Lecture 8 · 2 Thessalonians 2:11–14

THE EIGHT LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

THE dayes bygone (beloued brethren in the Lord Iesus) we haue heard a Prophecy of that uniuersall Apostasie that was to come, and of the reueiling of the Antichrist, who should be the head and ring-leader of this vniuersall Apostasie. We heard of the Antichrist to be reueiled, he is painted out and deferyued in his owne collours before he was reueiled, euen as we see him this day: For Paul could not haue set him out more viuely in his nature, properties and actions, if he had seene him nor he hes done in this Prophecie: for he descryuos him euen as if he had seene him with his eyes. He hes descryued him from his nature, He shall be a man, sayes he not a single man simplie, but he meanes by this word one man, a succession of men in one kingdome. As for his properties, he sayes, he shall be a man of sinne, and addicted slaue to sinne. Next he shall be the sonne of perdition, destinate to destruction and euerlasting perdition from al eternity. As for his actions first in malice of his hart he shal oppone himselfe against all thing that is called God, and is worshipped either in Heauen or in earth. He shall oppone himselfe both against the Majestie of God in Heauen, and against the majesties of Kings and Princes on earth. Againe in pryde of his hart he shall lift himselfe aboue euery thing called God. More, in the pryde of hart he shall sit in the Temple of God, as God in Gods seate vpon the consciences of men, to control them, which thing properly pertaines to God. No creature hes power ouer the consciences of men, it is proper to God onely. More, he shall showe himselfe in all his styles dignities and names as God. He shall reaue these from God and shall cloath himselfe with them. Last, he is descryued from that effectualnesse and powerfull working which he shall receiue of Satan, and which at his comming he shall haue in the harts of men, partly by working wonders, partly by false and fraudulent doctrine. But in whom? He sayes, in them that perishes, that is, in them that are ordeined to destruction before the foundation of the world was laid; in these he shall be powerfull, they shall beleeue him in all that he does and sayes. Then he sets down one cause of the perdition of these men in whom the Antichrist is and shall be effectuall. To witte, their owne merite and desert, they will not receiue the loue of the trueth, they contemne the light of the Gospell, and therefore perish shall they. God indeed hes decreed from all eternitie that they shall perish; but, before the decreete be put in execution, their merite shall interuene, and in tyme they shall contemne the trueth of God, which shall procure that damnation, to the which from all eternity they were predestinate.

In the first verse we read the Apostle showes by what order damnation and perdition shall follow vpon the contempt of the light of God in Iesus Christ. Marke this. Damnation shall not follow vpon the contempt of the trueth immediatly, but something shal interueene, first there shall follow one plague of God: for he shall send vpon these men strange illusions, that is, he shall hound out the Antichrist with his effectualnesse, and he comming with the effectualnesse of Satan shall deceiue them, he shall blinde them, as it were, and put out their eyes. What shall followe on that? Being blinded they shall goe forwarde in their sinne and so goe downe toward Hell, as it were, by another steppe. And as they contemned the light before, so now, being deceiued, they shall embrace greedilie lies. And what shall followe vpon this? Embraceing lyes and vanities damnation shall ensue. This is the meaning of this verse. Then, ye see, a man is not shot in Hell at the first. No, when a man hes committed one sinne, God will not put him in Hell at that same instant, but he shall make him goe to Hell by degrees, from steppe to steppe, and from sinne to sinne in his just judgement, he shall make him stop from a smaller sinne to a greater sinne: and this he will doe by plaguing of him and inflicting on him either spiritual or temporall judgements, and being beatten he will not amend. No, mark this. A reprobate will neuer mend, all the temporall judgements in the world will not better him, but he will be ay worse and worse, so that if he sinned before, now being plagued he shal go to a greater sin, and shal not make an end of sinning till he end in judgement.

