Lectures Upon Colossians, Lecture 31
THE XXXI. LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 3. verſ. 16. 17.
16 Let the word of Chriſt dwell in you plenteouſly, in all wiſedome, teaching and admoniſhing your owne ſelues in Pſalmes, and hymnes, and ſpirituall ſongs, ſing with a grace in your hearts to the Lord.
17 And whatſoeuer ye ſhall doe inword or deede (doe) all in the name of the Lord Ieſus, giuing thankes to God, euen the father by him.
WE hauehave heard (brethren) heretofore of this ſpirituall araiment of the new man, or new creature, made by Ieſus Chriſt; and wee hauehave heard of ſo many parts and peeces of it, as hauehave been thus farre reckoned vp. Of merciemercy, kindnes, humilitie, mildnes, lenitie, forgiuing, charitie, peace, and laſtly thankfulnes for benefits receiued. Now in the beginning of this text, the Apoſtle recommends that meane, whereby theſe graces and all other ſuch like are gotten and wrought in the heart of man. The meane briefly hee Coherence.calles the word of Chriſt, the ſpeech of Chriſt. Let (ſaith hee) the ſpeech of Chriſt dwel in you plenteouſly. For without this word, which is the inſtrument of the ſpirit of Ieſus, wherby he works in the heart, and without the which, he workes not ordinarily; there can be no grace wrought in the heart. For to ſpeake The Gentiles had no ſpiritual grace.the truth, neuer Gentile had any of theſe graces, and for any that they had, they were but dead images of vertues, without life: for where the word is not, there can be no grace, life, nor vertue in man.
But to come to the words in particular: Let (ſaith he) the word of God dwell in you plenteouſly. Then the meane of all theſe graces, is the ſpeech or language (to take it generally) that comes out of the mouth. Well brethren, there is no little moment in ſpeaking, and it hath no ſmall force in the hearer either to good or euill. The language thou heareſt, will either do thee good or euill; for it enters not ſo ſoone into the eare, but Speech euer doth good or hurt.as ſoone it goes to the heart, and either will corrupt or ſanctifie the heart. Corrupt language will rot thy heart, Epheſ. 4. 29. if thou takeſt pleaſure to heare it, it will cauſe thy heart to ſtinke. Againe, ſo ſoone as we hauehave ſpoken a word of grace, by ſpeaking it, it will cleanſe the heart and put out vncleannes, for there is not a graine of it, but it is full of ſtinke. And therfore 1. Cor. 15. 33. When he hath recited the words of the Epicures, Eate (ſay they) drinke, let vsus take our pastime: then the Apoſtle ſubioynes, be not deceiued: for (ſaith he) wicked ſpeaking corrupts good manners, foule ſpeeches, euil talke, will make thee an euill man. For firſt it defiles thy heart, and then thy actions. Againe, Epheſ. 4. 29. he giues expreſſe commandement, Looke (ſaith he) that no rotten ſpeech proceede out of thy mouth, vponupon paine of thy life. Albeit thy heart thinke it (as thy heart is euil inclined to thinke it) yet keepe thy mouth cloſe; and vetter it Pro. 3. 24. Keepe the mouth cloſe, albeit the heart hauehave vncleane thoughts.not. Then he ſaith, recommending the talke that ſhould bee ſpoken: Speake that, that is to the edification of the hearer. Speake no ſpeech but that, that is gracious. I will not inſiſt in this: only keepe thy owne tongue firſt, that thou corrupt not thy ſelfe or thy neighbour: then take heede to thy neighbours tongue, leaſt in caſe thou lend thine eare to his talke, that thou get not a filthie heart by it.
