The rich and the poor one in Christ : a sermon preached in S. Peter's Church, Sudbury, August 3, 1858 : being the commemoration of the free opening and restoration of the church

L I G) R.AR.Y

OF THL

U N IVLRSITY

or ILLl NOIS

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THE HIGH AND THE POOR ONE IN CHRIST.

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A SERMON,

PREACHED IN

AUGUST 3, 1868;

JBeing the Coviviemoration of the Free Opening and
Mestoration of the Church.

REV. JOHN KEBLE, M.A.,

Vicar of Hursley.

"All equal are within the Church's gate.*' — G. Herbert.

LONDON:
J. T. HAYES, lYALL PLACE, EATON SQUARE:

SUDBURY : J. M. KING.

1858.

A SERMON.

Proverbs xxii. 2.

" The rich and the poor meet together : the Lord is the Maker
of them all."

He who wrote this sentence was the richest as well
as the wisest of men. For Holy Scripture expressly
says, " King Solomon exceeded all the kings of the
earth for riches and for wisdom." * And it was
great part of his wisdom, no doubt, to consider how
he should make the most of his riches, for God's
glory and the good of His people ; and in order to do
this, how he should order his own mind and heart
concernins: them. And we are told that God " or"ave
him" not only "wisdom and understanding, exceeding
much," but also " largeness of heart, even as the sand
which is on the sea shore."

Largeness of heart — what is that ? We may partly
judge by what is said to the Church ; how it should
be with her when the great Gospel promise should be
fulfilled: "Thou shalt see, and flow together, and
thine heart shall fear ^ and be enlarged."'\

To all His other precious gifts the Holy Spirit
would add this crowning one, a heart to understand
and value in some measure the greatness and depth of
them all ; and to fear exceeding!}'', as one entering
into a cloud of glory : — a heart to perceive how that

*J Kings X. 23, 29. \ Isaiah Ix. 5.

" whatsoever God doeth," and whatsoever He giveth,
"it shall be forever;"* it has eternal and everlasting
bearinp;s; and it spreads far around, far beyond
the immediate occasion and the person immediately
benefited.

I say, when a wise and understanding man's mind
is opened, not only to receive the truth, but thus to
eel the length and breadth and depth and height of
it — not for himself only, but for all for whom God
intended it — then that person's heart is " enlarged "
in the sense in which Solomon's was, and in which
God intended His Church's, and the hearts of all
Christians to be. Those are the true "enlarged
views," my brethren, which look around on all men,
and onward beyond all time; they are the very con-
trary to whatever is selfish and narrow-minded : and
by them the Holy Spirit instructed that wise and
rich king, and the Church of which he was the type,
to think of the rich and poor always as in relation one
to the other : not as separate, not as in contrast, but
as parts of one great and harmonious whole, in due
time to be revealed in its fulness by Him Who ordained
it, and Who alone understands it.

" The rich and the poor meet together :" they are
(so to speak) correlatives in this great system of God
Almighty's ordering ; as parents and children are,
and subjects and rulers, and servants and masters, and
young and old : one cannot be without the other.
Their mutual interests, and rights, and duties, fill up
a large space indeed in this our world of trial : they
are entwined and mingled in a thousand ways: they
meet each other at every turn.

This is God's ordinance, and His Scriptures and
His Church are perpetually reminding us of it ; yet

* licclesiastes iii. 14.

to one looking superficially on the outside of human
life, especially as we see it under the high pressure (so
to speak) of modern civilization, it might appear more
to the purpose, if one talked of the separation and
divergence, than of the intermixture of the several
classes. " The rich and the poor" (it might seem
natural to say) " keep far apart, yet the Lord is the
Father of them all" At any rate, such is to a great
extent the feeling of those who are outwardly lower in
the scale: you may hear, and you may still oftener
overhear from them, sayings, which show how very
painfully alive they are to the distinction ; how hard
it is even for the best among them thoroughly to
reconcile themselves to it ; and how sadly, alas ! for
the greater part of them, the whole of life is embit-
tered and made fretful by an impatient sense of their
inferiority. Both for them and for their (so-called)
betters, no teaching could be more wholesome than
that, which by God's mercy may help them to enter
into the meaning of the Bible and the Church, in
treating the rich and the poor as One in Christ.