Marke another thing here. Ye see what the Antichrist is with all his force and effectualnesse, his wonders and his doctrine whereby he is effectuall in them that perishes. Is he without God trow ye? No, he is no other thing but a burrio sent from the Tribunal of God to plague the ingrate world, as the king would send an hangman to hang a thiefe or murtherer; God in his just judgement sends him to execute justice vpon this ingrate world for the contempt of the light of the Gospell. The Pope is Gods burrio whom God sendes, for to plague this ingrate world for the contempt of the Gospell of Iesus Christ. When this great vniuersal apostasie began the great Antichrist was sent by God to be the worker of it. And, brethren, what trow ye is the cause of this trouble sent in our Church this day? This high contempt of the light of the Gospel hes beene the cause, and if we continue in this contempt, troubles shall not leaue off. This same Antichrist the Pope by his supposts shall make adoe amongst vs, the Lord shall send an auenger to plague the soules of men that will not beleeue the Gospell. Another thing marke here. He sayes not that God shall suffer him, and suffer strong illusions to be wrought by him, but he sayes, he shall send them, he shal be an efficient, a doer, and a principall directer of this turne. Then ye will aske, Is God the author of euill? I answere, there are two sortes of euill, there is one euill that they call the euill of a fault, there is another euill that is called the euill of punishment, according to that saying of the Prophet, There is not one euill in the cittie, (that is, there is no punishment in the cittie) that the Lord doeth nor. As to the euill of a fault in sinne, he is not the author and worker of it, but suffers it to be wrought by euill men. And as to the other the Lord is the author of it, as that saying of the Prophet before vttered by me witnesseth. And therefore, Hell as it is a punishment, is ordeined by the Lord, and so this place is to be vnderstood. Who hardned the hart of Pharao? Who giues vp men to a reprobate mind? Is it not the Lord to punish their sinnes? But I will not insist in this matter.

Lastly I note in this place, that, this plague the Apostle speaks of here, is, a blinding and deceiuing of the minde. There are two powers of the soule, the minde and the hart. This plague is especially the plague of the minde. I shall make this cleare to you. There are two sortes of lightes in the minde, there is a naturall light wherewith we are borne, and ther is a supernaturall light, which we get by the word and Spirit of Christ. Now there is such a conjunction betweene these two, that, if a man, when the supernaturall light is offered from Heauen, refuse and contemne it, looke what will follow. The Lord from the Heauen in his just judgement shall pluck from him the naturall knowledge, and set him vp blind in thinges naturall and common, he shall pluck the common sense from him, that is, he shall render him ouer to a reprobate mynd without al judgement and discretion. What shall follow then? Then like a mad man he shall run here and there to fin; he shall passe ouer the bounds of common honesty, he shall leape ouer all the lawes of the second table, he shall be a rebell to God and man, he shall be a murtherer and a theefe, and he shall follow all concupiscence in the world, and as for the first Table, which is concerning godlines, he sets himself against: He will be an Idolater, an Heretike, an Athist, a man of no religion, and all this commes of a reprobate mynde which is procured of Gods just judgement because that spirituall light was so contemned that he would not suffer it to be conjoyned with that naturall light. Therefore when we see these lightmynded men, and these that will be counted Lords and Peeres in the Land, repyne to this glorious light of the Gospell, take vp the judgement of God that lightes vpon them. The Lord suffers them to passe the bounds of common honestie, they are wrapped vp in a reprobat sense. Count no more of them then of madde men whom the Lord in justice shall confound for euer. No, if they were here, I would say they were mad men, running headlong vnder the vengence of God to destruction. The Lord giue them eyes to see this and harts to vnderstand that they may be reclaimed from this fearce wrath of the Lord. They want both naturall wit and supernaturall: for he that will not suffer this light of the Gospell to be conjoyned with this natural light, he hes no wit at all, he is a madde bodie, he will not care to doe whatsoeuer euill he may both to himselfe and others. The Lord saue vs from this sort of men.

