that blessed Saint our Noble Queene Elizabeth And of this our most gratious King Iames hath beene a pregnant example God grant he may alwaies so be Amen When the King commands Vse 3 see thou obey for if thou refuse thou fightest against God himselfe resisting his ordinance so the Lord himselfe interprets namely himselfe to be opposed when the commands of Magistrates are not obeyed o See Exod. 16.8 Pretend not conscience Num 16.11 1 Sam. 8.7 or religion for thy refusall Thy conscience thou saist smites thee if thou submit to orders Ecclesiasticall commanded but for disobeying the Magistrate and resisting the ordinance of God thy conscience smites thee not Take heed this is the way to plucke vpon thy selfe the wrath of God to thy condemnation VERSE 3. For Rulers are not a terrour to goed workes but to the euill wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same 4. For he is the Minister of God to thee for good THe occasion and order of this Text may be from the latter part of the second verse but the Argument is principally to be applied to the precept in the first verse So Chrisostome and Caluin The Argument is taken from the end for which powers were ordained which is the good of mankind in these two branches Reward and punishment the sinewes of gouerment Thus That which is ordained for the singular good of Man is to be obeyed submitted vnto and not resisted But Powers or Magistrates were so ordained For there can be nothing better then that good men should be rewarded and euill men punished This Argument is first set downe in these words For Rulers are not a terror to good workes but to euill and afterward repeated to the end of the 4. verse Rulers This word is so generall that it extendeth it selfe to domesticke gouernors but here is to be vnderstood only of them which haue the power of the sword whether they be supreme or subordinate Are not a terror to good workes but to euill We must feare God and the King and authority languisheth where it is not feared But yet Rulers are not that is ought not to be a terrour To good workes workes for workers the effect for the cause but to ill workes that is workers the Apostle so speaking because men are to be rewarded or punished according to their workes Good and ill workes Not so Theologically as a good worke that is done of faith of a sincere minde and for the glory of God ill works contrarilie for the Magistrate cannot iudge of this but ciuilly good or euill which are according or contrary to the lawes diuine humane positiue municipall of Kingdomes Cities and Corporations whereby the conuenient and necessary discipline of euery State is established This is repeated in the words following and the repetition elegantly set forth by a Rhetoricall communication whereby both parts are declared first that Rulers are not a terrour to the good Secondly that they are a terrour to the euill The first in these words Wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same verse 4. For he is the Minister of God to thee for good The second in the words following to the end of the 4. verse The first hath two parts A Question and an Answer The Question Wilt thou then not be afraid of the power As if Paul called vnto him a fearefull and carefull subiect who studied so to liue as that he might not offend the Ruler nor come within the dint of his sword The Answer Doe that which is good c. Where we haue an aduice exhortation or praecept and the reason The Aduice Doe good that is obey and resist not He meaneth not the profession of Christianity for that bred hatred but such good as was so in the iudgement of the Heathen themselues which is a ciuill conuersation agreeing to the lawes of the State wherein we liue The Reason And thou shalt haue praise of the same The fruit of subiection is praise a sweet fruit and of all exceedingly desired though it may be deserued but of a few Praise is here largely taken as Tehillah in the Hebrew implying not onely immunity of punishment as a verball commendation but a partaking of all liberties freedomes priuiledges commodities of a good subiect according to the lawes This is confirmed for better assurance and incouragement from the end why Magistrates were ordained which is the good of man as before He is the Minister of God to thee for good He is the Minister of God The word which is ordinarily giuen to Ministers of the word is here giuen to the Ministers of the sword There is a great agreement betweene them in regard of the Lord whom they serue which is one and the same euen the Lord Iesus and in regard of the common end of both their Ministeries which is the good of men But there is also great difference in regard of the obiect and the manner The ciuill Magistrate is for the Naturall Morall Ciuill and Spirituall good by the power of the sword The Minister of the Word is for the Spirituall good not by Law or force but by preaching the word administring the Sacraments and execution of Ecclesiasticall discipline vnto which also reacheth the power of the Magistrate not to execute them in his owne person but to