Lectures Upon Colossians, Lecture 1
THE FIRST LECTVRE.
COLOS. Chap. 1. verſ. 1, 2, 3, 4, 5, 6.
1 Paul an Apostle of Ieſus Christ, by the will of God, and Timotheus our brother,
2 To them which are at Coloſſe, Saints and faithfull brethren in Christ: Grace be with you, and peace from God our Father, and from the Lord Ieſus Christ.
3 We giuegive thankes to God euen the Father of our Lord Ieſus Christ, alwaies praying for you:
4 Since we heard of your faith in Christ Ieſus, and of your louelove toward all Saints,
5 For the hopes ſake, which is laid vp for you in heauen, whereof ye hauehave heard before by the word of truth, which is the Goſpell,
6 Which is come vntounto you, euen as it is vntounto all the world, and is fruitfull, as it is alſo among you, from the day that ye heard and truly knew the grace of God.
I HaueHave choſen (brethren) this Epiſtle which the Apoſtle Paul lying in bands at Rome, wrote to the Church that was at Coloſſe: euen for this cauſe chiefly, becauſe as you ſhall ſee in the deduction, it ſheweth all grace to be in Chriſt Ieſus our Lord, all wiſdome, knowledge, mercy, and whatſoeuer a ſinfull creature ſtandeth in need of, is to be ſought and found in Ieſus Chriſt, and nothing to be ſought without him. But to come to the purpoſe: briefly the Coloſſians were ſo called of Coloſſe, a towne in Phrygia in Aſia the leſſe, whom Epaphras (not an Apoſtle, but an Euangeliſt inferior in ranke to an Apoſtle) had conuerted to the faith of Ieſus Chriſt. After him enters in certaine deceiuers to ſubuert the ground of faith, which faithfully and truly Epaphras had laid, mingling with the Goſpell vaine Philoſophie, the rites of the Law of Moſes, voluntarie worſhipping (as it is called) not content with the ſimplicitie of the Goſpell. In the meane time the Apoſtle lyeth at Rome in bandes, he had neuer ſeene them nor been among them, becauſe they were not founded by him, but by Epaphras, who comes to him and communicateth to him the eſtate of the Church at Coloſſe, how he had founded it, and how falſe teachers had crept in. Wherefore he deſires the Apoſtle to write this Epiſtle to them, to exhort them to ſtand to the true doctrine that Epaphras had taught them: and not to beleeue the falſe teachers. And this is the occaſion of the writing of this epiſtle.
The Principall parts of it are theſe. Firſt, the ſalutation of Parts of the Epiſtle.the Apoſtle with Timothie to the Church of Coloſſe. Secondly, the preface wherein he indeuoureth to purchaſe the good will and attention of the Coloſſians. Thirdly, the doctrine it ſelfe (ſhort, but exceeding effectuall) of the Lord Ieſus and his office, as we ſhall heare hereafter. Fourthly, after the doctrine, he comes to the exhortation, exhorting the Coloſſians to conſtancie and perſeuerance in the faith and doctrine of Ieſus Chriſt. Fiftly, he admoniſheth them to beware of falſe teachers: theſe things are handled in the firſt two chapters. Sixtly, he commeth to certaine precepts, partly generall, partly particular. Seuenthly, he endeth his epiſtle with ſome ſalutations.
As touching this firſt chapter, firſt, we hauehave to obſerue in it the ſalutation: ſecondly, the preface of the Epiſtle: thirdly, the doctrine: fourthly, the exhortation. As for the ſalutation, becauſe it is common to the reſt of his epiſtles, therefore I ſhall paſſe through it briefly. The perſons that wiſh health and welfare to the Church of Coloſſe are firſt Paul the Apoſtle ſent immediatly by Ieſus Chriſt, by the will of the Father: firſt, the will of the father goeth before, then the ſonne the Lord Ieſus ſendeth out this Apoſtle, for he did nothing without the will of the Father. The ſecond perſon is Timothy a brother, ſo he names him, not an Apoſtle, but an Euangeliſt, and fellow labourer, following Paul, watering where he had planted, for the office of eueryevery Euangeliſt was to water where the Apoſtles before had planted, and to build where they had laid the foundation of the true doctrine of Ieſus Chriſt the Sauiour. The perſons vntounto whom this health and welfare is wiſhed, are thoſe that were at Coloſſe: to wit the ſaints, the faithfull brethren in Ieſus Chriſt, that is to ſay, the Church of God that is made vp of faithfull men and ſaints, all brethren in Ieſus Chriſt, at that time in Coloſſe. The thing wiſhed by Paul and Timothy is firſt grace, euen that grace, euen that mercy that is ſhewed vponupon the world in Ieſus Chriſt the Lord of grace and mercy: without whom there is no grace to any nation, tongue, nor perſon vponupon the earth. Then the ſecond thing is peace that followeth on grace, for his grace once obtained in the remiſſion of ſinnes: vponupon it then followeth that inward peace of the ſoule and conſcience eſpecially towards God, and all felicitie both ſpirituall and corporall. And without that grace there is no true peace nor bleſſing of God, all is but a curſe to thee though thou hadſt all the world.
