Lectures Upon Colossians, Lecture 26
THE XXVI. LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 3. verſ. 8.
8 But now put ye away all theſe things, wrath, anger, maliciouſnes, curſed ſpeaking, filthie ſpeaking, out of your mouth.
YE remember brethren the laſt time we occupied this place; wee inſiſted in the exhortation that the Apoſtle hath to the mortifying of the ſinfull members, the foule affections and actions of the ſoule and the bodie: Mortifie (ſaith he) your earthly members, that is, your cankred affections that hold the bodie occupied in euill. To this purpoſe he vſeth ſundry arguments: the firſt was taken from the life euerlaſting, that was hid vp with Chriſt in God, laid vp in heauen: as if he would ſay, as euer thou wouldeſt ſee that life, Coherence.mortifie thy earthly members, ſlay thy affections; for it is impoſſible that they can ſtand with that life of heauen. The ſecond argument was taken from that death in hell: if heauen will not moue thee to mortifie thy earthly members, thy foule affections; yet let hell terrifie thee and moue thee. For becauſe of theſe members, the wrath of God commeth vponupon the children of diſobedience. The third argument was from that former life of theirs; they were in life no better then the children of diſobedience. Now certainely, thou that haſt been a ſinner, and haſt liued as wickedly as any other, when thou lookeſt ouer thy ſhoulder, and ſeeſt that life thou liuedſt in, it ſhould be a motiue to thee to mortifie thy members and foule affections; for if thou doe it not, thou ſhalt goe backe againe. Waſt thou an harlot? thou ſhalt goe backe againe to thy harlotrie. Waſt thou a murtherer? thou ſhalt fall to thy murther againe. Waſt thou an auaritious perſon? thou wilt to thy auarice againe, and be worſe in theſe ſinnes, then euer thou waſt before: if thou mortifie not ſtill theſe thy foule affections, thou ſhalt backe againe to theſe ſinnes and many more.
Now to come to the text, vponupon this laſt argument he concludeth his exhortation: therefore put now away all theſe things, wherein ye hauehave liued ouer long; thinke ye hauehave liued ouer long in ſinne, as it is ſaid, 1. Pet. 4. 3. an houre in ſinne is ouer long. Alas, if thou couldeſt abhor thy ſinne! there was neuer ſo great a ſtinke, as the ſtinke of ſinne: thou thinkeſt thy The pollution of ſin.dirt to be ſomething to thee; alas, thou wilt periſh and drowne thy ſelfe in it, if thou take not vp thy ſelfe. Briefly, theſe words containe the ſame in effect, that was ſaid before: Put away ye alſo now. There is neuer a word here without force; and for your better vnderſtanding, I will note foure things in them to be conſidered. The firſt is, what this putting away meaneth. The ſecond is, what things they ſhould put away. The third is, the manner of putting them away. The fourth is, the time when this ſhould be.
To come to the firſt. The word that he vſeth, put away, it ſignifieth as much as to mortifie, to ſlay; for in other places alſo he vſeth theſe words indifferently. The words are borrowed. The firſt word of mortifying from things that are ſubiect to the ſlaughter: and the word of putting away, is borrowed from 1 Put ye away.cloathing, that is put away off a man: ſo brethren, as ſinne is an old man (as Paul ſaith) hauing life (it hath life as eueryevery thing hath life) and therefore is ſlaine: euen ſo thy ſinne is a botched cloathing, a cloute, and a filthy garment where with we are cloathed naturally; and therefore muſt now be put away off vsus: we muſt ſhake it off, as we would ſee that life of heauen, or elſe it will bring thee to deſtruction. Further, the word importeth more then a bare putting off: it importeth alſo a putting Put off ſin ſo as you neuer put it on again.off of it from thee, that thou ſee it no more. Thou muſt not play with ſinne, as thou doeſt with thy coate. No, caſt it not off now, and then put it on thee in the morning; nay, rather hold it ſtill: and thou that art a harlot, caſt not thy harlotrie from thee this day, and then put it vponupon thee to morrow; no, but continue a harlot ſtill: for if thou put it now off, and now on, the Lord ſhall make thee finde it, to ſticke faſter to thee then thy skinne doth to thy backe. Goe not then to thy cuſtome againe, but if thou once put off or away ſinne, put it away foreuer; meddle neuer with that ſinne againe. This is the firſt thing here to be conſidered.