see them executed For good What good For naturall good that thy life and safety may be preserued For Morall that thou maist bee brought from vice to vertue Ciuill that thou maiest safely enioy thy possessions and that society and publike honesty may be defended and maintained For Spirituall establishing the true worship of God as the keeper of the first Table of the Law To thee euen thee which art a Christian also who of all others wert least in safety if there were no Rulers nor Lawes Magistrates are ordained for the praise and good Doctr. of the good and them which liue in order Prou. 14.35 The Kings fauour is toward a wise seruant And 16.13 Righteous lips are the delight of Kings and they loue him that speaketh right 1 Pet. 2.14 Gouernours are sent for the praise of them which doe well Of this Dauid is an example Psal 101.6 Mine eyes shall be vpon the faithfull in the Land c. But many liue in order and doe good Obiect which yet receiue no praise but vexation How is the Magistrate then for their good It is thus answered by one a Anselmus in locum Si bonus nutritor tuus Answ si malus tentator tuus est Nutrimenta libenter accipe sic etiam tentationem vt aurum probere If he be a good Magistrate he is thy nourisher if an ill one he is thy prouer take thy nourishment willingly and also thy triall that thou mayest be proued to bee gold And thus by another b
of losing the same Meat and all indifferent things if they be considered in themselues haue a free vse and may and sometimes ought to be omitted for our brothers sake which is otherwise in those things which of themselues doe belong to a blessed life Acceptable to God as he is our Father now reconciled by the merits of Iesus Christ so God is said to be well pleased with our deuotion Heb. 13.16 But if we consider God as a Iudge then all our seruice is too deficient to procure acceptation and we and our sacrifices are acceptable onely by Iesus Christ as S. Peter speaketh 1 Pet. 2.5 Approued of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word taken from the allowance of Coyne as if he should haue said that he which serueth Christ in these things is a Currant Professor Of men that haue a sincere iudgement Caluinus for wicked men reuile and disgrace such and yet outward righteousnesse and peace haue praise among such for vniust dealing and contention are things odious to all The iust and peaceable are acceptable to God Doctr. and approued of men as the true seruants of Christ Pro. 3.1.2.3.4 My sonne forget not my law c let not mercy and truth forsake thee c. So shalt thou find fauour and good vnderstanding in the sight of God and man So for the acceptation of God Acts 10.35 and the approbation of man 1 Pet. 3.13 and of these was Christ a singular example who encreasing in wisedome and stature was in fauour with God and man Luke 2.52 Whether thou vsest indifferent things or vsest them not Vse 1 whether thy garments be white or blacke whether thou sittest or kneelest doe righteousnesse abstaine from sinne obey the Magistrate and liue peaceably in the Church for in these things thou seruest Christ not in the other Acceptable to God and approued of men Vse 2 Here note the order and the coniunction of these first acceptable to God before approued of men and these are so knit together that whosoeuer is or is not acceptable to God ought or ought not to be approued of men but it doth not hold backward that they which are approued of men ought to be or are acceptable to God Hence we haue three things 1 A direction wouldest thou be acceptable to God be righteous and peaceable wouldst thou be approued of men labour to be acceptable of God The way to credit and glory euen in this life is to glorifie God 1 Sam. 2.30 Ioh. 12.43 Them that honour me I will honour saith the Lord. And because the Pharisees loue the praise of men more then the praise of God therefore are they contemptible euen before men Hence it comes to passe that many Noble and rich men are despised notwithstanding because though they desire to be honored yet they begin not at God 2 An admonition that we should approue of them which are acceptable to God and improue them which are not The iust and peaceable are accepted of God approue thou of them How canst thou iustifie to approue of drunkards common swearers and to contemne such who conscionably serue God How canst thou iustifie to neglect the iust and peaceable and to esteeme of the vniust and contentious and yet we haue some who wil vilifie them which keep peace and good order and highly esteeme onely of those who breake the same It is wonderfull that to obey Magistrates and to liue peaceably should be accounted a fault and to resist Magistrates and be contentious a vertue What is it to call good euill and euill good if this be not 3 Consolation If men doe not approue thee yet if God accept of thee it is enough thou hast great cause to be of good cheere The safest way is to please God howsoeuer men thinke of vs. I would bee approued of men and please them if they will be pleased with doing good but if they will not bee pleased