Now to come to the preface, vponupon the which we minde by Gods grace to inſiſt, paſſing ouer the ſalutation, and the reſt before. In the preface of the Epiſtle, the Apoſtle procureth and conciliateth to himſelfe the good will and affection of theſe Coloſſians, to this end, that they liking of the perſon of the writer, ſhould eſteeme the more of the doctrine, exhortations, precepts, and directions that after followe. For the liking of the perſon of the teacher and writer, ſerueth much to the imbracing of the doctrine that is taught: and by the contrarie, the miſliking of the perſon that teacheth the word of God, hindereth the faith of the hearer. The Apoſtle knew this, and begins with a preface to allure and conquer their fauour and good will. The arguments whereby he laboureth to doe this, are two. The firſt is, he lets them vnderſtand that he thanketh God for them. The ſecond argument is, he letteth them vnderſtand that as he thanketh God for them, ſo immediatly he prayeth for their happie and proſperous eſtate in Chriſt Ieſus. So there are the two arguments whereby hee will procure their good will and attention to this his doctrine. We thanke God (ſaith he) euen the father of our Lord Ieſus Chriſt, there is the firſt argument: alwayes praying for you, there is the next argument. In the text following he expounds eueryevery one of them in their owne roome.
Then to come to the propoſition of the argument: we thanke God (ſaith he) euen the Father. In thanking God for them he congratulateth with them for that bleſſed ſtate that they ſtoode in, in Ieſus Chriſt. Obſer∣uation. 1 Ye ſee brethren his reioycing with them: for that eſtate ſtands not in thankeſgiuing to them, or praiſing of them for that eſtate, but in praiſing and glorifying of God: to teach vsus, in all our congratulating together for the proſperous eſtate of any people or perſon in particular, not to forget God, but to make our congratulation a thankeſgiuing to God, and praiſing and glorifying of him: and why ſhould we not if we looke aright on the matter? whatſoeuer thing ioyfull or proſperous falles out in this world either vponupon our ſelues or vponupon others, temporall or ſpirituall, all are his benefits and falles downe from heauen from him: and therefore why ſhould we not when we reioyce for any thing either giuen to our ſelues, or vntounto others, remeber our God and giuegive thankes to him for the ſame? Note.Our reioycing ſhould goe vp to heauen, from whence that bleſſing deſcended and came downe. This manner of congratulation is not in this place onelyonly, but through all his epiſtles, and it is far different from the reioycing of the Ethnickes that neuer ſpeaketh one word of God. The flattering Lowne will ſay to the Emperor, it is your wiſedome, you hauehave done this or that: and neuer a word of God. So that as many congratulations as you reade in theſe prophane men they are all as many blaſphemies againſt God, giuing the praiſe due to God, to a creature that is but vile and ſtincking, though he were an Emperor, or a monarch ouer the whole earth. And as this was the faſhioning of the Ethnickes congratulation that knew not God: it is euen ſo with men in prayſing men now in our dayes forgetting God. How many be there which flatter men as though all were done by them, and not by the author of grace? what is that but blaſphemie againſt God?
