Lectures Upon Colossians, Lecture 27
THE XXVII. LECTVRE VPONUPON THE EPISTLE OF PAVL to the Coloſſians.
COLOS. Chap. 3. verſ. 9. 10.
9 Lie not one to another, ſeeing that ye hauehave put off the old man with his workes;
10 And hauehave put on the new which is renued in knowledge, after the image of him that created him.
WE inſiſt yet (brethren) in this exhortation, which the Apoſtle hath to the Coloſsians, to this end that they ſhould mortifie their earthly members: that is, their luſts and foule affections. He vſeth ſundrie arguments to this purpoſe, as we heard, and at laſt hee concludeth that purpoſe in other words. Before he ſaid, mortifie; and now, put away; ſeeing it is to day, it is a ſhame that they ſhould bee ſeene now in Coherence.the day light of righteouſnes, to walke in vncleannes and filthie luſt. Then he rehearſeth vp a number of vices beſides them that were before, namely wrath, anger which is firie, malice, curſed ſpeaking, filthie ſpeaking. And here we left the laſt day. Now we ſhall goe forward with the laſt vice, which is lying, we be to ſpeake of it firſt here, and ſo to paſſe forward to the argument taken from that regeneration begun; and therefore it ſhould perſeuere in vsus to the end.
But to come to the vice of lying. There be here three vices Three vices of the tongue.reckoned, that follow the tongue: for if it bee euill, it is the worſt member in the bodie. The firſt is curſed ſpeaking, when we hurt the fame of our brother. The ſecond is filthy ſpeaking, rotten ſpeaking, as hee ſaith in another place, when wee defile the eare, and conſequently the heart of our brother, with the breath of our mouth: for we defile all, and our owne heart alſo, whereunto our foule ſpeech returneth, as ye heard. The third and laſt is lying ſpeaking, when we ſpeake not the truth to our brother, but thinke one thing and ſpeake another with the mouth. That is as euill a vice, as was yet any. Now then brethren, becauſe this ſinne of lying is ſo common and naturall to man and woman; for all men are lyars, ſaith the Apoſtle Rom. 3. 4. by nature. The diuell began it, and in the fall of man he ſpued that venome into him: ſo that al men naturally from the beginning are lyars. Therefore we will ſpeake to you of lying, howbeit not ſo amply as it would require: yet for your ſatisfaction to open to you the greatnes of this ſin, and to begin at the word.
To lie, it ſignifieth (to take the meaning of the word) to ſpeak The ſinne of lying.one thing and thinke another in the minde. It is a variance and diſagreement betwixt the minde and the mouth. Alas, all ſhould goe together. The minde of God and his mouth goeth together; and if thou be reformed to this image, all will go together in thee alſo. Now this variance proceedeth of a diſagreement: Firſt it goeth aſunder within the man. The minde ſhewing the truth, the will repining. Now you muſt vnderſtand that the tongue is chiefly commaunded by thy will, and the diſordred appetite of man, and not by reaſon: for if reaſon ruled it, it would not ſpeake ſo much wrong as it doth. The ſecond thing that wee ſhould obſerue is this: To lie, to ſpeake one thing and thinke another, is a ſinne againſt God. Suppoſing there were no more euill that followed it, and that thou iniureſt no bodie; yet that ſame contradiction betwixt the minde and the tongue, is a ſinne againſt God, and thou iniureſt God himſelfe by thy lie. There is nothing then more vnbeſeeming a Chriſtian man, and that is more vnworthie of the Lord Ieſus, then is lying. For what ſaith he of himſelfe, I am the truth, Ioh. 14. 6. and wilt thou then be a liar? looke how thou agreeſt with Chriſt. But brethren, there is yet more in a lie, to wit the end, and reſpect that the lyar hath before him when he lieth, and by this hee maketh the ſinne the greater: for this is moſt ſure, all lies are to deceiue. Thou that lieſt to thy brother, thou wilt deceiue him, and oftentimes the end of thy lie is either to hurt him in his bodie, or goods and ſubſtance. And therefore the Apoſtle ſaith: Lie not againſt him to hurt him: Yet there is more. Suppoſing a liar be not ſet to hurt his brother, but to profit him: As for example, when a Phiſition will ſay to the patient, the medicine is ſweete, when it is bitter; when thou art ſet thus way to profit him, as thou profiteſt his bodie, thou hurteſt the minde; for there is no wrong