But to our purpoſe. Speech that ſtrikes in the eare it is of great force in the heart. But whoſe ſpeech muſt this be that workes theſe graces which are reckoned vp? Will eueryevery ſpeech worke it? No: whoſe muſt it be then? Let (ſaith he) the ſpeech of Christ be in your hearts, dwelling in all plentie. Then it is Chriſts ſpeech: O it muſt be the ſpeech of a great perſonage that muſt make this operation! It is his ſpeech that will pearce downe The ſpeech of Christ only, is the inſtrument of grace.to the ſpirit, becauſe he is a ſpirit, a diuine ſpirit, and is the maker of all ſpirits, and therefore it is he who pearceth downe to the heart, and all his words are ſpirit and life. This Peter ſaith, Whither ſhall we goe? thou hast the words of eternall life, Ioh. 6. 68. And therefore ſeeing he hath the ſpirit, if the Auditor were neuer ſo dead, he will make him heare. The time is come now (ſaith he) in Ioh. 5. 25. when the dead ſhall heare the voyce of the ſonne of God. O then heare the word of Chriſt! and it will giuegive thee life. Then the ſpeech of Chriſt is nought els but the Goſpell, which the Apoſtle to the Romanes, chap. 1. 16. calles the power of God vntounto ſaluation to eueryevery one who beleeues. Beleeue it, and thou ſhalt find this power in thee. For as concerning the Goſpell, it was Ieſus Chriſt who was the firſt ſpeaker of it; firſt in The Goſpel preached by Chriſt ſince the beginning.Paradice; and then to the Fathers in order; and laſtly in his owne perſon, in a full reuelation hee ſpake this word of life. Looke not then for life; let none from the King to the beggar thinke to be ſafe (account of the Miniſterie as thou pleaſeſt) if thou lay not thine eare to the Goſpell and beleeue.
Let (ſaith he) the word of God dwell in you. (In you) that is in your hearts, not in your mouthes, and eares onelyonly; but let it goe downe to the heart, and to the rootes and depth of the heart; and let it hauehave it reſidence there. It is not enough to hauehave it tinckling in thy eare, albeit ſome think it enough; but it muſt goe from the eare to the heart, and there the reſidence and lodging of it muſt be. So hee recommends not onelyonly the hearing and reading, but hee recommends the meditation in Meditation. in the hart.the heart, thinking, muſing, turning it ouer and ouer againe and againe in the heart: for except the word be in the heart, it can hauehave no operation. It is not enough to ſit and heare a while, and no more, if there bee not a muſing in this word; thinke not that it can hauehave an operation in your heart: but the more thou heareſt, the more graceleſſe art thou, experience proues it. Then the word muſt be in the heart, but how long muſt it abide there? Muſt it abide the night, and away the morrow, as a pilgrime lodging here this night, and in another place the morrow? muſt it lodge with thee ſo? muſt thou muſe of it for this time, and then farewell till thou hauehave to doe with it againe? and goe to thy drinking and paſtime? No, ſaith he, Let the word dwell, that is, hauehave a continual reſidence night and day within thee, and be a domeſticke or houſehold ſeruant of Pſal. 1. 2.thine (and not a ſtranger) to abide with thee for euer; and let there be a continuall meditation on it, ſo long as thy ſtrength can beare it. Troweſt thou, that the thinking of Ieſus will hinder thy occupation? No, it hath no grace but when thou art thinking of Ieſus, and it hinders thee nought; except the meditation of the word be ardent in thee night and day, as it was in Dauid, who had as weightie occupations as any man (O would to God Kings had a peece of meditation in this word as Dauid had, in all thoſe other affaires!) thinke not that grace will abide with thee. For looke how ſoone this word leaues thee, as ſoone grace goes from thee: ſo that of a mercifull man thou be commeſt a tyrant. What makes ſo many of our Noblemen ſo debaſed, but the contempt of this word? All our great men are very contemners of Gods word. See ye not the vengeance of God vponupon them, their wiues, and children they would hauehave this word driuen out not onelyonly out of this countrie, but out of the hearts of men. Well, well, for all that let the word hauehave reſidence, and continuall reſidence within you. O but in what meaſure and what quantitie? Some will ſay, if you know this, what behooues me to be ouer carefull to vnderſtand this word? let the Miniſters who liue by it, hauehave that care: If I hauehave the Lords Prayer, the Beleef, and the tenne Commandements, I need no more; I am a Lord, I am a Ladie, I am a Gentleman, what neede I to trouble my ſelfe with the Byble? I hauehave another occupation. But what ſaith the Apoſtle, Let the word dwell in you. How? In ſcarſitie? in a bit of it? leauing the reſt to others? No, but let the word dwell in you plenteouſly: let the word make you rich. The Apoſtle then requires a treaſure and a ſtore to be laid vp in the heart: he would that the riches of the word be in you, and not a pouertie of it. And I ſay to thee, thou, who wilt content thee with one part, and wilt not ſeeke the riches of the word; and as the Apoſtle to the Hebrues chap. 6. 1. that ſtriueſt not to be led forward to a perfection, but dwelleſt in the Elements and Cathechiſme: I ſay thou haſt nothing of it. He that will content himſelfe with the Pater noster and the Creede: I ſay he hath nothing. And if he hauehave any illumination by it, and cares not for a perfection, that light he hath gotten ſhall die out; if it grow not, it will vaniſh away. You ſee that if fire be not fed with new matter, it will goe out: It is as ſure We must grow in knowledge, or els vve hauehave no knowledge.of that knowledge and light that thou haſt of God, and that light that is kindled in thee, if it be not intertained ſo, that it grow on, it ſhall goe out. And O then, what danger art thou in? If thou ſpue out that light, it is impoſſible that thou ſhouldeſt be renewed by repentance: for it is called the ſinne againſt the 2. Pet. 3. 18 Heb. 6. 4. 6.holy Ghoſt. Therefore all ye that would ſee the light and the riches of heauen, ſtriue to be rich in this word, and be greedie in reading and meditating of this word, as the Lord will giuegive you grace.