The next thing to be noted in this place, is, the things to be 2 All theſe things.put away; not one thing onelyonly: manifold are the pleites or foldings of ſinne, Lord, if it be not a thick cloathing for if thou be cloathed with ſinne, thou haſt a thicke coate vponupon thy backe: there is ſuch a varietic of ſinne in thee. And therefore he biddeth thee not, put away one of them, and keepe another; as to put away thy adulterie, and keepe murther; to put away theft, and keepe couetouſnes: No, play not ſo with ſinne; ſay not, I will ſhake off that ſinne, and keepe this: but the Apoſtle biddeth thee put all away; yea the leaſt ſinne that can be, as well as the greateſt. Iames in his ſecond chapter, and tenth verſe ſaith, he that faileth in one is guiltie of all. If murther raigne in thee, thou art gone; keepe temperance as thou wilt, if one ſin raigne in thee thou art a loſt man: for I ſay, if one ſinne raigne in thee, there is no mortification in thee, and ſo there is nothing in thee that pleaſeth God. And ye know, as ye ſee a man will die of many maladies; euen ſo ye ſhal ſee a mā die of one Simile.maladie: Euen ſo, ſuppoſing that you were cleane of many ſinnes, yet if there be one in thee, that one ſinne will cauſe thee die. Yet the word is to be marked. He biddeth not onelyonly generally all, put away all ſinne, but the direction is giuen to eueryevery one in particular, of the which it muſt follow, that there are none that are borne, but they are cloathed with all ſinnes vnderunder the heauen: for howbeit a man burſt not out in eueryevery ſin, an open murtherer, an open adulterer, a theefe, an auaricious perſon; yet he hath the ſeed of eueryevery one of theſe by nature in his heart: thou art a murtherer by nature, & a drunkard, &c. Therefore I ſay to eueryevery one of you, put away all theſe things; put away murther out of thy heart, put harlotric out of thy heart; and in a word, put all ſin away; ſlay all.
The third, that is to be marked here, is the manner of the putting away of theſe affections. And it is ſet downe in this word alſo. That is, as the reſt of the world that is faithfull hath done, if ye would be accounted Chriſtians, be ye like them; as they hauehave mortified in themſelues theſe affections, and ſlaine the earthly members, ſo doe ye likewiſe: as if he would ſay, ye ſtroue before with the children of diſobedience, who might be firſt in euill: euen ſo ſtriue now with the children of light, the faithfull, who may be firſt in mortification of ſinne, and in baniſhing ſinne from you; for this compenſation muſt bee by thee that art called to ye light of the Goſpel, or elſe thou ſheweſt thy ſelfe neuer to hauehave been called. Haſt thou ſtriuen with the wicked before in wickednes? ſtriue now with the godly in godlines. Saweſt thou euer the broad gate, thou wenteſt in? go now and ſee the ſtreight gate, and thruſt in with the faithfull that way. For if thou be a counterfaite, and ſay thou art a Chriſtian, and walkeſt not as a Chriſtian, but after thy old manner of life in wickednes like to the Infidels; I ſay, thou ſhalt finde greater iudgement and damnation in that day againſt thee, then againſt an open infidell. Hee ſetteth then before them the faithfull, and all to worke this mortification. For as the Lord mortifieth by his word (when the Apoſtle ſaith mortifie, that ſame word is a word of mortification) euen ſo he mortifieth men by example. Hee will take a ſlaine ſoule, and Examples of the faithfull ought to moue vsus.ſet it vp as a ſpectacle to thee, and bid thee that art a ſinner, looke to that ſlaine ſoule; he will point it out to thee, and bid thee take an example of it of mortification; and ſo, well art thou that preacheſt by thy life, howbeit thou neuer preach Heb. 12. 1. 2. 3.one word with thy mouth: for thou wilt be able to edifie by thy life, as another will be by ye word. Now howbeit that the Lord vſeth both the word and example, to teach vsus mortification; yet for all this, it is not effectuall in eueryevery one of vsus: for where one will be moued by example, two will ſcorne at it. Know yee not how a naughtie packe ſold to wickednes will ſcorne, when he ſeeth the life of a godly man or woman propounded to him; he wil ſcorne at him: what matter if he were a Lord, or whatſoeuer he be, if hee ſcorne at the life of a godly man, I ſay he is but an impious man void of grace. 1. Pet. chap. 4 verſ. 4. 5. it is ſaid, Becauſe yee will not runne on with them, they blaſpheme. But what addeth he? Who ſhall render an account to him that is readie to iudge both quick and dead, thou ſcorner ſhalt firſt render an account of thy prophanenes; and then of thy blaſphemie againſt the Saints.