In the verse that followes first we haue the effect that ensues vpon this sinne of beleeuing of lies; vpon the first sinne the contemning of the trueth followes; the next sin of beleeuing errors and lies, vpon this sin againe followes judgement and indignation that they may be condemned, sayes he. In the next part of the verse he repeats the two sinnes vpon the which damnation proceeds, the first is insidelitie, vvho beleeued not the trueth; the second is beleeuing of lies and vntruth, and all maner of vnrighteousnesse. He joynes these two together, not beleeuing the trueth and beleeuing lies, and they go together necessarly: for if thou beleeue not the trueth, of necessity thou shalt beleue vntrueth. If thy hart repose not on God and his trueth, of necessity thy hart shall repose on the deuill and vntruth; the hart cannot want some faith. Thou must haue some faith and something to put thy confidence in. I shal make this plaine. The hart of the creature cannot stand alone, but especially the hart of the sinfull man cannot stand vp, except it haue a leaning-stock or prop to vphold it. The harts of all the kings of the earth cannot stand alone, but they must repose on something: Māshart must eyther stand on God, or on Satan. for this is the difference betweene God and the creature, God will stand him alone, he needes not a foundation or leaning stock, as the creature needes: for it must lean euer on something or else it is impossible to it to stand. Now there are two thinges whereon man reposes, either man reposes himself on God & his truth, or else on the deuil & his falshood. If thou leanst not on God on Iesus Christ and his Gospel, of necessity thy confidence shal be on Satan the Antichrist, vanities, lies, and falshood. Wel then when thou hast leand thee ouer on Satan and lies thou wilt stand no longer nor does vanities and lies, yea nor the deuill will stand, and he will not stand ay, albeit he haue strength for a time, yet he and vanity and lies shal fal downe and thou shalt fal downe with them: for if thou be found leaning on lies and on the Antichrist thou shalt perish with them.

The word he vses is to be marked. He sayes not, they that beleued lies, but they that had pleasure in vnrighteousnesse. Euen as we see and finde by experience reposing on God and his trueth is with a joy of the soule. So when a man is leaning on the deuill and on vanitie he hes a kinde of pleasure and delite in his reposing on them, but it is a false and deceitfull pleasure, a fained rest and joy, and heere I take vp the plague of the hart (as I did before of the mynde) when he makes the hart with a pleasure to rest on Satan and vanitie, vvhen the hart is beatten with a senslesnesse that it cannot grippe a solide thing, but grippes vanitie, and leanes on it, as if it vvere a solide thing: vvhen it thinkes fleeting vanitie to be solide, vvhen it is fleeting in the Aire it beleues it be on the ground. So that the plague of the hart is when it is made senslesse that it cannot grippe a solide thing but vanitie and lies, and this plague is of Gods just judgement. Marke then here the order. Wickednes and malice begins at the hart first, so that when the truth is offred to the minde, the malice of the hart oppugnes and will nor let it enter in the minde. Rom. 1. 28. Ephes. 4. 18. vpon this God beattes first the minde and casts the man away in a reprobate sense. But, lets he the hart alone? No, the hart that beganne the mischeefe escapes not, but he beattes the hart that would not let the trueth enter, with a senslesnesse to liue vpon lyes and vanities, and ere she knovve of her selfe she and her leaning-stock shall be both beatten downe to Hell. So beware of this malitiousnesse to the trueth: for if thou haue a malitious hart against this trueth of God, assure they selfe thou hast a blinde ignorant mynde plagued of God, and thou, thy hart and mynde and all thou leanest to shall be plagued with Gods euerlasting destruction Lord saue vs from a malitious hart: for all standes in the disposition of the hart; if it be plyable to embrace the trueth, thou shalt get true knowledge and solide joy, otherwayes woe to thee for euermore.

