louelove to his Church appeare, in prouiding ſo for his Church, that he hath by certaine infallible notes diſtinguiſhed the writings of the Prophets and Apoſtles, from all other writings of men whatſoeuer. And though it be certaine, that Pauls naturall and true Epiſtles, be to be diſcerned from all baſtardly and counterfeite ones, by ſetting thereto his owne hand, yet the authenticall Scriptures of God, hauehave certaine other notes and marks more ſure in my minde, and the ſame alſo perpetuall. As for example, the diuine maieſtie that ſhineth therein, though otherwiſe the ſpeech vſed in it be very ſimple and plaine. Againe, the heauenly puritie and ſanctimonie, that eueryevery where is manifeſted in it: the ſpiritual grace that appeareth therein, as well in the words as in the matters thereof: the certaintie of the things being before foretold, and accompliſhed in their times: the inward reuerence that is in mans heart towards them, aboue all writings whatſoeuer, with ſundrie ſuch like, of Should be ſtrong in vsus, to deteſt popiſh perſwaſiōs and Atheiſticall opinions.which we may not ſpeake at this preſent. OnelyOnly this wee are to know, that if we feele this in truth and peace, it will effectually arme vsus, againſt Papiſts, Atheiſts, and other corrupters: ſome not onelyonly deprauing the credit of the word, and bringing in many baſtardly writings beſides, to the end they might equall with, or aduaunce their traditions before Gods word, which is the ſinne of the Romiſh Catholikes: and otherſome diſgracing and diſcrediting the ſame, that they might perſwade men there is no heauen or hell, God, diuell, word, &c. and prouoke them to liue as bruit beaſts: and theſe are Atheiſts: but both lie vnderunder iudgement: the firſt, for their groſſe ſuperſtition and idolatrie; and the latter for their horrible blaſphemie. But to go from this point, to ſome other following.
The Apoſtle addeth: Remember my bands. Before he come to put downe his wiſh or prayer for them, he commendeth vntounto them the memorie of his bands or impriſonment, which he ſuffered for the defence of the Goſpell. And of this one precept Three reſpected in one precept.there are many vſes; and that both as in regard of Paul himſelfe, the Coloſſians and others. For it behoueth them in reſpect of Paul to thinke vponupon them, and him in them, that ſo they might in earneſt prayer commend him and the cauſe, for which he ſuffered, into Gods hand, and that not onelyonly for his owne ſake, that he might ſtand faſt, notwithſtanding all his troubles, but that the Goſpell alſo might flouriſh more and more thereby. And as in regard of themſelues it was meete they ſhould doe it, not onelyonly that by his example of patience, they might bee the more incouraged, valiantly and comfortably to beare all perſecution for the truth of the Goſpell, but alſo for this, that they commed him earneſtly in their praiers to God, and that not only for his owne cauſe, but for the Goſpels, for which he was bound, as appeareth both in the third verſe of this preſent chapter, and alſo Epheſ. 6. 19. And if we reſpect others, we ſhal ſee there was good cauſe to moue them to doe this dutie; and namely their teſtification of their care and louelove for their brethren, and their earneſt deſire for the glorie of God, both which were much to be aduaunced, in the Apoſtles patient carying of himſelfe in his impriſonment, and in his conſtant vndergoing and ouercomming of the ſame.
There remaineth the laſt words: Grace be with you. Wherein the good thing that he wiſheth to the Coloſſians is grace. Which word firſt ſignifieth the free fauour of God towards them in Chriſt: next, all ſpirituall bleſſings eſpecially, which What things are ſpecially ſignified by the word grace.from that free fauour proceede and flow to them that he loueth: of which ſort are, forgiuenes of ſinnes, iuſtification, ſanctification, and many others in this life, and eternall glorification in that which is to come. When hee ſaluted them in the beginning of this Epiſtle, he wiſhed this grace vntounto them, from God the father, and from the Lord Ieſus Christ. And now in the latter end, yea in the laſt words thereof, he wiſheth them not any other good thing, then the very ſame grace: neither indeede needeth he to pray for any other thing for them, becauſe he that hath this grace, hath all goodnes. Whence wee may ſee alſo, that it is an vſuall and ordinarie thing with the Apoſtle, almoſt in all his Epiſtles, to begin with grace, and to end with it as wee ſay. From whence alſo wee may ſafely gather, that nothing in this life, more excellent and more to bee Nothing more excellent or more to be wiſhed for thē grace.deſired, can be giuen to any man, then this great goodnes of Grace: which as the Apoſtle ſignifieth, in ſo praying for it, as on the behalfe of the Church. So Dauid doth not obſcurely declare it, when hee prayeth, Lord lift thou vp the light of thy countenance vponupon vsus, Pſal. 4. ſhewing that that ſhould be farre better then the increaſe of Corne, Wine, Oyle, or all other worldly things whatſoeuer: whereof alſo me thinketh we may render this reaſon. For what can a man imagine, that may be either profitable or neceſſarie to this life preſent, or to that which is to come, which wee hauehave not, and enioy, when once this grace is committed vntounto vsus in Chriſt? The Apoſtle telleth vsus, 1. Timoth. 4. 8. that godlines is profitable to all things, as which hath the promiſes of this life preſent, and of that which is to come. But from whence proceedeth godlines, but from this grace? Nay I will ſay more: what good thing is there any Grace and opinion of mans merit cannot ſtand together.where, that in any caſe may ſteed vsus, that can come from any other cauſe or ground, then frō this great grace? Whereupon wee may conclude, that the conceit of mans merit hath no place, in procuring any good for vsus, from or before God. The Apoſtle himſelfe in this very Epiſtle, and namely chap. 1. commendeth the Coloſtians for their faith and charitie towards all Saints. But doth he for all that, wiſh or pray that God would vouchſafe them a recompence or reward, as due from God, in the name of debt, as wee would ſay, for thoſe fruites and workes of their charitie? None at all: neither is there any thing, though neuer ſo ſmall, that he inſinuateth that way, either there or elſewhere in his writings. Nay rather, the thing that hee wiſheth vntounto them and prayeth for as on their behalfe, is wholy and altogether grace, that ſo wee might learne ſtedfaſtly, and in eueryevery reſpect wholy to depend of Gods grace, and to aſcribe all thereto, that ſo in all the good things which are communicated to the Church, and beſtowed therevpon, God might hauehave the praiſe and glorie of his owne grace through Chriſt Ieſus. Which to performe, the Lord of his owne goodnes vouchſafe vsus the grace, for his deare Sonnes ſake Ieſus Chriſt: to whom with the Father, and the bleſſed Spirit, be aſcribed and giuen, all glorie and praiſe, with ſtrength and maieſtie, of all people and in all places, but ſpecially of and in the Church, both now and for euer. So be it.
FINIS.
End of the text · Robert Rollock, Lectures Upon Colossians (1603)