information but it hurteth the minde; if thou make me to beleeue that, that is not, hurteſt not thou my minde? But brethren, to goe forward. Suppoſing the lyar hurt not his brother by his lie, neither in bodie, or goods, nor minde, neither one way or other: yet it commeth backe to thine owne hurt. Let profit come to thy neighbor as it will by thy lie, yet thou hurteſt thy ſelfe; and that is a ſimple aduantage to pleaſure any with thine own hurt, and eſpecially to diſpleaſe God with the pleaſuring of thy neighbour: if there were no more but this, thou ſhouldeſt not lie. If thou get an habite to lie, thou canſt not, ſpeake one true word; and if thou ſpeake the truth, thou wilt Simile.mingle it ſo with fallehood, that ſcarſely canſt thou be beleeued, and that is a foule fault. Ye ſee this by experience. Well then, euill cuſtome is euill. And beſides this, thou loſeſt thy credit amongmen, howbeit at times thou ſpeake the truth. For this is true: Quiſemel malus, ſemper praeſumitur malus: He that is once euill, it may be preſumed he is euer the ſame. But what mattereth this? Know yee not that a lyar procureth the wrath of God? Among the reſt whom God hateth, Salomon ſaith in his Prouerbs: The Lord hateth a lyar. To conclude, a lie of whatſoeuer ſort, is a ſin againſt God: yet yt ye may vnderſtand this better, ye ſhall know there are ſundry ſorts of lying. One is pernitious, tending to the hurt of thy neighbour. The ſecond is an officious lie for the good of thy brother: and the third is a merrie lie for the delectation of thy brother. There is none of theſe but they are euill, howbeit they be not alike. That lie that ſerueth to the good of thy brother, is a ſinne to thee; and again to deliuer thy brother with a lie, it is a greater ſin: but the pernitious lie is the greateſt of all. Now all commeth to this; all is ſin. Would ye hauehave me inſiſt in probation? If there were no more but the commaundement, Thou ſhalt beare no falſe witnes, it may ſerue: for this commaundement teacheth thee, that all ſorts of lies are euill in their owne nature. And Paul to the Romanes chap. 3. verſ. 7. 8. Doe no euill, (ſaith he) that good may come of it. This telleth thee, that that is That which is euill in his owne nature can neuer be good.euill of it owne nature, and forbidden by Gods commaundement, that thing will neuer be made good by any circumſtance in the world: lay to it the ſweeteſt ſalue thou wilt, it will neuer be good, yea if it were to ſaue the life of thy brother, if thou lie, it will not be good to thee; yea though thou were able to alter the nature of a lie, it is a ſinne, and it is a follie to thinke that the pretence of a good end will make an euill thing of it owne nature to be good. Augustine ſaith: If wee looke not ſimply to the nature of the action as to the end, then the euill may hauehave a defence. Therefore (ſaith he) looke euer to the action, put all other things aſide; if it be not good, ſay not that that action is good; how beit the beſt thing in the world ſhould follow it, it will euer abide a ſinne. Further, if there were no more but this naturall conſcience in man, it telleth thee that all ſorts of lies are euill: I appoſe thine owne conſcience, if thou haſt any. Thou wilt not ſo ſoone lie, but thy conſcience will admoniſh thee, and will ſay to thee: Thou haſt ſinned. Brethren, there is no man that will ſeeme to lie and confeſſe it, but he will be aſhamed of it. What meaneth this? but that the cōſcience telleth them, it is a ſin. Look to the children, they will bluſh when they are challenged with a lie. What is the cauſe of this? but that the conſcience ſheweth them they hauehave ſinned. Ye ſee that a man thinketh he cannot hauehave a greater iniurie done to him, then to ſay to him; hee lieth. This telleth him, that there is a conſcience within him, that abhorreth a lie; and that it is vnworthie of the nature of man, becauſe man is created to the image of God, and God is truth: So eueryevery lie is a ſin before God. Alas, when Chriſt in the 12. of Mat. verſ. 36. ſaith, that we ſhall giuegive an account of all this vaine talke, and idle words, that defile the care, and fill it with clattering and glauering from morning to euening, how much more ſhall a liar giuegive an account of his lies? So to conclude, all lying is ſinne of what ſort ſoeuer it be. Therefore vſe it not neither in ieſt nor earneſt.