Now in the next verse the Apostle leauing off this doctrine and prophecy concerning the Antichrist and this vniuersall Apostasie, turnes him to the Thessalonians and beginnes to comfort them, thinking well that the Thessalonians vnderstanding [that they saw] these that there [shall be an] Apostasie from Iesus Christ; and that the Antichrist shall come with effectualnesse to deceiue the world, should be discouraged with such doctrine. Therefore he beginnes to comfort them. And certainely if we knew what? Apostasie were, and what danger is in it, and what is the effectualnesse of the Antichrist, what a deceiues he were and what false doctrine were when it is sowne among people, and what domage it imported, the verie name of Apostasie and of the Antichrist and false doctrine would terifie vs and discourage vs altogether. For I trow therebe none of vs but if a canker enter in a joint of our finger we would [be feared] for it. Brethren, false doctrine is a canker and there is as neuer a canker that wil consume so, as the canker of false doctrine, and so, when it enters in the Church, there is not a member of the Church but it should be fearde for it, and astonished to see it: but alas, there is not feeling of the spirituall canker, we are so grosse in our [consideration] that we cannot feele the force of spirituall things. But to come to the words, vve, sayes he, should thank God alvvayes for you. Wherefore? Because that God [hath chosen you] from the beginning [to saluation]. As he would say, be not feared with these thinges: 〈…〉 and on a [solid ground and foundation, euen your eternall election] He sayes Brethren, Our eternalelectiō proceds of Gods loue. [beloued of the Lord]. The cause of this style is in the word following [beloued of the Lord] for this eternall election commes of a speciall loue of God; for if he had not loued thee, he had [neuer chosen thee to life; so this choosing of thee] came of an vnspeakable loue of God towards thee, as the reprobation came of his hatred to the reprobate. Therefore Rom. 9. 13. It is said, Iocob I haue loued, but as for Esau I haue hated him from all eternitie, and therefore I cast him away. Well since election commes of loue, it is not without cause when we speake to the elect that we call them the beloued of God. This is a token of loue when God hes elected a man from all eternitie, and there is not a man, (looke to your experience) there is not one, I say, when they feele their election, (for thou should feele it and finde in thy hart that thou art chosen of God) but they will feele it with such a joy and sense of loue of him that hes chosen them as is vnspeakable: for there is not one gift of God but when we feele it and consider it, it brings with it a sense of the loue of him that gaue thee the gift, and it wakens vp the joy of the hart exceedingly. What matter of the benefite, it with the benefit bestowed on vs the sense of loue be not communicated: for the least and smallest benefit giuen with a sense of loue, is better nor not a great benefit and gift without the sense of loue. When God castes a kingdome to a man in hatred, there is no joy nor sweetnesse in it, because there is no sense of loue; no if it were but a morsell of meate giuen, of loue, that loue will make it so sweete to thee that thy hart shall be vnable to vtter the sweetnesse of it. Therefore whateuer God giues thee, be it little or much, labour to feele that it is giuen of loue to thee: otherwayes there is no true pleasure or joy in it: for all true joy is when the loue of God is shed abroad in the harts of men by the holy Spirit Rom. chap. 5. verse 5.

Now what sayes he, We, to wit, I and they who writes with me, thank God, and not that onely, but vve should thank God, Mark it. All offices of thankfulnesse that we can doe are debt and no merite, if thou lost thy lyfe for Gods cause, there is no merite in thy part: all merite and desert is on the part of God, as for thy part it is but debt: and thankes-giuing is a debt we ought to God, not for our selues onely, but we are debt-bound to thanke God for the graces bestowed on another: and a Pastour is cheeflie bound to thanke God for the graces bestowed on the people. He saies more, alvvayes, not for one time or two, but euer and euer. Thanks-giuing is a debt that should be euer in paying, euer counting and telling downe; as Paul sayes to the Rom. 13. 8. Pay loue euer: for thanks-giuing is a debt will neuer be paide, neither in this world, nor in the world to come. Now he subjoynes the cause wherefore he thankes God, that is the argument of consolation he ministers to them. Because, sayes he, the Lord hes chosen you from all eternitie. Blessed is that bodie that the Lord hes made a choise of Paul in the 2. Tim. 2. chap. 18. 19. vers. when he hes spoken of the defection of some, and that there were some Heretikes namely Humineus and Philetus, thereafter he subjoines a comfort, but, sayes he, the foundation of God standes sure hauing this seate the Lord knovves vvho are his ovvne. Whereby he strengthens the godly that they shold not be discouraged when they heard of that defection, and his argument is from that solid foundation of their election: euen so here when he hes spoken of this vniuersall defection and effectualnesse of Satan, he ministers this argument of consolation to them, their eternall eternall election. Then the lesson is. The chosen of God they stand fast, The elect are not subiect to finall defection. they are placed without all danger of defection and falling away, at least finallie, and are not subject to Heresies and errors as are the reprobate, and therefore well is that soule that is ordeined to saluation: for the deuill will neuer haue power to seduce that soule by Heresies. Indeed the soule may be deceiued for a tyme: for this effectualnesse of Satan by the Antichrist is hardlie escaped, euen by the elect, yet they stand sure: For a man hauing his saluation standing on this solide foundation, euen the election of God that man shall not altogether fall away, but when he hes beene wandering to and fro for a while and hes slidden, then the hand of the Lord shall pluck him vp againe: and why not? Who is able to shake the foundation of the Lord? Is Satan able to shake that decree of the Lord concerning thy saluation? Men will change and alter mens decrees, but how vvils thou get that decree of the Lord altered? No thou canst not. But as God himselfe is vnchangeable, so is the decree of thy saluation. Indeed thou may make the elect of God shudder and shake while he is heere, but as for his saluation it is keept vp in Heauen where the decree is, and therefore it is impossible to shake it. It shall be impossible to shake the man off this solide foundation of his election. Againe learne. If it be so as it is indeede. The Apostle when he would comfort men when he sees one assault on this side, another on that side, one behinde another before, he telles them, thou art setled on a solide foundation, looke to it, lift vp thy eyes to that decree of God. Now if the Apostle vses this kinde of argument, Certainty of election requisite. what men are these that teaches, that men should not haue a certaintie of their election; while they stand in the midst of Apostasie? Men will say, this is curiositie and presumption, but alas, what comfort canst thou haue except thou bear the decree of thy election in thy bosome? Alas, what joy canst thou haue in thy soule, or how dare thou presume to seeke for mercy or life eternall, if thou hast not this certaintie that thou art one chosen of God; if thou knew what this matter meant, as I speake it to thee, thou would neuer rest til thou got some assurance of thy election.