To come now to the fourth; that is to be marked here which is the time, put away (now) ſaith he, that is, while it is to day: before it was night and darknes, and therefore yee walked in darknes; but now it is day: and fie on thee that wilt liue in the day light, as it were in the night. Brethren, there is no ſmall force in the time, to doe this or that. Ye know by experience, when it is night, and when the clowdes couer the earth, it prouoketh men to doe that, which they would not doe in the day, and prouoketh a man to ſleep. A man that is inclined to drunkennes, will goe to it in the night; and he that deſireth harlotrie, he craueth the night: for he that doth euill, hateth the light. And by the contrarie: there is no ſmall force in the day light, it will ſhamethee, and will make thee to wake, and compell thee to put to thy hand to doe ſome good thing. But to come to the ſpirituall night and day: if this day hath this force, hath not the ſpirituall night a great force? Thou that lieſt vnderunder the clowd of ignorance, thou art more heauily oppreſt therewith, then the clowd of the night doth the bodie: this clowde will cauſe thee to runne to all miſchiefe in the world. And by the contrarie, when once that light, the ſunne of righteouſnes ſhines, when the ſhining of the Goſpell beginneth to breake vp, it prouoketh men to goe to heauenly workes, which are the workes of the light. Therefore Paul ſaith, The night is paſt, and now is the day; walke then as in the day time, Rom. 13. verſ. 12. Fie on thee that euer thou ſhouldeſt let this glorious light of Ieſus ſhine vponupon thee, and then walkeſt in the workes of darknes, and in the night. Better were it for any in Scotland, that they had neuer ſeene the light of the Goſpell, then to hauehave ſeene it. For there are many in Scotland that the more they heare of the Goſpell, they are the wickeder: for except this Goſpell be forcible to the ſlaying of ſinne in thee, it ſhall be forcible to the workes of darknes, which ſhall worke thy damnation. If it make thee not the better, it will make thee the worſe: for it ſhall be either the ſauour of life vntounto life, or els the ſauour of death vntounto death: either Chriſt ſhall quicken thee, and ſlay thy ſin; or els he ſhall ſlay thy ſelfe. In a word, neuer Turke, nor Pagan was ſo wicked, and ſo euill a liuer as a Chriſtian man; and yet he will heare the word, and turne vp his eare and liſten to the preaching: now if this word alter him not, it ſhall harden him. And therefore I giuegive thee my counſell, except thou finde a mortification in thee of thy affections by the hearing of this Goſpell, neuer lend thy eare to heare the word of Chriſt, for it ſhall be a ſealed booke vntounto thee. And therefore take good heed that the Goſpell be powerfull to life to thee; and crie, O Lord, let the word of life be powerfull to life, that I may finde life in me by it.