Who does not see, for instance, how good and
gracious the order of Providence is, towards the richer
sort especially, when it brings them into near neigh-
bourhood, perhaps even into close contact, with the most
miserable,abject,forsaken of their brethren, from whom,
may be, all their lives long, they have been carefully
kept, or have kept themselves, aloof? Think steadily
for a moment of some one particular case : think upon
that instance which He Who knew what is best for us
especially chose out, for you, and for me, and for us
all, to bear in miud : think upon the Rich Man, and
Lazarus at his gate. Here is one who, it should seeui,
had never known in his whole life any clothing but
purple and fine linen; any meal but of sumptuous
fare; and things are so ordered, that one is brought

6

close to him, and laid at his very gate, so that he
cannot o-o in and out without seeinj: him— one in the
lowest state of destitution, a beo^gar, full of sores, no
one to tend him but the dogs, nothing to rely on for
food but ** the crumbs which fell from the rich man's
table." Here, indeed, were the rich and the poor
meeting together, and the Lord, the Maker of both,
watching to see what would come of it ; whether that
*' poor rich man" would avail himself of the golden
blessed opportunity, and begin to lay up treasure in
heaven ; whether the beggar would prove rich in
patience, in a forgiving and heavenly mind. We
know the result— the Watcher has Himself told us; —
and we may judge what will ensue by and by, in the
thousands and millions of similar instances, more and
more abounding among us, as the rich and the poor,
in old and thickly-peopled countries like this in which
our lot is cast, are pressed into more immediate con-
tact with one another, while their social conditions are
forced wider and wider apart. Is it not an awful
thought, brethren, as you pass through London, or
any large city, that this parable of the Rich Man and
Lazarus is being invisibly acted over in street after
street, at door after door ; and souls continually pass-
ing away to Abraham's bosom, or to the place of
torment, according as they are found to have con-
sidered, or neglected the poor — to have envied, or
prayed for, the J'ich ? Surely they both, both poor
and rich, have great need one of another ; which most,
it is hard to say For if Lazarus cannot live without the
leavings and fiagments, at least, — " the crumbs which
fall i'rom the rich man's table ;" — much less can the
rich man prosper without such as l.azarus to wait upon
and relieve. He must have such to pray for him, and
show him the way to better things, else he ^vi\\ have
small chance indeed of escaping the sentence of those

who choose their portion here. '' Ye have the poor
with you always; and whensoever ye will, ye may do
them good :" so we have been told by Him Who is
the truth. Only let the lesson be once learned, by
any dispensation of" Gou's providence, severe or gentle,
that the poor, even when they seem most separated,
are in God's account always with a man — within his
reach — for his trial : let this, 1 say, be only once
learned, and it cannot well be ever forgotten, so many,
so various are the occasions on which the Voice of
God keeps on repeating it to us. I will try to enume-
rate some of them.

We hear of children born, be it in a palace or in a
cottage ; we go on a little further, and we hear the bell
going for some one who has died. The like thought
comes with both. In their births, men are on a level;
and death, when it conies, just brings them to a level
again. The confession of Job is the confession of all :
"• Naked came I out of my mother's womb, and naked
shall 1 return thither." In this sense, undoubtedly,
rich and poor, as they st t out togetlier from the w omb,
so they meet together in the grave, the womb of their
mother earth. 'J his is not a matter of Faith but of
Sight. But Faith, enlightened by Holy Scripture,
discovers what eye haih not seen nor can see, as con-
cerning the time before men's birth and after their
death. Faith instructs us to go on to say, " Well may
all be born alike and all die alike, visibly, since the
invisible origin of all is one and the same ; and so, in
one sense, is their invisible end also."