vnlesse I bee vniust and vnpeaceable I dare not buy at so deare a rate the approbation of any mortall creature The Kingdome of God is not in words but in power Vse 3 If thou hast a forme of godlinesse shew the power of it in thy life If thou professest that thou knowest God deny him not in thy workes This the blemish of religion that to twenty good words we haue not one good worke But Christ will not bee serued with words but really in the workes of righteousnes and with a peaceable conuersation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Nazianzen Nazian in Tetrast A speechlesse worke is better then a deedlesse word VERSE 19. Let vs therefore follow after the things which make for peace and things wherewith one may edifie another THis verse is the application of the 17. and 18. verses In the which is an exhortation to peace and mutuall edification In this exhortation are the Duty and the Amplification Of the Duty there are two branches 1. Peace 2. Edification Outward peace is here vnderstood which is either generall and may be called Ciuill which is to be with all men of which we haue written Rom. 12.18 or more particular which is Ecclesiasticall with the Brethren and may be described to be a mutuall concord and consent of Christians in opinion affection words and behauiour in their whole life A pretious Iewell To edifie is a Latine word and signifies to build a house chiefely a Temple And here translated to signifie the promoting of our brethren in faith and grace that they may bee made better and more and more grow vp in Christ As builders of a house do mutually helpe one another till they haue finished so euery one is to be ready to doe seruice to his brother till he obtaine the glory The faithfull by an elegant Metaphor are called the temple and house of God in which he dwelleth by his spirit and the whole company of the elect are compared to a great City 1 Cor. 3.16 6.19 2 Cor. 6.16 the new Ierusalem built vp of the beleeuers as of liuing stones as diuinely the Prophet Esay declareth Esay 54.11 12. and S. Iohn Reuel 21.10 seq The Amplification is threefold 1 From the Illatiue therefore In as much as the Kingdome of God is peace and so Christ is serued therefore let vs put away strife and imbrace peace 2 From the persons let vs implying the strong and weak also wee must all liue peaceably one with another and edifie one another I am bouâ—â— to thee and thou art bound to mee in these things 3 From the manner these must be done wisely let vs indeuour vnto things which make for peace c. by auoyding those things which may hinder and by doing such things which may further the same There is wisedome required to discerne what makes for peace and what for contention Also we must earnestly follow such things as the word signifies many wish for peace and say would God wee were at peace and God send peace but they
and naked Some are clad halfe way as the messengers of Dauid to Hanun in some things they are carefull but in other they take liberty But we must be cloathed with Christ from top to toe that no part of our owne filthy ragges may be seene nor our nakednesse but that whatsoeuer is heard or seene in vs may be of Christ As a man is contained in his garments Aquinas in loc and seene in their colour so in him who imitates Christ must nothing be seene but the workes of Christ Christ is a neat hansome straite garment it is not easie to put him on He that hath a bunch of pride drunkennesse can neuer get him ouer all such things must be pared off before it will fit vs. In other garments if they be too short or too strait they may be pieced or eeked out or if too wide or long they may be cut lesse or shorter till they be fit to our bodies but our Garment we speake of may not be patcht nor curtailed nor fitted to vs but we must be fitted to that The Taylor fits our garments to our bodies but we must be fitted to this garment Christs will may not submit to ours but ours to Christ Labour to put on Christ Vse 3 It is horrible to see what monstrous attires for fashion and vnreasonable for charge men and women daily inuent and weare beyond their abilitie and rancke and contrary to their sexe but the best and seemliest garment which is Christ is not regarded or put on Men and women seeke for rich cloathing for their body but esteeme not the nakednesse of their soules The reason of this strange negligence is this Euery one would be esteemed and taken forth they cannot for their vertue and honesty and therefore they thinke to carry it away with their sine cloathes these are they which lay their whole substance on their backes these are they which bestow so much time in trimming and trussing and cutting and poudering c. that betweene the combe and the glasse as they say they can neuer finde leasure to serue God These are they who had rather the Common-wealth should bee out of order then their perriwigs and disordered apparell Apelles his prentice not doing his part in the face of Helen whom hee was to draw all to be dawbed her apparell with gold and garish colours Notat Clemens Alex. 