Obſer∣uation. 2 Marke ſecondly for whom it is that he thanketh God and prayeth, not for himſelfe; praying (ſaith he) ardently for you. We are not bound to pray only for our ſelues, but we are bound to pray for others alſo. Selfe-louelove draweth vsus ſo neere our ſelues, Selfe louelove.that it maketh vsus forget others. Thou art not bound onelyonly to pray for thy ſelfe, but if thou be a member of Chriſt, thou art bound to pray for the body in generall, and particular: and all the benefits of God beſtowed on any perſon on the earth temporall or ſpirituall, ſhould be to thee a matter of prayſing God. Brethren, if we had that zeale to the glorie of God, and that louelove to our neighbours which we ought to hauehave, there would not be a bleſſing of God that fell to our neighbour, but we would glorifie God for it, as if it had fallen to our ſelues. Theſe are the latter dayes, and worſt dayes, wherein zeale to God, and louelove to man is cleane departed out of the hearts of men. This is a curſed generation. To whom giues hee the thankes? We thanke God (ſaith he) euen the father of our Lord Ieſus Chriſt: marke the wordes, he ſaith, not God onelyonly, but he telleth vsus what a God this is, God ſaid he that is the Father of Ieſus, to let vsus ſee that it is vnlawfull for thee to acknowledge another God, but onelyonly that God that manifeſteth himſelfe in the ſonne. The knowledge of God in Chriſt is the very key Seeke the face of God in Chriſt, and Chriſt in the Goſpell.that opens the gate of heauen, & maketh thee to get entry into that light that hath no acceſſe. Knoweſt thou God in Chriſt? then haſt thou an entry to him. Otherwiſe thou knoweſt him not, nor thou ſhalt neuer be able to enter into heauen. The Turke for all his ſpeaking of God got neuer acceſſe to God. The Iewe for all his boaſt of the knowledge of God, knoweth him not, nor neuer ſhall knowe him nor ſee him, without Ieſus Chriſt. God that ſittes in heauen will not looke vponupon thee without his ſonne: he is no father to thee neither will be, neither will he ſhew any ſparke of louelove to thee, but in his onelyonly ſonne the Lord Ieſus. Therefore ſay not that thou knoweſt God or that he is thy Father, except firſt and aboue all thou knowe the Lord Ieſus: thou ſhalt neuer knowe him, but to thy vtter ouerthrowe and wracke, if thou knoweſt him not in Ieſus Chriſt. Now to come to the ſecond part of the propoſition contayning his prayer: hee thinks it not enough to thanke God for them, but hee will pray for them inſtantly. Paul was oft on his knees praying. Men wot not what it is to hauehave to doe with God. I bowe my knees to God for you Epheſ 3. 14. So learne of him that it is not enough to thanke God for the proſperous eſtate of his Church, that is but an halfe dutie to thanke him; but with the thanking of God, thou muſt ioyne prayer for the continuance of the bleſſing of God vponupon that perſon, Church, and Common-wealth, for whome thou thankeſt God. There is no man ſo perfect in happineſſe or in any bleſſed eſtate, whether it be ſpirituall, or temporall, but yet ſo long as he liues in the world he hath want: there is a lacke euen in the greateſt Emperor and King, yea euen in temporall things. And he that hath begun well, will fall backe againe a hundreth times in a day, yea hee will runne faſter backeward, then euer he went forward if the Lord withhold him not. Therefore pray for him that he goe not backeward. Then when he is going forward in the good courſe begun, he may not ſtand ſtill, but he muſt run euer looking to the end. There is no man ſo long as he liues that putteth an end to his courſe, his courſe ends with his life. Hath any man a life? He is in the race, he is in the way and iourney towards the But, or as the Apoſtle calles it, the price of the high calling of God, Phil. 3. 14. In the progreſſe he is not able to go one foote forward except the Lord take him by the hand and leade him. Therfore ſeeing there is no progreſſe to heauen, without God his eſpeciall grace, nor thou art not able to lift thy foote without him; with eueryevery foote that thou lifteſt, thanke God for his owne benefit, and pray to God for the continuance and increaſe thereof. Pray feruently for thy ſelfe, and for thoſe that thou wouldeſt hauehave to continue.
Thus much for the propoſition: Now followeth the declaration of that wherfore he thankes God: he thanketh God for them but not without cauſe, he ſaw matter of thankes giuing in them, and a vaine thing it is to thanke God for that that is The matter of the thankes giuing.not in a man. What ſaw he in them? We heare (ſaith he) of your faith firſt, and then of your louelove to al the Saints without exception. It is not poſſible but if thou louelove one Saint, thou muſt louelove all. And if thou hateſt one Saint as a Saint, it will LoueLove to the Saints.paſſe thy power to beare affection of louelove to any: ſo, louelove one, and louelove all, otherwiſe thou canſt not louelove one. Then he ſeeth matter in them wherefore hee thanketh God, and it is for no earthly thing, but that theſe Coloſſians were conquered to that kingdome of Chriſt. It is better for thee to bee conquered to Chriſt then to conquer the whole world.