To goe forward, Let the word dwell in you, and in eueryevery one of you; for that that is ſpoken to one, is ſpoken to all, and that aboundantly. It is the treaſure that thou ſhalt take vp with thee, and it ſhall not leaue thee in the graue, it ſhall ſerue thee in heauen. But what more? In all wiſdome: now in this text that Effects of the vvord.followes, we hauehave certaine faire effects of this word of Ieſus dwelling richly in vsus. They are partly in the man himſelfe, in whom the word dwels; and partly in others that heare him ſpeake. He, who is rich in Chriſt, is not rich himſelfe onelyonly, but he ſhall inrich others alſo with him: eueryevery word that comes out of his mouth, is a lumpe of riches to thee. Then to come to the firſt effect, In all wiſdome and knowledge. The word of God dwelling richly in any, muſt not want the effect; it Wiſedome is a faire light.muſt hauehave an effect: and the firſt effect is a faire light. O that light, it is as it were a goodly torch light in a darke houſe, that enlightens the whole houſe. So thou by nature art a darke dungeon: there is not a ſparke of heauenly light in thee by nature. Thou haſt ſome light of nature, but what is that? It is to make thee inexcuſable. When this light of heauen comes, it lightens all thy darknes. What is the firſt effect of the light of the Sunne, or of a candle but illumination? So this word is the illumination of thy mind. It opens the hart, and enlightens it, Illumination.and it illuminates all the affections, and puts them in order. So the firſt effect is light. It hath this of the owne nature, 2. Tim. 3 15. Paul ſaith, The Scriptures are able to make thee wiſe; reade al the bookes that are written, if thou couldeſt compaſſe heauen The Scriptures bring true wiſedome.and earth, if thou want the Scripture in thy heart, thou ſhalt neuer be wiſe. And ſeeing this is the true effect of the word, I beſeech you looke how you hauehave it. Some will clatter ouer Scripture, and yet they will be the vaineſt bodies that are. Therefore content not thy ſelfe with a rote rime of the word, except thou finde an illumination by it in thy minde, & wiſedome, and knowledge in thy heart. What good doth the repetition of certaine ſentences of the Scripture, if this be not? I ſay to thee thou abuſeſt them, and thou ſhalt be challenged for it.