3. paeda ca. 10. to whom Apelles O adolescens cum non posses pingere pulchram pinxisti diuitem O young man seeing thou couldst not paint her beautifull thou hast painted her rich So many their liues be not faire therefore their clothes are rich It is our folly to esteem of men more for a gold ring Iames 2.2 as Saint Iames speaketh then for vertue which hath caused this madnesse in many more to seeke gay and costly garments then to put on Christ Mat. 6.25 Our Sauiour sayd that the body is more then the rayment but I verely thinke that there are some so besotted who if a rich suit of apparell and vertue nay Christ himselfe were set to sale would rather giue a hundred pounds for the gay cloathes then a hundred pence for Christ Let vs not esteeme of men but for their vertues and let vs seeke to put on Christ rather then outward apparell In the morning when thou dressest thy selfe examine whether thou haue put on Christ Thou art ashamed of a foule garment and art thou not ashamed of drunkennes whoredome c. If thy garments need mending doth not thy life much more Thou art ashamed of the nakednesse of thy body and therefore thou puttest on apparell Oh consider if the vildenesse of thy heart and thy wicked thoughts and desires were known or it may bee if that which thou didst this last night were knowne what great cause shouldst thou haue to bee ashamed God knowes it put on therefore the Lord Iesus Christ by faith and repentance that thy spirituall nakednes may be couered from the sight of God and men Hast thou put on Christ weare him honestly and carefully Vse 4 if thou puttest on thy bodie a new garment thou keepest it from the dust and spots so hauing put on Christ in thy baptisme suffer not that white garment to be spotted otherwise how wilt thou be able to bring it forth at the last day Muritta a Deacon baptized one Elpidophorus who afterward persecuted Muritta and others but the Deacon brought out his white garment and held it vp and shooke it against him saying These linnen garments Elpidophorus shal accuse thee at the comming of the Iudge of all which I haue kept by me as a witnesse of thy Apostasie c. Haue a care then that thou staine not thy profession and dishonour his name after which thou art called If thou hast put on Christ wallow not with that pretious garment in the mire of thy former sinnes VERSE 14. And make not prouision for the flesh to fulfill the lusts thereof THe exhortation to put on Christ in the former part of the verse is here amplified from the Effect of such putting on which is that we doate not on the things of this life and that our care for worldly things abates He that putteth on Christ is rid of a great deale of care and thought for the flesh This Effect is brought in by an Occupation of which after the exposition of the words These words containe two parts a Prohibition Make not prouision for the flesh and a Limitation to fulfill the lusts thereof which limitation is added because that which is forbidden is not simply euill Flesh This word is of diuers significations here it either signifies our corrupt nature or the body If you take it for nature corrupt then the second part is an exposition of the first But it is best to take it for the body as the very words must needs import Make not prouision that is with care as it was sormerly translated which must also be here vnderstood according to that of our Sauiour Mat. 6.25 Take no thought for your life what you shall eate c. To fulfill the lusts To fulfill is added to fill the sense Lusts Lust or concupiscence is a naturall faculty of the soule desiring obiects conuenient to nature and abhorring the contrary That which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in insensible things in sensible and reasonable creatures is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This concupiscence or lust in entire and pure nature was euery way ordinate In corrupt nature the faculty it selfe as it is naturall is to be reckoned among naturall good things put into vs by God and the motions of it vnto things naturall as desiring of meat drink sleepe apparell c. are indifferent but by prauity adherent they are euill three waies 1 In regard of the obiect when that is desired and coueted which is forbidden as in the tenth commandement that which is our neighbours 2 In regard of the measure as when
