The Passion Resurrection and Ascension of Our Lord Jesus Christ, Lecture 38
THE XXXVIII. LECTVRE OF THE RESVRRECTION OF CHRIST.
LVKE, CHAP. XXIIII.
verse 21 But wee trusted that it had beene hee that ſhould hauehave deliuered Iſrael: and as touching all theſe thinges, to daye is the thirde daye, that they were done.
verse 22 Yea, and certaine women among vsus, made vsus astonied, who came earlie vntounto the ſepulchre.
verse 23 And when they founde not his bodie, they came, ſaying, that they had alſo ſeene a viſion of Angels, who ſaide, that hee was aliue.
verse 24 Therefore, certaine of them who were with vsus, went to the ſepulchre, and founde it euen ſo as the women had ſaide, but him they ſawe not.
verse 25 Then hee ſaide vntounto them, O fooles, and ſlowe of heart to beleeue all that the Prophets hauehave ſpoken!
verse 26 Ought not CHRJST to hauehave ſuffered theſe thinges, and to enter into his glorie?
WEE continue yet (BRETHREN) in this Hiſtorie concerning the two Diſciples of CHRIST, vvho that ſame daye of His Reſurrection, (not knowing of it) vvent out from the reſt of the Diſciples, that vvere conuened at Hieruſalem, to a Village called EMMAVS, not farre from Hieruſalem. We hauehave hearde of their outgoing, and of their meeting with Chriſt: howbeit Hee knewe them, yet Hee let them not knowe that Hee knewe them: but Hee bounde vp their ſenſes, their eyes, and their eares, that vvhen they looked to Him, and hearde Him ſpeake, they knewe him not: but they tooke him to bee a paſſenger: and no queſtion hee appeared vntounto them in the habite and vveede of a paſſenger. And meeting vvith them, hee askes, vvhat vvas their communication, and vvherefore they vvere ſo ſadde, and diſcomforted? One of them, named CLEOPAS, takes the ſpeach in hand, and beginnes to ſpeake roughlie vntounto Chriſt, That hee vvas come from Hieruſalem, and knewe not theſe thinges vvhichwhich vvere fallen out vvithin fewe dayes. It is halfe a refuſall of an anſwere. Yet the Lorde vvill not leaue them off, but hee askes, What are theſe thinges vvhichwhich hauehave fallen out? Hee anſweres, OF IESVS OF NAZARETH. Of him is the whole ſumme of their talke. Then hee comes on, and hee makes it more cleare, to the paſſenger, as hee thought: and firſt hee lets him ſee vvhat a man Ieſus vvas. There vvas neuer ſuch a man: Hee was a Prophet, mightie in worde and deede. No man euer ſpake as hee ſpake, and no man euer vvrought ſuch miracles as hee vvrought: ſo that hee had an approbation both of God and man. Then next, hee comes to theſe thinges vvhichwhich had befallen ſo vvorthie a perſon, ſuch indignitie as neuer vvas ſeene: hee ſayes, Our high Priestes and Rulers hauehave condemned him to die, and hauehave diſpatched him by the moste vile and ignominious death that coulde bee: They hauehave crucified that Prophet that was mightie in worde and deede, like a villane. Thus farre hitherto.
Nowe the reſt of this narration that followes, containes three partes: the Hiſtorie is plaine, and therefore wee ſhall goe ſhortly thorow it, Cleopas gathereth a ſore and a comfortleſſe concluſion vponupon the crucifying of Chriſt, a concluſion of deſparing▪ that Ieſus ſhould hauehave redeemed the world: it is ſaid, Wee hoped that hee ſhould hauehave redeemed Iſrael from their ſinnes: But now He is taken away, and He is dead, and therefore our hope is gone, and we can looke no more for Him to be our Redeemer.
Marke this, if hee reaſones well or not, Ieſus is crucified, and therefore Hee cannot be our Redeemer, we cannot hope that euer He ſhall redeeme the world: By the contrarie, hee ſhould hauehave reaſoned, IESVS is crucified, and therefore Hee is the Redeemer: for as the Apoſtle Heb. Chapter 9. and twentie two verſe ſayes, Without ſhedding of blood, there is no remiſsion of ſinnes: for if Hee had not ſuffered, Hee could not hauehave beene the Redeemer, and hauehave redeemed vsus: but Cleopas and the other, knew not what the Redeemer ſhould hauehave ſuffered, they knewe not what the Redeemer meant, and therefore beeing deceiued with the falſe opinion that the people had concerning the Meſsias, that Hee ſhould bee like a King, Iulius Caeſar, the Emperour by an earthly power, to deliuer them from the tyrannie of the Romanes.