God Himself is their first begirning. Rich and
poor alike, He is the Maker of them all, and knoAvcth
all, and hateth n( thing that He hath made. As to our
bodies, we are all of the First Ad^m, whom God
created out of the dust of the earth. And of all, rich
and poor alike, we read, " '] hine eyes did see my

8

substance, yet being imperfect; and in thy book all
my members were written, which in continuance were
fashioned, when as yet there was none of them.
How precious also are thy thoughts unto me, O
God ! how great is the sum of them ! "* To the beggar
Lazarus, as well as to the richest and greatest, the
promise is distinctly made, and stands sure : " The
very hairs of your head are all numbered ;" and
*' Fear not," for " not a sparrow shall fall to the ground
without your Father;" and "Ye are of more value
than many sparrows."f

If He thus take account of all our bodies, much
more of all our souls. For they also have their
beginning, one and all, from Him : and that more
immediately than our bodies have. For the body was
formed out of the clay ; but the soul, the breath of
life, was breathed into man's nostrils, by the very Lord
Himself and Giver of Life.

And accordingly it is men's souls that He claims
for His own, His special property, in that remarkable
verse, " Behold, all souls are mine ; as the soul of the
Father, so also the soul of the Son is mine ; the soul
that sinneth, it shall die.":|; The poor man's soul is
His as well as the rich man's; both are alike set down
in His Book ; and as both are of the same origin, the
Breath of His Mouth, so in the end both return to
Him. It is His own word, uttered, as in our text,
by the voice of the wisest of men : " The dust shall
return to the earth as it was, and the spirit shall
return unto God AA'ho gave it :"|| the spirit of man
" going upwards," § because it came from Him Who
dwells on high.

Thus, in the end of this our earthly being, the rich

* Ps. cxxxix. 16, 17. t S- Liil^e xii. 7 ; S. Matt. x. 29, 31,
I Ezokicl xviii 4. 1| Ecclcs. xii. 7. § Ibid. iii. 21.

9

and the poor meet together, as the Church in the
Burial Service acknowledges concerning all, good and
bad alike : " It hath pleased Almighty God to take
them unto Himself."

Even if we knew no more than this, it might well
chasten and subdue our pride and envy, and make us
gentle and considerate one towards another ; but
blessed be God, we know a great deal more than this :
we know that the Almighty and i^ll-Hol}^ One, from
Whom in a certain sense we all come, and to whom,
one and all, we are to go, — we know that He not only
knows and cares for our wants and feelings, ^a hat ever
be our station in life, but that He has actual sympathy
with us. How do we know this? We know it by
that, which is the great mystery, the corner-stone of
all our faith ; namely, that except in what is sinful,
He has been ever since His Incarnation in very deed
one of us, is now, and will be so for ever. In Him
"the rich and the poor meet together " in a way
unspeakable and unthought of by man. For as His
Apostle tells us, " Ye know the grace of our Lord
Jesus Christ, that though he was rich, yet for your
sakes he became poor, that ye through his poverty
might be rich." " He was rich," indeed, the Lord
and Owner of all things, for He " created all things,
and for His pleasure they are and were created " But
He emptied Himself of this glory, made as if it was
not His, "made Himself of no reputation, took on
Him the form of a slave, was found in fashion as a
man." And while accoi ding to the immensity of His
Divine ^'ature He fills heaven and eaith. He vouch-
safed at His birth to be laid in a manger for a cradle,
and during a great part of His earthly life not to know
where to lay His Head; yet knowing Himself all the

* 2 Cor. viii. 9.

10

while to be absolute Lord and Owner of all things. So
that in a wonderful way He could sympathize, yes,
literally sympathize and have entire fellow-feeling
with the opposite extremes, as need arose.

Our Lord's history when He was among us, — His
whole life here in the flesh, — is full of tokens to this
effect; — instances in which the wealthy and the poor
were wonderfully brought together around Him, and
in relation to Him. What, for instance, and whom
should we have seen, had we been waiting with Mary
and Joseph beside His manger-cradle? First, the very
poor, the shepherds of Betlilehem, whose calling was
to watch over their flocks by night, — to watch in their
own persons, as unable to hire others; and then, per-
haps within a few days, wise men from the East, such
as Solomon was in his time, rich, knowing, noble,
supposed to be royal persons. Here, at the very
beginning of His earthly life, are the rich and the poor
marvellousl}' met together, in honour of their Lord,
become Incarnate for them all. They met, where
heaven and earth had just met, in the stable, by the
manger, at Bethlehem.