Now brethren, I hauehave ended theſe firſt words. When hee hath generally exhorted them, to put away all theſe things, he commeth on in particular, and beſides the members that hee hath rehearſed before, he reckoneth more of them, but not all. And in this text he reckoneth vp ſeauen, wrath, anger (as it is turned) malice, blaſphemie, or curſed ſpeaking, filthie ſpeaking, lying-ſpeaking. Let vsus heare of eueryevery of them as they are ſet downe. OnelyOnly I ſhall touch them ſo farre as ſhall ſerue for the purpoſe. The firſt foure are contained vnderunder the generall Sixe common iniuries. Foure degrees.ſin, called iniurie or wrong done againſt our neighbour; they are ſet downe in degrees, and paſſe vp in degrees. The firſt is wrath, that is the loweſt degree: anger is the ſecond; and a firie malice is the third; and curſed ſpeaking is the fourth. To come to the firſt, he termeth it wrath; that is the firſt member of the argument, that hee will hauehave them to put away from them. This wrath is the firſt commotion ſinfull in thy heart againſt thy neighbour, to this end to be reuenged on him. An angry man is euer reuengefull, and there is nought in him but vengeance, and the vengeance of God ſhall ouertake him: I call it a ſinfull commotion, becauſe there is a commotion that is holie. God forbid that men want wrath; the Lord hath wrath, the Angels hauehave wrath, and the godly man hath wrath, Holy wrathand that a holie wrath; I call it ſo, when it is not ſo much thou that art angrie, as it is the holie Spirit that dwelleth in thee, that is, when the holie Spirit ſo ruleth & gouerneth thy wrath, that in wrath thou ſinneſt not in any circumſtance. Wrath in it ſelfe is a thing indifferent, but if thou faile in circumſtance, it is a ſin. Some will be angrie without a cauſe for the turning vp of a ſtraw: thou ſinneſt, if thou paſſe meaſure in anger: thou ſinneſt if thou be angrie, when it is no place, nor time: thou ſinneſt, if thou bee angrie with one, with whom thou ſhouldeſt not bee angrie. So it is a ſinfull commotion when there is fault committed in theſe circumſtances, either in one Eph. 4. 30.or all. And then when thou faileſt, it is not the ſpirit of God in thee that directeth thee in thy anger, but it is thou thy ſelfe in thy corruption: And thou makeſt the ſpirit ſad; and if thou continue on, thou wilt make the ſpirit to diſlodge himſelfe out 1. Theſſ. 5. 22. 23 Pſal. 37. 11of thee; for the ſpirit of Ieſus dwelleth in a pacified heart. And to be ſhort, it is true, a man to be angrie and not to ſinne in it, it is a hard matter: for wrath of all affections, it is the hotteſt, ſodaineſt, and miſrulieſt. It is a ſhort furie depriuing thee of thy wit. Therfore the counſell of the Apoſtle to the Epheſians chap. 4. verſ. 26. is to be followed, Be angrie, but ſinne not; where he ſheweth that it is a hard thing to be angrie and not to ſin. Now then, as all the affections would hauehave the direction of his ſpirit: ſo chiefly anger would hauehave the direction of the ſpirit of God, otherwiſe it is ſinne. Aske then the direction of that ſpirit, and ſay; O Lord, guide my wrath; yea ſuppoſing it were a iuſt cauſe, ſeeke the ſpirit; otherwiſe thou wilt paſſe the bounds, and ſpill a good cauſe: therefore in anger, the ſpeciall thing to be craued is the ſpirit of Ieſus.
The ſecond degree of wrong, he calleth it anger, the word is too milde to expreſſe the firſt language. The word importeth Anger.a firie wrath, and commonly to ſpeak it ſo, when the bloud ſwelleth and gorgeth about the heart, and runneth, and fireth the tongue, and the eye: ſo that when this firie wrath is enkindled, there is no merciemercy at thy hand: it cannot be reſtained from euill, and thy tongue wil fall out in curſed and euill ſpeeches againſt thy brother and neighbour; and ſo this ſinne is Anger reſteth in the boſome of ſooles.worſe then the firſt. I ſay, thou that haſt this vice, except thou ſeeke mortification in time, if thou let it raigne within thee, I will aſſure thee an euill turne will be in thy hand: a furious man will either ſtab or be ſtabbed. Therefore temper thy anger in time, and be not content that it burſt within thee, but euer ſtriue to quench the fire in the heart. Ye know if a houſe bee ſet on fire, if it bee not quenched in time, it will burne thorough, and ſpoyle both the houſe where it is begun, and others Simile.beſides: euen ſo if thy heart be ſet on fire with wrath, if it be not quenched with the watrie ſpirit of God, it will burne thee vp, and hurt thy neighbour alſo: quench it then with the ſpirit of Ieſus.
Now come to the third degree, hee termeth it malice, worſe then the two firſt: there is no worſe bodie then a malitious Malice.body. Malice is a continuing wrath; it will lodge with thee night and day, and thou and it will ſleepe on together. The other two commeth on with a ſudden puſh, and they will flie away at an inſtant: but a malitious man taketh a purpoſe to doe ill, when he ſeeth his time. Paul ſaith, Let not the Sunne goe downe on thy wrath; it will keepe thee waking, & the diuell will come to thee, and thou and the diuell will take counſell together to ſlay thy neighbour. And therefore if common wrath, and that firie wrath are to be mortified, how much more ſhouldſt thou mortifie thy malice? As for a furious bodie, he wil ſoone be pacified: but a malicious man, hee will come laughing and ſlay the man.