Now in the end of the verse the Apostle showes by what middes the Lord chuses a man to saluation, [Because God hes chosen you from the beginning, Looke] the middes [sanctification of the Spirit,] and the faith of the trueth. Marke it. The decree of God to saluation, is not without middes; but as he hes ordeinde thee to saluation, so hes he ordeinde thee to passe by such a way. He sayes not simplie, My will is that this man shall be safe, but he sayes. Sanctification & faith meanes requisite. It is my will that this person get lyfe and saluation by such a middes, that is by sanctification, and by faith in Iesus Christ; and therefore as there is a decree of the end, so there is a decree of the middes. Thou art appointed by the decree of God to lyfe, and thou art likewise appointed to come to that lyfe by middes. There are two middes to come by this life. The first is sanctification, which is nothing but our regeneration wrought in vs by the Spirit of God. The second is saith holden in the truth, which is the ground of holinesse that springs out of the hart of him that beleeues in Iesus Christ. So sayes the Apostles Act. 15. 9. Hauing their harts purged by faith, so that without faith there can be no holinesse in a man. And all this ciuile fashion of doing is doing without faith. Men trowes they doe well enough if they keepe ciuile honestie. I say to thee, it is but a counterfaite doing: for where there is no sanctification in the hart all is hypocrisie. If the loue of this Gospell and faith in it be not in the hart, all thy doings are but counterfaite, and they shall not be a meane to saluation: for it is true holinesse comming of a true faith in this Gospell, that is a middes of thy saluation. And therefore all other outward showes, how honest and ciuile that euer they appeare to be, I say to thee, they are no middes to thy saluation, and thou shalt neuer be neerer to life by them, for all is hypocrisie, therefore that thy life and forme of actione may doe thee good to thy saluation, thou must haue this faith in the Gospell and trueth of Iesus. If ye will joyne these two together holinesse and faith in the trueth of Iesus Christ, thou shalt be saued, and thou shalt goe on in the way of thy saluation to the which thou wert appointed from all eternitie. Ye see then heere further, brethren, before that euer that eternall decree concerning saluation take effect and be put in execution in the world to come, what must be done in this world. This decree must be put to execution in faith and holinesse in this life, first in faith and then in sanctification. Then would thou know how thou shal know the decree of thy saluation? (for there is no decree extant in the counsell of God concerning thy saluation) I will not bid thee runne vp to Heauen rashly, but take vp the assurance of that decree in the execution of these mids ere thou come to the end. I send you to easie meanes, hast thou faith and holinesse, and perseueres in them, conclude and say with thy self, Lord I thank thee, I am of the number of thy chosen, thou hast giuen me the arlespenny of my election, I haue gotten that blessed Spirit of Iesus that seales vp my saluation. I haue gotten faith and holinesse blessed be he that hes giuen me these thinges. And so it is not curiositie to be sure of thy saluation, nor it is no temeritie to seeke the certainty of thy election Brethren, there is no doctrine so true, and so good and profitable, but wicked men abuses it and turnes the grace of God into wantonnesse. lipiturians and Libertines whose pleasure is in vncleannesse when once they heare of election, they, will start vp and say, If I be chosen, what matter what I doe? doe what I will and play the wanton as I please, my election stands sure, I must be safe. Vaine man, fye on thee looke what the Apostle sayes, God hes chosen thee to saluation. But how? by these middes, they must haue sanctification that is wrought by the Spirit of God, thou must liue holilie in his sight, and then thou must beleeue, thou must haue faith that is throgh the trueth of Iesus Christ, or else thou wert neuer chosen. If thou hast not faith, if thou hast not an holy life, no saluation for thee.