Now to come to the next effect, Teaching and admoniſhing The ſecond effect of the word.your owne ſelues with Pſalmes, hymnes and ſpirituall ſongs, with grace in the heart ſinging to God the Lord. So the next effect of this riches of the word, is in reſpect of others: hee that aboundeth himſelfe in the riches of the word, hauing a ſtore of it in his breaſt, he muſt redound and runne ouer, as a full veſſel that runnes ouer: he muſt not onelyonly be a veſſell that is full, but he muſt be a full veſſell running ouer. So hee muſt runne ouer in Simile.graces to others, and there is none of theſe graces, that runne ouer that falles to the ground, but the hearers receiue them. We get not this grace to keepe it to our ſelues, and to hide it as a hoord in our owne breaſt, ſo that none other know of it: what auailes that hoord? Wherefore ſerues ſiluer if it be not imployed to the vſe of men? euen ſo what auailes wiſedome and knowledge, if it be not imployed to the vſe of men, and communicated to others? it will rot within thee, and neuer doe thee good. And thinkeſt thou that the more narrowly thou keepeſt it, that it will grow vp the more? No, no, if thou hauehave ſiluer and thou giuegive it not out, it will not grow; but if thou laiſt it out, thou keepeſt the ſtocke and receiueſt the profit: Euen ſo the word of God and the riches thereof, if thou giuegive it not foorth, it cannot grow; but if thou giuegive it out and communicate the ſame to others, it ſhall grow in thee. Concerning this matter, Paul 2. Tim. chap. 1. verſ. 14. ſaith, Keepe that faire thing that is committed in truſt to thee, meaning this word. Then in the chapter following in the beginning he ſaith, Theſe things thou haſt heard, what ſhalt thou doe with them? Cammunicate them to faithfull men. And what ſhall they doe To ſpeake much of the word to others.with them? that are able (ſaith he) to teach others. So the onelyonly way to keepe this riches with a continuall increaſe, is euer to be ſpeaking of it, and communicating of it to others. VVhere thou ſeeſt an ignorant ſoule, giuegive to that ſoule one peece of that riches. I ſpeake not this to Miniſters onelyonly, but to eueryevery one of you who heare me: for wee and ye are bound to communicate this word one to another. And thou who art the firſt giuer of it, it ſhall grow the more with thee; for it growes through giuing of it. It is not like temporall riches, of which the more is giuen, the more they decreaſe: but theſe ſpirituall riches, the more they be giuen, the more they grow. Therefore be euer giuing of them, that thou maiſt bring many liuing ſtones vntounto the houſe of God, and of Ieſus Chriſt; for thou ſhalt not be glorified till the whole bodie be glorified. Therefore as thou wouldeſt be glorified, ſeeke the reſt of the members to be glorified with thee, and be euer beſtowing of theſe riches vponupon the members of Chriſt, as thou haſt receiued of him. Theſe are the two effects that this word hath in others. The firſt is in the minde. The ſecond is in the heart and affections of the hearers. In the minde the effect of the word is, when thou teacheſt the ignorant that hath no knowledge, by Teaching of minde.opening vp the word thou doeſt miniſter knowledge to the ignorant, and ſo it ſtands in doctrine. The effect that it works in the heart is by admoniſhing and comforting, rebuking as Admoniſhing and comforting the heart.occaſion ſerues. So I note the word of Ieſus workes in all the parts and powers of the ſoule of man, in the minde, will, and eueryevery affection: it runnes through al the faculties of the ſoule. As for the word of a Philoſopher, that hath the knowledge of things earthly, it will informe thy knowledge, and it will let thee know the thing thou kneweſt not before; but it will not Pſalm. 19. 7. 8reforme nor alter thine heart: it is onelyonly Chriſts word that doth that. Men are inclined to reade good morall bookes, but I warne thee, except thou reade this word of Chriſt, nothing can reforme thy heart. Therefore ſeeke to this Goſpell. This is one thing I note, and another note is this. It is not enough for thee that haſt the word of Chriſt in thy hart in great plentie and aboundance, to informe the vnderſtanding of an ignorant, no not in heauenly things: yea and it were to vnderſtand the whole Scriptures, thou haſt not done all thou ſhouldeſt do, to make a learned hearer, though it were in the whole Note of a true teacher.miniſterie of God: what ſhouldeſt thou do more? Thou muſt admoniſh, that is, thou muſt go to the heart of the hearer, and his affections, to ſee how he is diſpoſed. So that if thou ſee the affections to be out of rule, as they will appeare in the manners of men, thou muſt tune thy ſpeech according to the affections of them, and ſtriue to put them in order. And if they be ouer loftie, thou muſt bring them low downe; and if they be deiected, thou muſt cheere them vp againe, comfort and incourage them. In a word, thou muſt comfort, admoniſh, and rebuke, according as thou ſhalt finde the diſpoſition of the hearer: if he were a King, thou muſt rebuke him as thou findeſt Admonition hard.occaſion. The world cannot abide this. Speake to my vnderſtanding, ſay they, teach me Chriſt, what hauehave you more to doe? Make me and the people to vnderſtand, but ſpeake not to my affections. Let me and them bee together, meddle not with my affections, begin not to rebuke me, and to controule my affections, I wil not beare with it. But let men ſpeak as they pleaſe, this is the truth. Neither art thou a faithfull teacher, if thou wert but a priuate man, if thou rebuke not a priuate man: much more a Preacher cannot diſcharge his dutie in his Miniſterie, if he admoniſh and rebuke not the perſon whom he ſees, and knowes to offend. And therefore away with theſe Iniunctions, and rather cloſe thy mouth then receiue ſuch an Iniunction; otherwiſe thou canſt not doe thy dutie. What profits me all the light in the world, if mine affections be out of rule? My knowledge ſhall doe me no good, and hee Affections vnruly.who ſpeakes not to thy affections, hee ſhall doe thee no good, he muſt firſt inſtruct thy minde, and then ſpeake to thine affections. I will not inſiſt. But I affirme, there was neuer more neede to ſpeake to the affections of men, to admoniſh, and rebuke, then in theſe times.