This falſe opiniō made them to gather this, that He could not be the Redeemer, ſeeing that Hee was crucified. And indeede if this ground that they laide, had bene true, Hee could not hauehave deliuered them beeing crucified. I ſpake of this the laſt day, if thou followeſt the multitude, and beleeueſt (as the Papiſtes bidde thee) as the multitude beleeue, and cloſe thine eyes, thou ſhalt periſh vvith the multitude. They vvill ſay, What adoe haſt thou vvith the Bible, thou haſt no more adoe, but beleeue as the Church beleeues▪ but I ſaye vntounto thee, It ſhall happen vntounto thee, as it happened vntounto Cleopas: That thing that ſhould bee the matter of hope, it ſhall cut thee from hope, as it did this poore man Cleopas, yea, I ſay further, if thou beleeueſt with the multitude, thou ſhalt periſh with the multitude. Fie, is not that rabble aſhamed of this light, fie vponupon them: No, the vengeance from Heauen ſhall light vponupon them, except they repent.
Novve to come to the ſecond parte of the narration that hee makes: ye hauehave heard his concluſion: But now ſayes Cleopas, This is the third day ſince hee was crucified and dead: Yet we heare nothing: As hee would ſay, once dead and ay dead: Marke vvhat hee vvould gather of this: It is the thirde daye ſince hee died, and wee hauehave not ſeene him, alas, I feare wee ſhall neuer ſee him againe: alas, hee will neuer redeeme Iſrael: Hee dare not ſpeake this right out, but hee keepes it in his minde. Is this a good concluſion, It is the thirde daye ſince hee died, therefore hee cannot redeeme Iſrael? Hee ſhould hauehave concluded, It is the thirde daye, ſince hee died, therefore hee is riſen in glorie, to bee the Redeemer of Jſrael. But the ignorant man knewe not the Scriptures of GOD, as Chriſt ſayes to him heereafter: for Chriſt had foretolde, that hee woulde riſe the thirde daye, and yet hee had forgotten it: and ſo he concludes, I ſhall neuer ſee him: and hee cannot be the Redeemer. Then ye ſee vvhat it is to be ignorant of the Scriptures of GOD, and to forgette them: There is nothing concerning Chriſt, but it is fullie ſet downe in the olde and newe TESTAMENTES: So that if an Angell woulde come downe from Heauen, hee can tell no more in ſubſtance. Yet if thou wilt not looke to them, but cloſe thine eyes that thou ſee not, and ſtoppe thine eares, that thou heare not, and ſo forget them againe before thou bee well out of the Kirke; it is a wonder, that thou ſhouldeſt gette anie matter of hope. No, thou ſhalt find nothing but matter of deſparation. Whoſoeuer therefore vvoulde hauehave matter of joye in the heart, and hauehave joye in their diſtreſſe, let them alwayes hauehave the Scriptures before their eyes. What needed theſe men to hauehave beene troubled, if they had kept the Scriptures before their eyes? So in a vvorde: As thou vvouldeſt hauehave joye in trouble, keepe the Scriptures in thy memorie, for there is no joye, but in theſe Scriptures.