And though in His unutterable love towards the
poor He chose to be Himself poor in this world, poor
with a very deep poverty ; though by preference He
lived among them, sought them out, preached His
Gospel especially to them; yet are His Four Gospels
studded, as it were, with precious tokens that cannot
be overlooked, of His perfect sympathy with the rich
also. W ho has not observed the very striking and signi-
ficant way in which He from time to time brings Him-
self, the poor and ni edy One, into closest communion
and Contact "with those who hiid enongh and to spare?
What a meeting of rich and poor was that, when He,
a suj)posed car|)entiT's s^on from Kazareth, appeared in
the temple, sitting in the midst of the doctors, the

11

teachers of chief renown and highest rank of their
time ! and again, more piivately, when He talked to
Nicodemus by night, and to him first, as it would
seem, revealed the secrets of regeneration and atone-
ment ! to Nicodemus, a rich man, a ruler of the Jews.
Each one of the miracles wrought for centurions,
noblemen, rulers of the synagogue, and the like ;
each one of the miracles taken from the ways and
dealings of householders, judges, merchants, some-
times even kings ; each one of the munv occasions on
which He condescended to eat and drink with pub-
licans, or entered for that purpose into rulers' and
Pharisees' houses : — each and all of these would appear
to be cases in point ; cases in which His Gospel,
primarily preached to the poor, overflowed as it were
to the salvation of the rich.

What a look of unspeakable, yearning sympathy
was that, which He turned on the rich young man
who had asked Him what He must do to be saved !
Of none other do we read, "Jesus, beholding him,
loved him." But mark which way His love tended :
" Sell whatsoever thou hast, and give to the poor, and
thou shalt have treasure in heaven : and come, take
up the cross, and follow Me."* As the greatest favor
He could show that young man, the greatest encouiage-
ment to his beginnings, what does Christ command
him? "Thou art rich: become poor like me." He
would make riches and poverty meet as it were in
those who should come running to Him to be savrd,
as they had met in His own self: as though He should
say to each one of us, what a holy man of our own
Chuich once said,

" Give all men something : to a good poor man,
Till thou change names, and be where he began." f

* S. Mark x. -21. f ^' Herbert.

12

It is true, that favoured young man did not for the
time accept the gracious word. " He went away
sorrowful, because he had great possessions" But
who can say that his heart did not turn afterwards ?
that he was not one among those whom the Holy
Ghost at His first coming moved to lay all at the
Apostles' feet?

Then, there are the rich penitents, S. Matthew,
Zaccheus, and Mary Magdalen ; so many types of
those, who being outwardly in circumstances which
would give least promise of conversion, have at sundry
times come uncalled to their Saviour, or have answered
at once to His call : blessed results of His revealing
Himself in His low estate to the wealthy and refined.

Observe, too, His intercourse with the chief Priests
and their council, with Herod, and with Pilate, on
the last day of His earthly life; was He not the
*' poor wise man,"* showing those great ones the way
to deliverance, had they but been willing to be
delivered ?

And as might be expected after all this, His Cross
and His Grave became especially gathering-places for
rich and poor alike. There were to be seen, of the one
class. His Blessed Mother and her kinsfolk, Mary,
especially, the wife of Cleopas, our Saviour's aunt,
and Salome with her younger son, John the Evange-
list. These were there as samples of Christ's poor ;
and of the rich, who were " to eat and worship," were
Nicodemus, Joseph, and S. Mary Magdalene. The
poor dying thief who had forfeited all, and the cen-
turion, Ceesar's oificer, who presided at His execution,
were one in this — that they were both attracted to Him
by His Cross, He was " lifted up," and rich and poor
and "all men" began at once to be "drawn unto Him."

• Eccles. ix. 15.

13

Christ being thus rich and poor at once, the
richest and the poorest on earth ; and His sympathies
when on earth, having been felt by both classes alike;
in Him, and as members of Him, rich and poor
Christians meet and are made one, even now in this
present life, after a fashion which no heart of man
could have imagined. Perhaps the Apostle's words
may point to this, when he mentions it as part of the
description of himself and the other ministers and
members of Christ, that they are as persons "having
nothing, and yet possessing all things;" having nothing
of their own, but possessing all things in Christ.
This was the case, even outwardly and visibly, among
the first and best Christians.