I am not ignorant (brethren) but this matter hath bin reaſoned of old euen by the learned to excuſe ſome kinde of lie, eſpecially this officious lie, that is for the good of their brother: they want not arguments, and eſpecially the examples of the Scripture. The Midwiues lied to Pharaoh, Exod. 2. Rahab the harlot lied to her owne towneſmen, to ſaue the ſpies, 1. Ioſu. chap. 2. Dauid to ſaue his owne life, being in the Court of the Philiſtines, hee lied, 1. Sam. 21. he fained himſelfe mad. Now, ſay they, we cannot ſay that theſe godly perſons ſinned in all this; ſeeing the Midwiues were highly rewarded: Rahab was ſaued, when all the towne was ſpoyled. This is an apparant argument. Now (brethren) grant this, that they lied (as it is doubted whether they lied or not) yet it followeth not that they ſinned not. I ſay to you, they ſinned in lying. The midwiues ſinned in lying; Rahab ſinned in lying; and Dauid in that counterfeiting; and it was not the lie, it was not the infirmitie, of the which the lie proceeded, that the Lord rewarded: no, the Lord forgaue the lie: but it was that pitie and feare of God, that was in the women, that the Lord rewarded. Therefore their lie is not ſet downe to thee for imitation, but that thou ſhouldeſt flie it. Doe the good they did, but by another meane; Doe not euill that good may come of it. No, doe the good, but vſe the lawfull meane. I doubt not but theſe women asked merciemercy for their lie; if thou be ſo ſtraited that thou lieſt, aske merciemercy; if it were that thy lie were to ſaue the whole countrie, aske merciemercy for it: for it is an offence to God. Now a queſtion, and ſo to go forward. We ſee here, if we hauehave concluded with the Apoſtle, that it is ſinne to lie in any ſort: ye will aske, is it a ſinne to conceale the truth, to hide the truth? Sinneth the man that telleth not all the truth? I anſwere, there are two ſorts of truth, one of religion, and another of policie Of concealing a truth.concerning this preſent life. If thou aske about religion, I giuegive thee a diſtinction. If thou be vrged to giuegive a confeſsion of thy faith, thou art bound to conceale nothing; otherwiſe thou denieſt the Lord Ieſus; and as thou denieſt him, thou forſweareſt the truth, & ſo ſinneſt grieuouſly. Beware then of this, though the fire ſhould be ſet before thee for the telling of the truth, when thou art vrged thereunto, rather be content to goe to the fire, then thou ſhouldeſt conceale one iot of the truth of Ieſus; but tell all the truth then. But againe, if thou be not ſtraited with a confeſsion, it is lawfull to conceale; yea to caſt out the truth in eueryevery place, and to eueryevery perſon, it is to caſt pearles before ſwine. As for the matter of policie, I anſwere with a diſtinction alſo: If before a Iudge thou be charged to Confeſſion of the truth in religion and policie publike & priuate.depoſe the truth, thou art bound not to conceale a whit of it; and thou that concealeſt, and wilt not tell the truth, thou reſiſteſt the ordinance of God: for it is God that chargeth thee in the Magiſtrate. But if one priuate man hauehave to doe with an other, and ſtandeth not before a Iudge, it is lawfull to hide a part of the truth: for I tell you all the truth would not be told at all times to eueryevery man: yea it is a ſinne to tell the truth at all times. Saith not the Apoſtle, Charitie couereth the multitude of ſinnes? Now I end it with this word: let no manner of lie proceed out of thy heart; let no man be deceiued by thinking that to lie, is a matter indifferent: no, no, alas we are ouer readie to thinke ſo. But I admoniſh thee, if thou vſe to lie in light things, thou wilt bee brought on to lie in the greateſt things; yea if it were in matters of ſaluation. Beware then of it.