Nowe to goe forwarde to the thirde parte of this Narration of Cleopas, concerning Chriſt. Before hee comes to it, hee makes a rehearſall of theſe ſame thinges which had happened that ſame day in the morning: for on the thirde daye in the morning, there went out ſome women (he himſelfe was not ſo ready: it had bene better for himſelfe to hauehave ſaid, I went out to the graue▪ and I ſaw, and I heard this) and they hauehave made vsus, the Diſciples of Chriſt, all astonied: for they tolde vsus, that they founde not the bodie of CHRIST: But they tolde vsus that they founde Angels, and that the Lorde was riſen, and aliue: but for all this we beleeued not. Then ſome of vsus who were men, namely Peter and Iohn, who went out, and they founde this, that the LORDE was out of the graue. But marke his laſt vvordes, But none of them ſawe the LORDE. Alas, theſe two DISCIPLES apparantlie hath come out of HIERVSALEM, ere MARIE MAGDALENE, and ſome other women, who went out that ſame day, had returned, & ſhewed, that they had ſeene the Lord. They went away ouer ſoone to Emmaus. But looke what he concluded: They ſawe Him not, therefore Hee was not riſen: This is it that they would conclude, Becauſe they could not ſee Him with their bodily eyes, therfore they looked neuer to ſee Him: As if wee ſhould hauehave meaſured the Redeemer, & the Redemption by groſſe and carnall ſenſes. Looke if he concluded well? He ſhould hauehave concluded the contrarie, We could not ſee Him with our eyes and ſenſes, and therefore wee beleeue He is the Redeemer: That is the concluſion that Hee ſhoulde hauehave gathered: for faith is the demonſtration of things which are not ſeene as the Apoſtle ſpeakes, Hebr. 11.1. This is a falſe concluſion, Wee cannot ſee Him vvith our bodilie eyes, therefore wee cannot hope to ſee Him. But by the contrarie, Wee cannot ſee Him with our bodilie eyes, therefore wee beleeue and hope to ſee Him. Then wee ſee this in CLEOPAS, and his fellowe: ſuppoſe they were with CHRIST, and ſhould hauehave had an eye to hauehave ſeene: yet they are meere carnall: for leaning onelie to the ſenſes of the bodie, they are more naturall than ſpirituall: and ſo they conclude, They ſhould neuer ſee the Lord: for ſuppoſe they ſpake not this vvith their mouthes, yet they thought it in their heartes, and they were ſtanding betwixt hope and deſpaire. No, if thou bee but a naturall man, thou ſhalt beleeue nothing, but that which thou conceiueſt and feeleſt with thy ſenſes: but for Heauenlie thinges, thou canſt not beleeue them: Heauen and Hell will bee but fables to thee, and all will be but follie vntounto thee. There are enough of theſe men in this Towne: and therefore, as euer thou wouldeſt ſee Heauen, as thou wouldeſt liue hereafter, and as thou wouldeſt reigne in glorie, ſeeke to hauehave ſpirituall ſenſes, which may paſſe farre beyonde nature: a ſpirituall eye to ſee thinges Heauenlie, and a ſpirituall hand to feele things Heauenlie, or elſe thou ſhalt die and periſhe, and thou ſhalt neuer hauehave life heereafter. Then in time, ſeeke to bee ſpirituall, and to ſeeke Heauen and Heauenlie thinges. A bodilie eye will neuer perceiue theſe thinges. Yee ſee then, howe falſe a concluſion hee hath gathered. Yet I perceiue in the laſt part of his narration, ſomething that ſmelles of the hope of Reſurrection: an impediment in his heart, hee is neare to deſpaire: almoſte hee hath giuen ouer both faith, and hope of CHRIST, that euer they ſhoulde ſee Him: yet hee is fleeting aboue, hee ſwatters and ſwimmes, hee giues not cleane ouer, hee drownes not altogether: but, as yee maye perceiue, a ſponke of faith and hope remaines in him: and it beares him ſo aboue, that hee ſayes not, I deſpaire. And where got hee this? Euen of the report of the vvomen: ſuppoſe hee beleeued not them, yet hee durſt not ſaye, that they lied, or that it was vntrue that they ſpake. Well, it is alwayes good to heare of CHRIST, and if it vvere but a vvoman to ſpeake of Him: for in the daye of thy trouble, yea, if thou were betwixt hope and deſpaire, that thing which thou haſt hearde, will bee brought to thy remembrance, and keepe thee from deſpaire: But thou who haſt not hearde, thou ſhalt periſhe: and thou who haſt hearde, ſuppoſe thou beleeuedſt not at the firſt, and conceiuedſt it not: yet vvhen thou art at the brinke of deſparation, that ſhall holde thee aboue, thou getteſt further information.