the principal city do in such cases goes abroad vnto all men He saith not Vse 2 your knowledge but your obedience is come abroad vnto all men A great commendation for the praise of godlinesse is in obedience vnto this Cities townes families priuate persons should aspire so to liue that their obedience may come abroad among all if it be rather iustly said that their disorder drunkennesse riotousnesse prophanenesse is come abroad it is a fearefull hearing Paul is glad of the good report of the Church of Rome for their readinesse to obey Vse 3 so are we to reioyce with the Angels at the conuersion and proceeding in grace of others We must be wise to that which is good Vse 4 as simple to that which is euill for as it is a sinne vnder a shew of zeale to deceiue so is it to be deceiued and mislead The Merchant buyes not all wares but those which are for his turne and commodity The Husbandman buyes not all or any corne to seed his land but that which is cleane and sound so are we to be much carefull and choise what opinions we drinke in with what faire words and vnder what faire shewes souer they be by what persons soeuer tendered vnto vs. Obserue here a direction from Paul Note this Direction In a Church where the Doctrine of Saluation by Christ onely is soundly and truly taught and receiued if any the most sanctified man in shew shall teach any thing which may tend to make a diuision or faction and to disturbe the peace of the Church suspect and be sealous thereof for it is either false or if true yet better to bee buried as low as the Center of the earth then to bee broached to breake the peace and vnity of the Church Here it is that Paul would haue them wise that if any opinion smell neuer so little of Schisme and diuision to damne and renounce it There are two things which are to bee most pretious to vs The truth of Doctrine the Peace of the Church they are as two sisters either of which without the other is vnprofitable and dyes Be wise therefore vnto that which is good as serpents Mat. 10.16 be simple vnto that which is euill as Doues As the Serpent stoppeth her eare and will not hearken to the voice of the charmer charme he neuer so wisely so stop thine eares and refuse to heare the hissing such serpents which shall goe about with their faire tongues and shewes to cause thee to eate of the forbidden fruit to oppose the state and constitutions of a true and famous Church and to disturbe the peace thereof The Lord by his Prophet complaines of the Iewes because they were wise to doe euill but to doe good they had no knowledge Ier. 4.22 1 Cor. 14.20 be thou wise to doe well and simple to doe euill in malice a child in vnderstanding a man VERSE 20. And the God of peace shall bruise Satan vnder your feet shortly The Grace of our Lord Iesus Christ be with you Amen IN this verse are the two other parts of the Amplification The first is a consolation The God of peace shall bruise Satan vnder your feet shortly The second which is a prayer to be referred to the 24. verse The consolation is a promise that howsoeuer God permit Satan to trouble the Church of Rome then by the Authors of diuisions and offences yet shortly he will bruise him vnder their feet They must fight it out but the victory is certaine of which their are foure things here considerable 1 The author of this victory The God of peace so called also in the last verse of the former Chapter because he loues peace and giues peace and surely so he loues it that the peace makers are pronounced blessed by our Sauiour and to bee marked thereby for the children of God Mat. 5.9 The god of the world which is Satan sowes dissension but the God of heauen and earth the God of his Church hee makes peace 2 The party conquered Mat. 13.39 1 Pet. 5.8 Satan that is an enemy our aduersary who stands against vs euen at the barre before God accusing and pleading against vs laying our sins to our charge that we might be damned Euen this Satan the Diuell shall by the power of God be bruised vnder our feet himselfe and his instruments tyrants hereticks schismaticks hypocrites and those things whereby his kingdome is vpholden out of the church idolatry and infidelity in the church dissension and profanenesse 3 The manner of the conquest Shall bruise vnder your feet we shall gloriously conquer and Satan shall be abased vnto the lowest degree of Deiection As Ioshuah caused the princes of Israel to set their feet on the very necks of the fiue kings so will God throwe Satan downe and make vs trample him vnder our feet 4 The Time Shortly though he now rage yet ere long he shall be throwne downe that is at the day of Iudgement Ambrosius say some Which we may expound the day of euery mans particular iudgement which is death or of the Generall Iudgement at the last day Or shortly that is prophecying of the conuersion of the Romane Empire to the faith Toletus which was in the daies of Constantine or of the Iudgements of God vpon the persecuting Emperours or rather comforting them Gualterus that shortly the dissensions caused among them by the subtilty and malice of the Diuell should be quenched and the Authors silenced which I verely thinke came to passe by this letter and by Pauls labours 〈…〉 among them God will make 〈◊〉 Church and children to conquer Satan Gen. Doctr. 3.15 It that 〈…〉 â—eeâ— of the woman shall bruise thy head that is of Saâ—aâ— This is meant of Christ and in as much as that which heâ—â—â— he did for vs who are his members we in him shall doe the same that is conquer him 1 Cor. 15.57 Thanks be to God which giueth vs victory through our Lord Iesus Satan is the author of all dissension and mischiefe wrought in the Church whosoeuer be the instruments of it Vse 1 Reuel 2.10 So the diuel is said to cast some of the Smyrnians into prison meaning the enemies of the Church by the Diuels instigation The Diuel is our deadly enemy of whom Vse 2 in regard of our sinfulnesse wee haue great cause to be afraid for his power is great and his malice not to be expressed and he hath infinite slights and policies do deceiue vs and bring vs to confusion neuer ceasing going about and seeking to deuour vs. He knowes how to fit euery mans humour and to apply a temptation according to his inclination He knowes when open force and when secret fraud will most hurt the Churche of God In Queene Maries daies when the gouernours and rulers were enemies to religion then he set vpon the Church with imprisonments banishments fire and sword Leo Mag. serm 6. de Epi. domini