Now come to the fourth that he ſpeaketh of here, he calleth it blaſphemie: that is, a curſed ſpeaking, that hurteth the name 4 Blaſphemie.of thy brother. It is the effect of the former, all runne to the tongue, and from the tongue the action paſſeth to the hand: So that when thou haſt ſtrooken him with thy tongue, thou wilt ſtrike him with thy hand. Therefore ſlay the firſt, ſlay the curſed ſpeaking, that it may hauehave the hand holden off.
Now (brethren) there is yet a higher degree: where is ſlaughter, murther? there is not a word here of it. The higheſt here is curſed ſpeaking: I marke this in Paul, while he is condemning vices, ye ſhall finde that he ſpeaketh either little or nothing of murther: which is an argument to me that this curſed vice of murther had not at this time been ſo rife amongſt them, to whom hee writeth, as it is at this day. O villaine! how dareſt thou take away the life of a creature? Thou wilt ſay, I will diſcharge a piſtoll on him: O, God ſhall powre downe his iudgements vponupon thee vile murtherer, that ſo lightly eſteemeſt of the creature of God, created to his owne image! The like was not found among the Ethnickes, that at this day raigneth in Scotland. For ſo I perceiue this hainous vice of murther hath Note this of murther not ſo rife among the Gentiles as among Chriſtians.not raigned ſo amongſt them as it doth this day. And I am ſure, if Paul were to write an Epiſtle to Scotland, hee will condemne this vice moſt: for of ſuch ſcalding, burning and murthering, as there is in this land, was neuer heard of in any part of the whole world; and yet hee will be called a Chriſtian, while he is more cruell and tyrannous then the worſt Gentile that euer was. And ſo Paul hee leaueth this vice vnſpoken of, becauſe it raigned not ſo among the Gentiles; yea he abhorreth it ſo, that hee would not hauehave it once named among the Chriſtians. Ye ſee then here this garment of iniurie againſt our neighbour: there is wrath, firie anger, malice and blaſphemie put together, and all to let you ſee that that wofull garment it is a thicke cloath, and that our neighbours may many waies be wronged. Againe, I note that thou ſhouldeſt not bee content to put one pleate, two, or three away, but goe to the ſingleſt of all, & put it off of thy heart: for if thou foſter it, it will grow thicke vponupon thee, and it will not reſt till it come to the vtmoſt action: for mortification is not of one ſinne onelyonly, but it is of all ſinnes; yea of the lighteſt corruption in the heart. Therefore begin not to extenuate and ſay, I will leaue this, and keepe this: no, away with the leaſt ſinne, if it were but the ſmalleſt canker that is in thee, keepe not a bit of it: no, ſlay all, or elſe thou ſhalt be holden at heauens gate.
When hee had ended theſe foure vices contained vnderunder the generall iniurie, hauing ſpoken of the iniurie of the tongue, he leaueth it not ſo; but inſiſteth vponupon the euils that followeth the tongue. To lend the tongue to euill ſpeaking againſt thy neighbour, either before his face or behind his backe, as it is the cuſtome of many now adaies; it is a dangerous thing.