What a gathering of rich and poor was that at
Pentecost, when " all that believed were together, and
had all things common ; and sold their possessions and
goods, and parted them to all men, as every man had
need,"* when the poor widow with her two mites, and
the rich who cast in much, appeared as it were anew,
manifold in number, to offer at a better treasury, and
to receive a more perfect blessing.

Thus, as Christ Himself, from the moment of His
Incarnation, was mysteriously both rich and poor; so
in His Church and kingdom, from the moment of
the descent of the Holy Ghost, there has existed on
earth a marvellous and entire union of those two
classes, otherwise so far asunder : — the true Socialism,
the true Libeity, Equality, and Fraternity : — a union
more or less obscure, but always real, and always
realized in proportion to the faith and love of those
who professed to receive it. In the Holy Catholic
Church " the rich and the poor " are indeed " met
togetlier," in the Name of that Lord, Whom they

* Acts ii. 44, 45.

14

know to be not only " the Maker," but also the
Redeemer and Regenerator " of them all."

Do you ask a token of this ? cast your eyes around,
you. Look, for instance, towards the Church door, how
it stands open at all times to all comers, and mark
the Font which stands near it : how are matters ordered
at that Font, when young children are brought there,
to be admitted by baj)tism into the Church and Fold
of Christ ? Does any one ask about their parents,
whether they are rich or poor ? No ! the only ques-
tion is, " Hath the child been already baptized, or
no ?" The only difference which the Church recog-
nizes between one infant and another, is, the one
being in the sinful condition which by nature it had
of Adam ; the other baptized and born again in
Christ. Once know that the child is unbaptized,
and you know and are sure that that child has a sliare
in the loving invitation, " Every one that thirsteth,
come ye to the waters, and he that hath no money ;
come ye, buy, and eat; yea, come, buy wine and
milk without money and without price."* Be it
a king's child or a beggar's, the same prayers are
said for it ; the same Saviour, by one or other of
Bis Ministers, takes it up in His arms, the same
words are spoken over it, the same water applied
to it, the same Spirit comes to make it partaker
of the same Christ; it is baptized into the same
Holy Trinit}', the same Cross is made on its forehead.
And afterwards, when the child, being baptized, is
carried home out of Church, it matters not whether
he is carried to a hovel or a palace ; just the same
things are to be taught him, whatever his line of life
is to be : one and the same prayer to be said, one and
and the same Creed to be believed, the same Ten

* Is. Iv. 1.

15

Commandments to be learned and practised by all.
God's Word, whether at home or in Church, is to you
what it is to me. There is not one Bible for the rich
and another for the poor : how should there be, since
there is but one Heaven for both, and one way to it,
and the Bible teaches that way ? And we are certain
there can be but One Communion, because Jesus
Christ is One and One only, and the Communion is
the partaking His Body and Blood. And His Own
prayer on consecrating that first Holy Communion,
the night before His Passion, was, that we all might
be one with Him and with each other, as truly as He
and the Father are one. What a mere nothing in
comparison of all these great unities is the diversity
between the rich and the poor, that is, between those
who for a short time have some more some less of that
"which" moth and rust doth corrupt, "and thieves
break through and steal ! " And how ashamed shall we
one day be of ourselves — how despised and humbled in
our own eyes, when by the light of eternity we shall
look back upon our own vain imaginations, and
remember how our poor foolish hearts allowed them-
selves to depend on that, which was so very soon to
make itself wings and fly away ! — to depend on it, if
we had it, to repine and despond, if we wanted it.

As Englishmen, we believe, and we have a sort of
pride in believing, that we are all equal before the
eye of the law : let us have so much faith in the great
Lawgiver of the whole world, as to believe Him when
He tells us, that as " there is neither Jew nor Greek,
there is neither bond nor free, there is neither male
nor female," so neither is there rich nor poor, " but
we are all one in Christ Jesus." As you advance in
this faith, my brethren, you will grow more and more
large-hearted ; you will be like people ascending in
a region of high mountains — inequalities which from

16

below seemed insurmountable will appear |sp read out
as a plain at your feet.