Then the ſpirituall matter of reioycing (if thou wouldeſt reioyce, congratulate and praiſe God) ſtandeth in ſpirituall graces; if thou wouldeſt reioyce for thy friend, looke if he hauehave ſpirituall graces; looke if he hauehave faith and louelove: if he hath not To reioyce for friends.theſe, neither haſt thou matter to reioyce for, nor he, if he had all the world: away with all thy gratulation: all his prayſes, and congratulations, are as many curſes if he want faith and charitie, for there is no bleſſing where they are not. Wot ye what faith is? It ioynes thee with the head: woe is thee that art ſeuered from him, and if thou hadſt all the world: woe is that ſoule that is not ioyned with Chriſt, and being ioyned with him, then art thou faſt. The earth ſhall be ſhaken, and the heauen paſſe away before thou ſhalt looſe thy gripe, and holde of Chriſt, or he twine and part. Who ſhall ſeparate vsus from the Faith apprehends. Chriſt.louelove of God, ſaith the Apoſtle Rom. 8. 24? there is faith and the vertues thereof. What doth louelove againe? As faith maketh the vnion with the head, ſo louelove is the band that makes the communion with the Saints, which you rehearſe in your beleefe: and if thou be not ioyned here with his Church, there is no ſaluation for thee, nor life: thou ſhalt neuer ſee the life of Chriſt. Then when wee ſee a man ſtanding firſt in this vnion with Chriſt, and ſecondly in this communion with the Saints, we may ſay bleſſed is that ſoule, for curſed are they that are not ioyned this way. Conioyne thy ſelfe with the head and the members: there is not a member of the body with whom thou ioyneſt thy ſelfe by this communion, but ſo faſt as thy heart cleaues to it, ſo faſt will it cleaue to thee againe. Wherefore reioyceth Paul with the Coloſſians? becauſe they loued the Saints, & ſo he being a Saint his heart ioynes with them. Thou art a curſed body when a man loues thee, if thou will not louelove him againe. Wherefore was it that they had firſt this faith in Ieſus Chriſt, next this louelove towards the Saints? what gained they by faith and louelove? the Apoſtle ſaith, For that hopes ſake that is laide vp in heauen, it is not for nothing: there is a rich reward of faith and louelove. Faith and louelove will get thee a fairer thing and richer reward, then all the things in this world. Fye vponupon them they are but durt and doung, onelyonly ſee that thou hauehave faith and louelove. Sticke by theſe two and thou ſhall get thee a richer and more glorious thing, then al the things of this world can be to thee. You may learne thē, it is the reſpect that a man hath to a rich reward, and hope that is of the riches of glorie, Epheſ. 1. and not of this peltry in the earth, that makes a man to ſticke with Chriſt, and to hauehave a communion with the Saints. Otherwiſe if thou hauehave not this to looke vntounto, and this reſpect to that ioyfull end, fye on thee (it is kept to thee Heb. 11. 26well enough as Peter ſaith, thou haſt no more to doe but to hold thine eye vponupon it) if thou hauehave it not: it ſhall paſſe thy power to keepe thee with Chriſt, and to be ioyned with the Church militant, for there ſhall come ſuch iawes and billowes of temptation, iaw vponupon iaw, and billowe vponupon billowe, that thou ſhalt periſh. But contrariwiſe, holding thine eie Phil. 3. 20. euer wayting for the comming of thy Sauiour the Lord Ieſus (I confeſſe there be a thouſand things to drawe it downe, but if thou ſtriue to holde it vp) certainely thou ſhalt ſticke faſt with Chriſt, and ſtand with the Saints of God: but if thou carry thine eye from heauen like a moule or muddewart grountling on this earth, thou ſhalt tyne and loſe Chriſt, and the vnion with his Saints. Thou ſhalt loſe thy life and that faire heritage, and then wo is thee for euer more. To come forward, how got they their ſight and knowledge of this life? Note.It is a looking to this life that muſt keepe the gripe and holde of Chriſt, and make thee to louelove the Saints. But how got they it? of the which you hauehave heard, ſaith he: looke the word. Then they got it by hearing. Well, you that count ſo little of hearing, take heede to your ſelues, they got it by the very eare and that of the Lord. They knewe it not before they heard of it. No knowledge of life