Now hee inſiſts in the ſecond thing, in raiſing vp the heart of the hearer, that is ouer farre caſt downe and heauie, ſo that it cannot ſpeake to God. To cheere it vp, I ſay, the meanes are Pſalmes, that is the firſt. The ſecond, is Hymnes. The third, is Songs, Canticles: All ſtands in ſinging, melodie of the voyce. The ſad heart, that is ouer farre caſt downe, that it cannot riſe to glorifie God, requires to be raiſed vp with the melody of the voyce. I will not inſiſt: Pſalmes are ſongs in generall of what 1. Pſalmes.argument or purpoſe ſoeuer they bee. Hymnes are ſongs of 2. Hymnes.praiſes, a ſpeciall kinde of Pſalme. Canticles or Odes are a 3. Canticlescertaine kinde of Hymnes compoſed and made after a more artificiall manner, as the ſong of Salomon. The Lord recommends theſe as meanes, to raiſe vp the heart of man to God that is ouer ſad. Then the leſſon is this: Among all the reſt of the meanes, whereby the heart is wakened and raiſed vp to God, ſinging is one. This melodie, this ſweete harmonie, whether it be naturall, or artificiall Muſicke, ſerues to raiſe vp the heart to glorifie God. And therefore the melodie of the voyce it ſhould be applied to the edifying of others. Looke how ye vſe your voyce ye that hauehave it; the Lord giues it to thee for the edifying of thy brother. If any hauehave a Canticle, vſe it to the edifying of thy brother: the greateſt part vſe it to the deſtroying of the hearer, and feeding of their foule affections to vanitie. Well, take heede you who hauehave voyces to ſing, for thou ſhalt giuegive an account, if it be not to the edifying of the hearer.
In the words following, hee inſiſts in a large deſcription of theſe three. Firſt for the matter, as concerning it; it ſhould be ſpirituall and heauenly. All the matter of Pſalmes, Hymnes, and Canticles, ſhould be ſpirituall. For why? they come from the riches of the word in the heart. If thou hauehave this ſubſtance within thee, all thy ſongs will be of Scripture, of heauenly things, and all to glorifie thy God, and to edifie thy brother. Well, this that Paul ſpeaks, condemnes all theſe ſongs of vaine and filthie purpoſes. Fie vponupon thee, who doeſt abuſe thy voyce in foule bawdrie matters, to corrupt and infect the affection of the hearer: It had bin better thou hadſt not gotten a voyce. Then he comes to the forme of ſinging, which is, it ſhould be gracious, that is, it ſhould hauehave ſuch gratiouſnes, and grauitie, as might conuey grace to the heart of the hearer. This condemnes all theſe light and wanton tunes that miſtune the affection of the hearer. Beſides this, it condemnes this chirming and chaunting in the Papiſtical Church. This word grace condemnes all, becauſe by their broken notes of Muſicke they breake the words of the Scripture, and ſo they darken the ſentence, that the words cannot be vnderſtood, and feede not the heart with the words and ſentences of the Scripture, but feed the eare with a vaine tune, and ſo it condemnes all their ſinging; for al is graceleſſe: becauſe this ſinging which the Apoſtle requires ſhould be ſuch, as ſhould not breake the words of the Scripture, but ſhould make them more plaine and diſtinct. In the third place he comes on to the chiefe Organ, that is, the inſtrument wherewith they ſhould ſing. It is not with the Organs of the Papiſts, no not with thy tongue; but it is with the heart, and with the affection of a well ruled heart. Therefore as a fidler, or any that playes on an Inſtrument tempers his Simile.Inſtrument, that a ſweete harmonie may be heard of it: Euen ſo before thou ſing, temper thou thy heart; and let thy ſong riſe, not from thy throte, but from the depth of thine heart, that is, from thine affections ſet vponupon God.