Nowe goe to the reſt. Wee hauehave hearde this preaching of Cleopas, to the paſſenger as he ſuppoſed. Yee ſee he was carefull to teach Him: and no queſtion, all that hee knew of Chriſt, he tolde it▪ Learne this leſſon at Cleopas: All that knowledge which thou haſt of Chriſt, tell it to another: and if thou hauehave little, tell it to him that hath nothing: and it may be, thou ſhalt get further information, as Cleopas did: for the ſtranger inſtructed him in all thinges. Nowe CHRIST ſpeakes, and Hee ſayes to him, (not letting him know that He was Chriſt) O fooles! Hee that Chriſt calles a foole, is a foole indeede: And if Hee call thee a foole, thou art one. And then Hee ſayes, Slowe of heart to beleeue concerning Chriſt the Meſſias. Before I come to the words, behold the clemencie & merciemercy of the Lord: Theſe two men were rauing like fooles, or as men in a feuer: ſuppoſe they were His Diſciples, they vtter a plaine diſtruſt: and yet the Lord caſtes them not off: Hee ſaw a little ſparke in them▪ Hee ſawe a ſponke of faith, and Hee goes not to put it out. So that it is true, that is ſpoken of Him, Eſay, Chap. 42. Hee neuer brake the bruiſed reede, nor yet put out the ſmoaking ſlaxe, but helde it in, and quickened the ſponkes thereof, where hee founde it, till it came to a perfection. No, Hee vvill neuer caſt thee awaye for a little faith: but Hee vvill entertaine it, and of a ſponke, Hee vvill make a fire.
Yet to come to the wordes: Hee ſayes, Fooles, madde men, vvithout anie minde. And then Hee calles them, dull hearted. There are two thinges in man, A minde to ſee, and a vvill to embrace that which he ſeees: As for their minde, they vvere bereaued of mind: as for their will, they hauehave not a vvill, nor an heart to embrace it: So, marke, what misbeliefe is? Alas, it leaues not one part of the whole, all the povvers of the ſoule are vitiate by misbeliefe, Faith goes thorow all the powers of the ſoule, it firſt ſtands in an illumination, and ſight of thoſe things that concernes thy ſaluation, it decernes of thinges heauenly, and then goes downe to the heart, and makes it to embrace IESVS CHRIST, and His benefites: euen theſe heauenly things, that thou canſt not ſee with the eyes of the bodie: Infidelitie, by the contrarie, beginnes and blindes the minde of the infidell, that hee ſees not, nor cannot ſee nor diſcerne of things heauenly and ſpirituall: Albeit thou canſt neuer diſcerne ſo vvell of policie, as the Heathen could, yet in heauenly things thou art but madde, and out of their minds: Chriſt would call thee vvood and madde: Looke hovv Paul calles all the Philoſophers, 1. Rom. In a worde hee calles them fooles, and then infidelitie goes from the minde, and filles the heart, and makes the heart aſtonied: if thou be an Infidell▪ thou art dull, and ſenſeleſſe: thou mayeſt lay holde on the worlde, but if thou getteſt no better, thou ſhalt die in thy dulneſſe and ſenſleſſeneſſe. So, wouldeſt thou knowe, whether thou art quicke or not, and of a good conceiuing: Trie not thy ſelfe by earthly things, and ſay not, I vnderſtand the writing of this man, or that man, but if thou wouldeſt know, whether thou wereſt not dull & ſenſleſſe or not, looke if thou ſeeſt any thing in Heauen, and heauenly things, and then thou art not dull and ſenſleſſe: but if thou feeleſt not heauenly thinges, albeit thou wereſt a King, goe thy way, thou art but a dull and ſenſleſſe creature, the Aſſe, or the Dogge is better than thou: there the ſtile Hee giues them, wood men and madde men, without a minde. Theſe men that can compaſſe theſe thinges in the worlde, thinke themſelues quicke: but I ſaye to thee, in the Name of this IESVS, if thou knoweſt not CHRIST, and heauenly thinges, thou art but a dull and ſenſleſſe man, and ſeeſt not, nor vnderſtandeſt no more, than an Aſſe.
Marke eueryevery word that He ſpeakes, whilſt He calles them ſlow to beleeue all that the Prophets had ſpoken: He caſtes the Prophets in their teeth, He calles them ſlow to beleeue, not this thing, or that thing, not this man, or that man, but that which the Prophets had ſpoken.