Then shortly in the next verse. Hauing spoken of faith, he showes how a man commes by faith, how he gets it. He sayes, vnto the vvhich ye are called. Faith thou is gotten by calling, if a man be not called and cryed on, as it were, with a shout from Heauen, O, the dead bodie will not waken! for if thou be not cry edon, thou wilt not get grace to beleeue, if thou be not cried vpon by the cry of God in his word thou shalt neuer get faith: for faith is kindled vp by the voice of the Euangell. The Lord sayes Iohn 5. 28. 29. The houre shall come, and novv is, vvhen the dead shall heare the voice of the Sonne of God, and they that heare it shall liue, meaning the dead in sinne. So faith rises by a crye and call, when he sayes come out of that death thou that sleepest; if thou heare, thou shalt incontinent arise and beleeue. O the power of the voice of God! It is his voice onely that makes the dead soule heare and to beleeue. It is not thy free-will that makes thee to answere; it is the cry of God onely that kindles vp faith in thee, and what meanes vses he to call men by? Euen the Gospell of Iesus Christ, which is the voice of God: For what is the word of God but the voyce of God shouting and crying vpon thee? So calling is by a word and voice. Now, calles he thee by the voyce of the Law? No, long would thou haue lyen ere thou had answered to the voyce of the Law, the more it cry vpon thee, thou wiltly the longer dead. What is the voice then? The sweet voice of the Gospell of Iesus Christ, when it is tolde to thee that the Sonne of God is incarnate for thy sake, he hes suffered and is risen that thou may get remission of sinnes and life euerlasting: in one word, the speach of the crosse of a dead man, it is the speach that puts life in thee, and so no faith without calling and no calling without the voice of the Gospell, and no life without the voice of the Gospell. Thou shalt neuer see the face of God without thou heare the voice of the Gospell.

Yet marke. He sayes, our Gospell, that is, that I Paul and my fellow laborers ministred. Then I aske, what is the mouth out of the which the voice of the Gospell sounds, and by the which the Lord calles the dead man: Euen the mouth of sillie simple men; and therefore Paul cals it his Gospel. Pauls mouth Peters mouth, and the mouth of all the faithfull ministers are the voice of God to the end of the world calling thee to faith, and therefore doe they call this Gospell their Gospell. The Lord hes so ordeined that without the mouthes of sillie men no voice of God should be heard in the earth. Goe to thy chamber, read as thou wilt, thou shalt nor come to Heauen if thou contemne the mouth of sillie men: for without the voice of sillie men that soundes this Gospell there is no voice of God calling thee to faith. And therefore without this base ministrie is no saluation for thee. I say farther, If the mouth of this ministrie whereby the Lord speaks be contemned by thee, there is no faith, no life appointed for thee God hes so bound himself to this ministrie, that if thou contemne this ordinance thou shalt neuer see Heauen. He will haue thee safe by a foolish preaching, or else thou shalt neuer see heauen Say not might he not send Angels? No, close thy mouth: for by foolish preaching thou shalt be safe and by no other means. Mark this ye that contemne the preaching of the word of God out of the mouthes of sillie men.

Now in the end of the verse he sets downe another end of this calling, the first end was faith: the other is the participation of the glorie of Heauen in Iesus Christ, all is in Christ, glorie is in him, so thou shalt not get either grace or glorie if thou get not Christ, alwaies this is an end both of election, and vocation, life euerlasting. Election is from all eternitie, vocation is in tyme, and lyfe euerlasting followes as the onely effect and end of both. Now the calling beginnes here, and what other thing is al our preaching but this, come to Iesus Christ the Anchor of your faith and life, and this cry holds ay till Christ Iesus come, and then he will cry out that last cry. Come ye blessed of my Father and inherite the kingdome prepared for you, and then the chosen shall enter in the participation of that glorie through Christ that neuer shall end. And therefore to this Iesus the Anchor of our life and the caller of vs to life and glory with the Father and holy Spirit we render al praise and honor for now and euermore.

AMEN.