Laſtly, he ſets downe to whom we be to make this muſicke, and whoſe eare we be to pleaſe in ſinging. He ſaith it is to the Lord: then it is the Lord Ieſus Chriſt, to whom thou ſhouldſt direct thy ſong, and whoſe eare thou ſhouldeſt pleaſe. So that he or ſhe that ſings either Pſalmes, Hymnes, and Canticles, ſhould ſet themſelues to pleaſe the eare of Ieſus Chriſt. You ſee theſe vaine ſingers ſet themſelues to pleaſe the eares of men; but thou that wouldeſt ſing with grace to edification, ſet thy ſelfe to pleaſe Chriſt Ieſus, that hath pleaſed thee. O woe to thee that will not endeuour thy ſelfe to pleaſure. Whom? not fleſh, but him who hath pleaſured thee. Fie on thee, that ſhouldeſt pleaſe thy ſelfe, with the diſpleaſure of thy Lord! For what haſt thou won, whē thou haſt pleaſed al the world, with diſpleaſing of God? When thou ſingeſt to the pleaſure of God, thou giueſt grace to the heart of thy neighbour, and edifieſt the hearer. Thus much (brethren) of the meane whereby theſe graces are gotten.
As for the verſe that followes, taking occaſion of the former, he ſets downe a generall rule of all thine actions, to wit, that in al, Ieſus Chriſt ſhould euer be before thy eye: Al ſhould be done to his honour. Firſt he ſaith, Whatſoeuer you doe, doe all in the name of the Lord Ieſus. That is, by calling vponupon his holy name, begin with him, and looke that thine eye be firſt on him: and ſay, Lord, mine eye is vponupon thee, and all is for thy glorie. And in the end of the verſe, he will not giuegive thee leaue to thanke the Father without the Sonne: for he ſaith, Giuing thankes to God the Father euen by him. The leſſon is then; In all actions and ſpeeches, euer reſpect Ieſus Chriſt his honour and glorie: he is a maieſtie of maieſties. When thou art honoring God the Father, miſſe not Chriſt by the way (otherwiſe thou ſhalt hauehave no acceſſe to that tribunall of grace) and ſay, O my God, I thanke thee through my Mediatour Ieſus Chriſt. Lord hauehave merciemercy on me, for my Mediatour the Lord Ieſus ſake; for there is no merciemercy without Chriſt. The ground of this doing is, let be that he is God he hath alſo a Lordſhip ouer thee. Read Rom. 14. 8. 9. For this end hath hee died and riſen againe, that hee might be Lord both of the dead and of the quicke. So honour him as thy Lord. As Paul 2. Cor. 5. 15. Chriſt hath died and riſen to that end, that he who liues, liue no more to himſelfe, but to him who died for him, and roſe againe. Looke that that life of thine bee to him. Let all thy life, thy words and thy actions be to his glorie. Whereto ſhould I inſiſt to recommend this matter to you? experience teacheth it. What ioy hath a man in any action, be it neuer ſo faire? what ſweetnes hath any man? except in the meane time his eye be vponupon the Mediatour the Lord Ieſus, except his conſcience tels him hee ſpeakes to the honour of the Lord Ieſus. I preſſe ye with experience, foundeſt thou euer any true ioy in thy heart, when thy hart & eye was not on Chriſt? No, no: there is no actiō if it were neuer ſo glorious, that will miniſter ioy to thy heart, except the eye & heart be on Chriſt. No, if it were a Preacher, if he hauehave not the eye of him on his Lord, his ſpeeches auailes not; they will not comfort the ſoule of him. Therefore hauehave euer thy eye vponupon this Lord Ieſus, as euer thou wouldeſt hauehave pleaſure and ioy in thy heart, and benefit to thy ſelfe in the Lord Ieſus. To whom with the Father and bleſſed Spirit, be all honour and praiſe for euer,
Amen