It is euill, not to beleeue any that ſpeakes the trueth, but it is worſe, not to beleeue a Prophet. Any man that is ſent, or called of God, if thou beleeueſt Him not, that ſame calling of the man, augments thy judgement: looke to it, If ye beleeue not a man that is called, that calling of his, ſhall augment thy judgement. Then Hee ſayes, Beleeue yee not the thinges that they hauehave ſpoken to you? heareſt thou many thinges, and is this vvorde oft beaten in thine eares, and heareſt thou this daye, the morne, and other morne, and yet, wilt thou not beleeue, the more heauie is thy judgement, the more thou heareſt, if thou purpoſeſt not to beleeue, the greater is thy judgement. I giuegive thee my counſell, if thou purpoſeſt not to beleeue, heare not a preaching, for all the preachings that thou haſt heard, ſhal aggrauate thy judgment, & a thouſand times heauier ſhall thy judgement be, & better, that thou hadſt heard neuer a preaching, except thou purpoſe to beleeue. Marke this: He vſes a ſharp forme of rebuke, before He teach them, He telles them not vvhat Hee vvas, Hee makes as though Hee vvere a ſtranger, and yet He calles them fooles, and ſlovve to beleeue.
Take heede to this, yee that vvill not ſuffer your ſelues to bee called fooliſh, and vvill not ſuffer your heart to be launced, but ay vvouldeſt hauehave good vvordes, and that vvill not heare your ſelues to be called fooles: there is the vvay to grace, there is the order of teaching, and hearing: and if thou teacheſt, call a foole, foole, albeit hee we…e a King, call him madde, or els thou vvilt beguile him, call a ſlow hearted bodie, fooliſh, that is the only vvay to come to light and knovvledge.
Thou that vvouldeſt preach, muſt doe this, and thou that art an hearer: Firſt, thou muſt get a ſenſe of thy miſerie, and that thou art but fooliſh, as euer thou vvouldeſt ſee Chriſt, ſtriue to get a ſight of the blindneſſe of thy ſoule, and the hardneſſe of thine heart: and if thou ſeeſt thy blindneſſe, and miſerie, then thy deſire will be vvakened, and thou vvouldeſt giuegive ten thouſand Kingdomes to be out of that damnable eſtate.
Now, I ſhall bee ſhort: When H…e hath begunne thus roughly vvith them, and hath prepared their heartes to heare, then Hee beginnes to teach. Why ſhould I call thee a foole▪ and an hard hearted bodie▪ except it be to teach thee: So Hee beginnes and teaches them a faire preaching, and no doubt, Hee made a large diſcourſe, but heere it is ſummarilie gathered vp: Hee layes downe His propoſition, It behooued him to ſuffer, and to enter into his glorie. There is the neceſſitie: It behooued that the Lorde Ieſus by manie and ſore ſufferings ſhoulde enter into His glorie. Marke this, vvho can tell it clearer than Hee Himſelfe tolde it? So I will tell it againe, Ieſus by His ſuffering beho…ued to enter into His glorie. IESVS CHRIST once leauing His glorie, got no entrie againe into it, till Hee was ſo inanited as neuer creature was. The LORDE putteth to a neceſſitie of ſuffering, ſaying, Jt behooued him to ſuffer: and ſo ſaye I, There was ſuch a neceſſitie layed vponupon Him, that Hee behooued to ſuffer, and all the vvorlde coulde not ſaue Him from it, beeing once come downe into this vvorlde. Therefore, the LORDE by His Prophets had fore-tolde this neceſſitie, That hee ſhoulde ſuffer death: and therefore, ſeeing Hee fore-telles it, it behooued him to ſuffer: All the vvorlde ſhall not bring it backe againe. The Lorde as Hee had fore-tolde it, ſo Hee had ordained it from all eternitie. Wilt thou call backe againe that that the LORDE hath decreede? Thou mayeſt reduce the decreet of man, but all the world cannot reduce the decreet of GOD. Theſe are the cauſes of His ſuffering: but I ſhall come to a lower and a ſubordinate cauſe: I ſaye to thee, thy ſinne made this neceſſitie. The LORDE taking vponupon Him the burthen of thy ſinne, and becomming Mediator; that immaculate Lambe, that had no ſinne, neither in bodie nor in ſoule, Hee taking once the burthen of our ſinne vponupon Him, Hee was, in a manner, holden out of Heauen for a time, and Hee was made accurſed: and therfore, before He ſuffered for ſinne, He could not get entrie into Heauen, for whereſoeuer ſinne is, there is death, bee it inherent within thee, if thou get not one to die for thee, thou muſt die: for this is plaine talke, (but would to God it were vvell learned) death muſt euer followe ſinne, if thou laye it not on Him, and Hee die not for thee, thou ſhalt die for euer. Thou makeſt but a paſtime of harlotrie, and murther, and theft: but I ſay, There is no ſatisfaction of thy harlotrie and murther, but death: I ſaye to thee, harlot, thou art dead: murtherer, thou art but dead: albeit thou be a lord, I tell thee, thou art but dead, if thou get no reliefe in the Mediator, without ſatisfaction for thy ſins, thou ſhalt neuer ſee Heauē. Chriſt ſaw not Heauē, after He tooke on our ſin, till He was dead, and offe…ed His blood. The high Priest durſt not enter into Sanctum ſanctorum without a baſen full of blood, vnderunder paine of death: Euen ſo, Chriſt entered not into heauen, but with his owne blood: And if thy ſinne helde an innocent out of heauen, O miſerable bodie! thinkeſt thou, that thou, who art altogether defiled, canſt come to heauen? Nothing can enter there that is defiled. Murtherer, thou ſhalt neuer ſee heauen, except thou goe to Ieſus, and laye on the burthen of thy ſinne vponupon him, and ſaye, Lord, take this burthen from mee: and if thou canſt ſaye this from thine heart, he will take it from thee.