of it The Gospell of which are three things set downe First the administring cause thereof which is Saint Paul according to My Gospell not the History of the Gospell written or dictated by Paul but according to the Doctrine of the Gospell preached by Paul and the rest of the Apostles or written vnto the Romanes in this Epistle wherein indeed the summe of the Gospell is contayned Secondly The materiall cause of it The preaching of Iesus Christ For Christ is the scope and summe of the Gospell and as Paul desired to know nothing but Christ crucified and gloried in nothing else so he preached nothing else Vnlesse wee would expound the words actiuely Heb. 2.3 according to that which was preached by our Sauiour Christ according vnto that in the Epistle to the Hebrewes where the Doctrine of saluation is called the Word spoken by the Lord. Thirdly The formall cause The Reuelation of the Mystery kept secret since the world began but now made manifest and knowne Concerning which wee may here note foure things First to whom it is now manifested and made knowne to all Nations before there was a great silence of the Gospell it being shadowed with many types and figures but now such veyles are taken away there is a Reuelation and manifesting of it before it was knowne to the Iewes onely but now to all Nations Secondly the meanes whereby it was made knowne the Scriptures of the Prophets For to him that is to Christ giue all the Prophets witnesse Act. 10.43 Act 26.22 and therefore Saint Paul in his preaching said none other things then those which were spoken by Moses and the Prophets and when he came to Rome he expounded and testified vnto them the Kingdome of God perswading them concerning Iesus both out of the Law of Moses and out of the Prophets Act 28.23 Thirdly the Authority The Commandement of God set forth by another of his attributes Euerlasting without beginning and without end Fourthly the end of the manifesting and publishing of the Gospell for the obedience of Faith not onely that wee should know it and taste of it but beleeue it and obey it The second Attribute in the description of God is his Wisedome v. 27. set forth by this Exclusiue Only To God only Wise So 1. Tim. 1.17 the onely wise God and Iude v. 25. the only wise God our Sauiour which exclusiue is to be added to all his Attributes 1. Tim. 6.15 1. Tim. 6.16 Reuel 15.4 as Onely Potentate Onely hath immortality Onely Holy There are many wise men and women so the Angels But men by institution and meanes and Angels and men by participation and the Gift of God and in part But God is wise absolutely Hieron in locum infinitely and by Nature being the Fountaine and Ocean from whence the drops and small streames of wisedome are deriâ—â—ed vnto the Creatures The publishing and preaching the Gospell to all Nations Obser was by the Commandement of the Euerlasting God who is omnipotent and Onely wise As no other wisedome and power could haue so brought it to passe so though the Deuill Tyrants Infidels Atheists Papists and all wicked men ioyne their power and cunning they shall neuer be able to roote it out This is our comfort though our enemies be strong and wise yet our God is stronger and wiser then they 2 From the meanes by whom wee are to giue glory to God which is by our Lord Iesus Christ so Colos 3.17 Giuing thanks to God and the Father by Him For our spirituall sacrifices are acceptable to God by Iesus Christ as Saint Peter speaketh 1. Pet. 2.5 3 From the continuance of performing this duty for euer 4 From the Affection wherewith Paul glorifies God which is vehement testified in this word Amen God is specially to bee glorified of his Church Doctr. for his power and wisedome in confirming of his Elect by the Gospell Ephes 3.20.21 Now to him that is able to doe exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs. Vnto him be glory in the Church by Christ Iesus throughout all ages world without end Amen Iude v. 24.25 Now to him that is able to keepe you from falling and to preserue you faultlesse before the presence of his glory with exceeding ioy To the onely wise God our Sauiour bee glory and maiesty dominion and power now and euer Amen REVELATION 5.13.14 Blessing Honour Glory and Power be vnto him that sitteth vpon the Throne and vnto the Lambe for euer and euer And let the whole Church in Heauen and Earth fall downe worship and say Amen Amen Amen