euerlaſting by nature. Thou ſhalt not know that, Thou that wouldeſt liue after this life and after the faſhions of it. Indeede thou ſhalt know that thou ſhalt periſh and dye euerlaſtingly. Adam knew this when hee fell from God: death ſeaſed on him, and this was his knowledge of good and euill that he got, that he knew what bleſſing he had loſt, and into what damnation he hath fallen. But no ſight of his riſing before he heard; ſo no light by nature of life after this life, but a ſight of euerlaſting death and damnation. Long may a ſinner lye ſtill dead in ſinne before he thinke of life, he is no more able to thinke of it then a dead body. How got they it then? by hearing. What heard they? a word: the obiect to the care is a word, or ſound. What word: not a word of lyes, of men, of dreames, of fables. No, how be it thou heare a thouſand yeeres all the inuentions and dreames that Monkes in their cloiſters hauehave dreamed, build and reſt on them as thou wouldeſt, yet thou ſhalt neuer ſee life by them. What kinde of word muſt this be then? the word of truth: a true word muſt let thee ſeethe heauenly life. What truth is this? the truth of the Goſpell. EueryEvery ſcience hath it owne truth: but there is no truth that will ſaue thee and make thee ſee that inheritance, but onelyonly the truth of the Goſpell: and therefore the Goſpell for the excellencie thereof is called the word of God, and for the excellencie of the truth of the Goſpell, it is called the word of truth. Then in a word to ſpeake homely and familiarly to you: the charter and the euidence of that heauenly inheritance is the Goſpell of Chriſt. Thou haſt no other euidence (looke The Goſpell is the onelyonly euidence of ſaluation.to thy charter cheſt) in heauen, earth, or hell; thou ſhalt neuer get an euidence of thy ſaluation, but the euidence of the Goſpell. Wilt thou keepe the charters of thy land, and heritage on earth, and cloſe them faſt vp in a ſure cheſt and reade them at all times; and forget this onelyonly euidence of thy ſaluation, and not care for it, nor take pleaſure to reade on it? I denounce vntounto thee, what euer thou bee, that thou ſhalt neuer ſee life, but thou ſhalt bee ſhut out of heauen. To doe this, it is not a worke of thine own power nor of thine own nature and grace, to drawe thee with ſome delight, to turne ouer the euidence of the Goſpell, to heare it, and to take pleaſure in it, in ſome meaſure ſo long as thou art from the full fruition of heauen and life euerlaſting. Thou ſhalt neuer brooke it in heauen, and thy pleaſure be not in ſome meaſure on this euidence whileſt thou art here on earth. I denounce ouer againe, and that by the miniſtrie of this word, thou ſhalt be ſhut out, thou ſhalt not hauehave a furrow of land in heauen. Count of hearing as you wil, by hearing is your life; and there is no pleaſure but in the word of life, and the oft turning of it ouer. When he hath ſpoken of this Goſpell he falleth out in a commendation of the Goſpell: you ſhall finde this in Paul when he falles in ſpeaking of the Goſpell he cannot be eaſily drawne from it. No queſtion he found the power of it ſo forcible in himſelfe, and ſawe it alſo ſo effectuall in others, that where hee ſpeakes of it he cannot goe lightly from it. He loued it ſo well and it was ſo ſweete to him, yea as it is ſaid Pſalm. 119. It was ſweeter to him then the honey, and the honey combe. Well then, he commendeth the Goſpell to them, and there are three arguments of the commendation thereof. Firſt, which (ſaith he) is come to you. Brethren the Goſpell commeth to vsus and wee The Goſpell commeth to vsus and we goe not to it.neuer go to it, and it comes vnſent for, it would bide long from vsus if it ſtayed till we went for it, and though thou wentſt for it, I tell thee thou art no more able to bring it then thou art able to bring the ſunne out of the heauen. For except the Lord ſend it to thee in his mercy and free grace, thou ſhalt neuer get it. But to come to the purpoſe. Doe you ſcar at this Goſpell, that you hauehave heard becauſe it is Epaphras that hath founded you? you doe euill, would he ſay. Therefore he ſaith ye heard of him nothing but that which is ſpread throughout the world. And Epaphras his Goſpell is that that is my Goſpell, which I hauehave preached vntounto