Now Brethren, a queſtion would be asked, If Ieſus hath died for thy ſinnes and mine, that we might get an entrie? Thou mayeſt ſay to mee, What to doe hauehave I to ſuffer, ſeeing the Lorde hath prepared the way? What to doe hauehave I to ſuffer in ſoule or body? or why ſhoulde I bee afflicted, ſeeing the Lorde hath made the way patent? I will not anſwere with the Papiſtes: for they will ſaye, Thou muſt paye one part: but I ſaye to thee, in deſpite of thine heart, if thou paye anie part, thou muſt paye the whole. But I anſwere, All theſe ſufferinges is no ſatisfaction to bring thee to Heauen. Then thou wilt ſaye, Why ſhould I ſuffer, if it helpe not to bring me to Heauē? I anſwere, All the afflictions which are laide on thee, are laide on thee for the ſlaughter of the remaining corruption: feeleſt thou not a remaining corruption within thee? All th'afflictiōs which are laid on thee, as ſickneſſe, want of goods, loſſe of friendes, &c. all is laid on thee to ſlaye that remaining corruption. Brethren, I will tell you plainlie. The death of Ieſus, and His ſuffering, is the only meane to enter into Heauen, in deſpite of all the Papiſtes. Againe I ſaye, Looke what neede wee hauehave of His death, wee hauehave as much need of affliction in our owne perſons, to ſlaye that ſin which remaines in vsus: Suppoſe there be manie wayes to ſlay ſinne, yet except thou be chaſtiſed and vexed with affliction outwardly and inwardly, as it pleaſes the Lord to laye it on thee, thou ſhalt neuer ſee Heauen. So caſt thee not to ſleepe, but make thee for affliction and trouble to mortifie thy ſinne, or elſe thou ſhalt neuer ſee Heauen. And vvell is thee that art afflicted, and made like Chriſt by thine afflictions. What wordes can be t…uer, than the words of Paul and Barnabas, Act. 14. It behooueth you to enter into heauen, by manie tribulations. The Apoſtle ſayes, there is a neceſſitie. And againe he ſayes, Heb. 12.14. without holineſſe (affliction brings holineſſe) no man ſhall ſee the Lord. Well, thou that deliteſt to pol…ute thy body, I tell thee, if thou be not holie, thou ſhalt neuer ſee God. And I ſaye more, Without affliction either in ſoule or bodie, thou ſhalt neuer bee holy. Thou that ſleepeſt ſecurely, and haſt mind of nothing, but thy dinner, and thy ſupper, good chiere, and good companie: I tell thee once, twiſe, yea, thriſe, thou ſhalt neuer be holy, and thou ſhalt neuer come to Heauen: and if thou ſleepeſt on in this eſtate, thou art not one of His compt Booke. Let him, or her, who is afflicted, thanke God, and take it out of His hand, and ſaye, The Lord hath ſent it to ſanctifie me Lord giuegive me thy Spirit, that I may bee holy, that I may ſee thy bleſſed face one day, to my euerlaſting joye in Ieſus: To whom with the Father and Holy Spirit, be glory for euermore, Amen.