Now to goe forward: he returneth to his argument tending to mortification, and it is taken from the regeneration begun. There are two parts of it: the firſt part is in putting off: the ſecond is in putting on. The meaning is, ye hauehave begun to put off the old man, the euill affections of your nature: therefore continue in putting it off; otherwiſe it had bin better for you that ye had neuer begun the work of your regeneration. Then (brethren) the leſſon is, regeneration once begun would be inſiſted in, vntill thou end it; begin once to be holy, thou muſt end it; begin once to put off this old man, thou muſt hold him off; and put him away, that thou ſee him no more. And beginning once to put on the new man, thou muſt hold him on Perſeuerance.ſtill; otherwiſe to begin and not to goe forward, is double iniquitie to thee. It is better neuer to begin, except thou make a progreſſe, vntill thou bee glorified. For hee or ſhe that beginneth, and then commeth backe againe, are in hazard if euer they come forward againe. It is eaſier to bring one forward, Relapſe.that neuer came forward, then it is to bring one that hath once begun, and then hath reuolted and made defection. Reade the Epiſtle to the Hebrues chap. 10. verſ. 26. of this apoſtaſie. But to marke the words: Seeing (ſaith he) ye hauehave put off the old man with his workes. The word is borrowed from cloathing, for properly the cloathing is put off. Therefore the word importeth, that this old man is a kinde of cloathing; and being a cloathing, Simile.ye ſee the thing neereſt man, is his cloathing. This old man it may ſit neere thee, and ſticke cloſe to thee; yea thy coate and ſhirt ſit not on thee ſo neere as this old man. The coate couereth thy outward skinne; but the old man cloatheth thy heart, and thy marrow; ſo that there is not one bit vncloathed of thee. Thou waſt borne without coate or ſhirt, Note of our corruption.but thou art bred with this old man, cloathed with this old man from top to toe. Then ſeeing this old man is a cloathing, he is not of thy ſubſtance, either of bodie or ſoule. Thy cloathing is not of thy ſubſtance, no more is this corruption; that is, thy old man of thy ſubſtance, and ſo it is a follie to ſay that originall ſinne is in a ſubſtance. But what is hee then? he is a corrupt qualitie, and ſitteth ſo faſt to thee, that all the Angels cannot get him off. No, all the drawings of the world ſhall not pull him off, except Ieſus come in and put to his hand, and pul him off. He onelyonly is ſufficient to doe that turne; he hath taken it away, if thou beleeue in him. It is eaſie to thee to pull off thy skinne; but thou ſhalt not be able to pull off this ſinne. This for the word of putting off.
Now what is it they hauehave put off? Seeing ye hauehave put off the old man. What is meant by this old man? Not to inſiſt in this matter, by this old man is vnderſtood this corruption, this canker, this infection, this peſtilence that cleaueth ſo faſt to Originall ſinne.the ſoule and bodie of man; the which we hauehave ſucked out of the rotten loynes of old Adam, and euen commeth downe to vsus through ſo many fathers, ſo many hundreth thouſand fathers, vntill it light vponupon vsus: it hath that force.Note. And look how old Adam is, this old man is as old; and therefore not without good cauſe is he called the old man, and being ſo old, this old man that we beare about by nature, no wonder though he be wrinkly faced, for he was neuer well fauoured. But now being ſo old, O the wrinkles that are in his face! if thy conſcience were wakened to ſee that old face of him, it is the terribleſt face that euer thou ſaweſt: it would amaze thee, if thou were the ableſt yt euer went on two legs: if thou ſaw that old face, thou wouldeſt bee caſt downe; for the wrath of God is in his face: it would feare thee. Seeing then thou haſt put him off, put off this cankred corruption, hold him off, put him not on againe. But what more is meant by this old man? not onelyonly this corruption and infection of nature, but alſo by him is meant his whole actions; and what are they? the foule thoughts within, the foule ſpeeches that ye heare, the foule actions that ye ſee. For howbeit he is an old man, yea as old as Adam, yet he runneth on me and thee, and eueryevery one of vsus hath a skarre of him; for all his age he ſleepeth not: yea when thou art moſt idle, hee is buſie. Sleepe as thou wilt, if he bee in thee, if it were in thy dreame he will be buſie; and when thy mouth is cloſed, he will be in thy affections; ſo he neuer ſitteth idle. An old man as he draweth to age, he loſeth actiuitie: but this old man, the elder he groweth, the more actiue is he. I tell thee, if he be not ſlaine, if thou were neuer ſo dead in thy old age, he ſhall be the quicker. An aged man that hath not this old man mortified, is the worſt man that euer is. For it is a ſure thing, this old man, the elder he be, he is the more actiue. I ſay a great word to you: EueryEvery one of vsus that is come of Adam, and ſo farre from him by ſo long a deſcent, there is not one of vsus, but wee are wickeder then Adam was. Thinkeſt thou that he was the greateſt ſinner? No, was originall ſinne ſo great in him? no, it is greater in thee: for the old man, the longer he liue hee is the worſe. Ye ſee now that there is more euill in a young