others, which is the Goſpell of Ieſus Chriſt. Take out here a leſſon, wouldeſt thou hauehave a note or token whereby thou wouldeſt knowe that the Goſpell which thou heareſt and that we preach this day, is the true Goſpell? the Goſpell that muſt ſaue the world? looke if it be the ſame Goſpell that was ſpread through out the world in the dayes of Obſerue.theſe Apoſtles, or if it be that Goſpell that Paul and Peter preached. How ſhall you know if it be that Goſpell of the Apoſtles? It is a long time ſince: where ſhall you knowe it better then by their owne writ? Paul nor Peter preached nothing but that which they wrote. Neuer a ſentence of ſaluation was preached by Paul, but all is written. He preached the whole counſell of God Act. 20. I ſay and will affirme and will dye with it, that Paul preached the whole counſell of God, and wrote eueryevery word of the ſame. Away with the clouted inuentions of the Papiſts, and that rabble of the cloyſter. Then I pray you examine all our preachings by the rule of this written word. And would to God brethren, that they would ſuffer that to be the onelyonly touchſtone. Oh vaine Papiſt! thy cauſe would periſh, if thou wouldeſt take thee onelyonly to this touchſtone. Thou ſhouldeſt finde all their inuentions to be but lyes. But thou wilt hold thee by lyes, and therefore thou ſhalt periſh and they both. Then thou that findeſt this Goſpell that is preached, to be the written word of the Apoſtles, hold thee by it, and take it for the true word of God, the word of life and ſaluation. Now I pray thee as thou wouldeſt find life and grace in it, put away all preiudice of the miniſter, whether he be come Preiudice againſt the Preacher.from Rome, from the Pope or not, and the Goſpell that he preached be as good as the Goſpell of Paul and Peter; if it be no other, ſtand not vponupon the man: if thou counteſt more of the man, or of his calling, then of the Goſpell, thou ſhalt neuer ſee that life. Looke ye euer to the truth how euer it ſhall pleaſe Notes to knowe the true miniſterie.God either ordinarily, or extraordinarily to ſend it to thee, with whatſoeuer man thruſt out for that effect. The ſecond argument of the commendation of the Goſpell is the fructifying of the Goſpell, and the effectuall working of it in the hearts: as if he would ſay, skar not at the Goſpell preached by Epaphras. I ſhall giuegive you an argument that it is the Goſpell that I hauehave preached, looke if it brought out fruites in you (as it hath done in the world) of life and regeneration: if it hath done this, ſcar not at it. There is another note to knowe the truth of the Goſpel, if the Goſpell taught at this day brings out in ſome (I will not ſay all, for many are called but fewe are choſen) whoſe hearts it pleaſeth the Lord to open, as he did the heart of Lydia, this true regeneration & renewing the ſoule, how few ſoeuer the number of them be, as it did in the dayes of the Apoſtles. O this Goſpel muſt be the true Goſpell for this is ſure, falſe doctrine will neuer regenerate thee. The inuentions of men will neuer renew thee. Nay further good morall precepts will neuer alter thy hard heart. Reade Plato, Iſocrates, Cicero, reade them if thou wilt tenne thouſand yeares, all thy reading and hearing of them will not worke in thee the obedience of the heart to God. They may well make thee an Hypocrite. What Reading of prophane authors their beſt morall can not conuers the heart. Pſal. 19. 7.were all the Philoſophers? as many Hypocrites, counterfeiting humilitie, and the reſt of the vertues. This ground ſhall ſtand then: that there is no renewing doctrine which can change the ſoule but onelyonly the Goſpell of Ieſus Chriſt, becauſe it is accompanied with the ſpirit. I ſhall ſend to you the comforter (ſaith Chriſt) and he ſhall giuegive you my word Iohn 14. OnelyOnly this Goſpell then hath the priuiledge to make thee a new man. Therefore let thy reſt bee on this Goſpell, if thou wouldeſt be renewed: and renewed muſt thou be or elſe no life for thee, nor ſight of Chriſt and of heauen and of the ioyes thereof. Sticke faſt I ſay to this bleſſed and glorious doctrine of the Goſpell, that muſt renewe thee by the ſpirit of the Lord Ieſus Chriſt, to whom with the father and the holy ſpirit be all honour, praiſe and glory,
Amen.