Looke how the third chapter of Iames deſcribeth the tongue. It is a world of wickednes: and therefore it is chiefly to be taken Sinnes of the tongue.heed of. Slay that member and ye affection, or els thou wilt periſh. It is no ſmall matter to let thy tongue fall a chiding; it ſhall fire thee. Well, to come to this vice of filthie ſpeaking; would ye know it? There is no houſe but it is full of this villanie. The villaine cannot ſpeake two words, but the one is filthie ſpeaking; and ſo it is no wonder that this ayre is defiled. Thou bringeſt on Gods iudgements on thee, and thy corne both; thou art a foule ſpeaker. Paul in the Epheſians calleth it rotten ſpeech, ſtinking ſpeech; and that becauſe it is of foule things. For where the thing is filthie, the talke muſt be filthie alſo. And as the filthie thing defileth and corrupteth the fleſh, and vitiateth all that it toucheth: euen ſo out of queſtion, the filthie ſpeech will rot thee. Put a freſh apple amongſt the rotten, the very rotten apples will rot the freſh: euen ſo thou Simile.ſhalt rot thy ſelfe by thy foule ſpeech. Ye will ſay to me: Is there ſuch a force in a word? what doe I reckon of it? it is but winde. But Paul 1. Cor. chap. 15. verſ. 23. ſaith, be not beguiled, thou thinkeſt words be nothing; what addeth he? wicked ſpeeches corrupt good manners; wicked ſpeeches therfore will rot thee; be not beguiled with them. By this learne thou then how ſubiect the heart of man is to vanitie, and how readie hee will be to ſucke it in. Hee will ſucke it in faſter, then euer a drie mouth will drinke in drinke, and he will ſpeake of his vanitie and filthines: no, there is not an obiect caſt vp, but it will defile the ſoule of the filthie ſpeaker. To what end ſhould I ſpeak of theſe things? the foule heart will commit filthines with the ſhadow of it: and ere euer thou be a harlot in thy bodie, thou wilt be a harlot in thy heart and tongue firſt; and then it will not reſt vntill thou pollute that bodie of thine. Looke to it, and proue thy experience, if thy heart hath not committed adulterie, or euer thy bodie committeth it. The bodie was neuer ſo ſubiect to draw a peſtilence, as the hart is to attract the vice of adulterie, and all other filthie vices; and thy ſenſes in thy head are as many doores to the ſoule, that letteth in either good or euill things, when they are open; eſpecially take heed The ſenſes windowes.to thy eyes and eares, for they are principall, but the eares chiefeſt. For as the greateſt grace is let in by the care (for from whence commeth faith but by the hearing? From whence cō meth edificatiō but by the care?) and ſo it is a ſpecial ſenſe in a man: and therfore take heed to it. As it receiueth the greateſt grace; ſo it will take in the fouleſt & greateſt vice that is. Take heed thē to it, let it not be giuen to eueryevery bodies talk, keep her chaſt, lend her not to filthie ſpeaking: when thou heareſt any ſpeake filthie talke, turne thy eare from him. I giuegive this exhortation to yong ones, that are brought vp in filthie houſes with gentlemen, with ſwaggerers; I ſay this therefore for them, that they may receiue knowledge; for it will take a deepe impreſſion. And therefore it ſhould be enformed in good things: for there is none of you, but the filthie things ye gate in your youth, hindreth you in good operation. Therefore thou that art young, keepe a chaſt eare, abhorre filthie companie. And you know if the peſtilence were in a houſe, you would not abide there: O if thou kneweſt the peſtilence of filthie talke! thou wouldeſt not abide in the houſe with him that ſpeaketh filthie talke. For as filthie thoughts are put from the heart; ſo filthie ſpeaking is from the mouth: and as there is mortification required in the heart; ſo there is mortification required in the mouth and tongue. That ſpirit crieth to all, runne vp thorough the bodie, and all the members of it, and mortifie them, beginning at the heart. Therefore thou that wouldeſt ſpeake, ſpeake cleane things; miniſter grace in thy talke; purge the heart: for yee know out of the abundance of the heart, the mouth ſpeaketh. Therefore I ſay to you, if thou heare a Lord ſpeake foule talke, ſay, my Lord, your heart is foule, ſtinking like a priuie; I will ſay this to thee, Lord clenſe thy heart and tongue, or els both will be burnt in hell. Againe brethren, as the contagion ariſeth out of the heart to the tongue: euen ſo the filthy word goeth not ſo ſoone from the mouth or tongue, but it ſendeth a ſtinke back againe to the heart, and it maketh it fouler then before; and ſo thou defileſt not thy tongue only by thy filthie ſpeech, but thou defileſt thy heart, and laieſt on it a double filthines. Is it not as good then to be ſilent and euer purging your hearts? Thou that thinkeſt both filthie things and ſpeakeſt filthy things, O vile villaine! thou ſinneſt doubly. But alas, who can hinder this filthines in man or woman! alas ſo long as we liue, we ſhall finde it in them: yet I giuegive thee my counſell, lend not thy tongue to it, but aske grace of God in Ieſus Chriſt to keepe thy heart and tongue from this vncleannes, and be ſlaine in thy heart, and ſurely thou ſhalt get grace in thy heart to ſlay it by the ſpirit of the Lord Ieſus: to whom be all honour and praiſe for euer.