one that is crept out of the ſhell, then was wont to bee in an old man. The ſonne is worſe then the father: ſo that this old man groweth worſe and worſe, and this wickedneſſe telleth vsus that he raigneth in this land, and ſheweth that there is no mortification of him: And therefore hee hath dominion. Yet I ſee another thing, the old man and his actions are euer together. If he abide with thee, the actions be with thee; if he goe from thee, the actions will goe from thee. Therefore call not thy ſelfe a Chriſtian man, if thou be not renued by that ſpirit of Ieſus. And if an euill wicked deed be in thy hand, and filthie ſpeaking be in thy mouth, I ſay to thee, that thou art the old man yet, and hee ſticketh in thy ribbes, and thou and hee will die together. Therefore take heede to thy actions, and ſtriue to liue holily; there is no better warrant to thy conſcience, that the old man is dead within thee, then when thou feeleſt thy ſelfe well exerciſed. As by the contrarie, if thou commit ſinne with pleaſure; alas thou haſt no part of ſanctification: the old man as yet liueth within thee. Now this for the firſt part of regeneration.
The ſecond part followeth: And ſeeing (ſaith he) ye hauehave put on the new. Then brethren, after the putting off of the old man, and his ſoule actions, there muſt be a putting on; thou muſt not ſtand vp naked; thou muſt be vncloathed of one thing, and thou muſt be cloathed with another. Thou muſt be cloathed with righteouſnes, euen with Ieſus Chriſt the Lord. The Lord muſt be the vpper garment, and thou muſt be ſprinkled ouer with the bloud of Ieſus; otherwiſe no appearing for thee in that day. Secondly, thou muſt be cloathed with inherent holines, and righteouſnes: for whoſoeuer is counted iuſt, muſt Inherent holines.be in ſome meaſure ſanctified in his owne perſon: For as it is ſaid in the Hebrues, chap. 12. verſ. 14. without holines no man ſhall ſee God: if thou wert the King, if thou hauehave not this holines, thou dareſt not looke on the face of God. But to come to the words. Ye hauehave put on. The words are borrowed. And therefore, as the old man was a kinde of cloathing; ſo is the new man a kinde of cloathing. And as the old man was neere thee, ſo this new man muſt be neere thee: hee muſt goe thorough thy skinne, and come to thy heart and cloathe it; yet hee is a cloathing, and as hee is a cloathing, he is not of thy ſubſtance. Away then with that eſſentiall holines, for holines is accidentall: Eſſentiall holines.and howbeit it be not of thy ſubſtance, yet it ſticketh ſo faſt to thy ſubſtance, that all this world will not ſeparate thee and it. The difference then betweene the old man and the new is this: the old man may be put off, but the new man once put on truly cannot be put off againe; thou ſhalt neuer loſe him againe. The grace of Chriſt is vnchangeable, and the gifts of God are without repentance, Rom. chap. 11. verſ. 10. It neuer repenteth God that he hath giuen thee the grace of repentance and renouation, if thou be once truly renued. Seeing (ſaith he) ye hauehave put on the new man. What is meant by this new man? As the old man is the corruption of nature, ſucked out of the rotten ſtocke of Adam by a naturall propagation: euen ſo this new man is the vncorruption, 1. Cor. 5. or that holines drawne out, not of Adam, nor of father, nor mother; but out of Ieſus the greene tree; not by a naturall propagation, but by a gracious inſition, and ingrafting into Ieſus. For as thou ſuckedſt corruption and vncleannes and mortalitie out of thy former parents, Adam and Eue: euen ſo beleeuing in Ieſus, thou ſhalt draw out of him the ſappe of life and ſanctification. But the words following make the words plaine: What is meant by this new man? There are three things in the words following. Three things in the new man.There is firſt the making him new againe. Secondly, there is the nature, what it is wherein he ſtandeth. And thirdly, there is the paterne, according to the which hee is made: the Lord had made him according to a paterne. Firſt, it is ſaid, He is renued: That is, he is created a new againe. Then it muſt follow, that he was once made before, and that in the creation: and if he be made againe, hee was once loſt, and ſo it was. Now after this loſing, the Lord renueth him againe: and therefore ye ſee a wonderfull merciemercy of God, and it is the will of the ſpirit, that thou ſhouldeſt conceiue this in thy heart, and ſay, O that exceeding merciemercy of God! that the Lord of merciemercy hath ſhewed on thee this merciemercy. Looke to Paul Epheſ. chap. 2. verſ. 4. But God who is rich in merciemercy according to his great louelove, wherewith he hath loued vsus, euen when we were dead in ſinnes, hath quickened vsus together in Christ. There he looketh in through the grate of renouation, and therein hee ſeeth a wonderfull merciemercy in God. Ye ſhall finde the life of this in the Epiſtle to Titus. Alas wee want this eye, there is ſuch a dulnes in vsus, that we cannot paſſe vp to ſee this mercy of God. Thou ſhouldeſt not ſo ſoone heare of merciemercy, but thou ſhouldeſt euer looke vntounto God and his merciemercy, and thanke him for it. What Angell could euer hauehave thought that God would hauehave created that new man againe? They all wondred when they ſaw it. Alas it is long ere wee can wonder!
Now what is his nature? Which is renued to knowledge. What is he? I anſwere, he is knowledge, the light of the minde; thou haſt a new minde; would ye know what is knowledge? Paul. Epheſ. chap. 2. telleth you that the eyes of your minde are opened. (O if the eye of thy minde bee cloſed! thou art yet in nature) Whereto? That ye may know that hope. Yet he goeth higher, and that riches of his grace. And yet he groweth higher, and that excellent greatnes. In a word, it is the ſight of faith, full of that glorie that ſhall be reuealed. I remember the Apoſtle to the Eph. chap. 4. verſ. 24. addeth to theſe two things, righteouſnes and holines: ſo that in all his members he is light to ſee God, Ieſus Chriſt, and all the glorie of heauen there. There is the renuing that is ſpoken of here; he is then ſincere in heart, in his body; and in hand, he is righteous in dealing with his neighbour. If thou hauehave this new man, he will cloathe thee within and without; if thou were cloathed with gold, and thou hauehave not this cloathing on thee, thou art but a lumpe of ſtinking dirt. The laſt thing is the paterne, hee is created to one paterne. Now what looketh God to in making of him? looketh he to an Angell, and ſaith, I will make this new man like an Angell? or looketh hee to the Sunne and Moone, to the beaſts and elements, or to any creature in heauen or earth? No, no, but hee looketh to his owne glorie, and maketh thee according to that forme; he looketh to that light that is in himſelfe, and maketh thy light like to his owne light, and thy holines like to himſelfe. Looke the firſt of Geneſis, when hee had created all things, the heauen, the earth and the reſt, ye ſhall not finde ſuch a word that he created any to his owne image. But when he commeth to man with a conſultation, ſaith elohim; Let vsus make man like to our ſelues, Gen. chap. 1. verſ. 26. So then, O man there is thy firſt glorie! the Lord honored thee in thy creatiō, but thou haſt loſt it. And the renuing of this image, it is paſſing excellent: it is double more glorious then it was at the beginning. O that merciemercy that renued it! Thou deſeruedſt to be turned into a ſtone, or into the vileſt brute beaſt or vermin that is. Therefore it muſt be a paſſing great merciemercy, that in renuing thee, hee renueth thee in an higher meaſure, then hee created thee in. No, in the renuing of thee, in Chriſt he doubleth his image in thee. And if hee made thee like himſelfe at the firſt, now he doubleth it a thouſand times more. The glorie of Adam was great, but now that is farre greater which wee hauehave in Chriſt. If Adam had kept his glorie, yet it would hauehave bin nothing but an earthly paradize, yt he would hauehave bin in: but al the earth is not capable of one glorified bodie in Chriſt. So then, ſtriue to beleeue in him, and certainly the fall of Adam ſhall be ſo farre from thy heart, that thou ſhalt bleſſe the time that he fell, if thou getteſt this renued creature in thee, through the Lord Ieſus; otherwiſe thou ſhalt curſe the time that he fell. So beleeue in Ieſus Chriſt, and all things ſhall worke to thy good, felicitie and bleſſednes in Ieſus. To whom with the Father and the holy Spirit, be honour and praiſe for euer and euer,
Amen.