Great reason have we to be thankful that it is not
in the Church of England as in some other parts of
Christendom, where, although the space in God's
House is left free and open to all ranks, learned and
unlearned, the Services are not so, being shut up in
a strange language ; and what is worse, the very for-
giveness of sin, as there taught and understood, is
more open to the rich than to the poor. I mean, so
far as it may depend on the Church's special inter-
cession in the Sacrifice and Sacrament of Holy Com-
munion, or, as they usually call it, the Mass. For, as
is very well known, such intercession in many cases is
not to be had without being paid for, and of course, so
far, is only for those who can afford it. But our
Litanies and sacramental intercessions are freely offered
for all who ask them.

This privilege is common to all English Churches.
I wish 1 could say the same of what I am next going
to specify — the free use of the Church itself. Would
to God, my brethren, that from every pulpit in the
land that might be said which one may say here,
" Look around, and see with your own eyes a congre-
gation ordered on terms of true Christian equality: "
an outward thing indeed, and so far a small thing in
comparison, yet a true and precious token of Christ's
merciful purpose, that in Him the rich and the poor
should meet together.

For it is not here as in too many English Churches,
that either for money payments, or by supposed right
of ownership, or by evil custom imagined to be law,
or insisted on in defiance of law, the holy ground is
parcelled out, and regarded and kept as if it were
private property, to the great loss both of rich and poor;
many being in fact shut out of God's House, and the

J7

precious faith and feeling of Christian brotherhood
sadl}^ diminished and dimmed among those who are
still found there. Here, my brethren, it is not so :
here, by God's good providence, you see a Church
truly, really, entirely free ; taking away in this parish
all the several excuses that are made all the country
over, of not knowing where to sit, not being sure but
one's place may be taken, or whether one may not
have sat down in some other person's place. You see
a Church open as the day, free as the air, for all
Christians who desire it to come in and honour their
Saviour and hear His Word. All the glories and
beauties of the building, the ornaments, the furniture,
the Services, and all things that are done here, belong to
one as much as to another In one Service, to be sure,
that is, in the Offertory, the poor might seem to have
the advantage; if we remember what He to Whom we
offer said as concerning the Poor Widow. But it
rests with those who have enough and to spare to
obtain her blessing, if they have the heart to do as
she did. Will you not think of her to-day ? and will
not the thought make a difference in your offerings ?
For surely He is looking down to see how we cast our
gifts into this treasury. I grieve to say that in one
respect the call on you is stronger than might have
been wished ; since the regular offerings here, I under-
stand, fall far short of the sum required for the
work. Here then is a good opportunity for the richer
sort to do something towards equalizing their privi-
leges with those of their poorest brethren, by giving
"to their power, yea, and beyond their power,' '^ for
the maintenance of this rare testimony to the perfect
freedom of the Church and the Gospel.

Saving then this one advantage, which in all

* 2 Cor. vi.i. 3.

18

Christian Churches the poor cannot but have over
the rich, there is here, my brethren, absolutely no
difference among you, but what you make yourselves
by the minds and tempers and habits you bring with
you into Church ; by your behaviour here, and your
life and conversation every where.

No difference but that one : but then, my brethren,
consider well what and how great a difference that
one is. Consider that all which God's good provi-
dence allows to be done, here or in any other place, in
the way of making His Gospel free to all, is so much
added both to your responsibility and ours. We, the
Clergy, are so much the more inexcusable if we do
not, in heart and endeavour at least, do our very best
to convert and perfect you : and have not you also the
more to answer f(>r, if you go on refusing to be con-
verted and perfected ?

Some of you may recollect the story of a great
heathen king, when from his throne on a high place
he looked round upon the hundreds of thousands who
followed him ; how he burst into tears at the thought
that in so many years' time not one of them would
be alive. But that thouo-ht was nothing;, nothing; at
all, to compare with what a Christian might well feel
on looking around him in such a Church as this ; a
Christian Minister especially, looking down on such
a congregation. "Alas!" (such an one ma}^ well
say in his heart,) " who shall live when God's justice
shall separate those whom His mercy hath thus brought
together ? \A'hen the poor heathen who lived and
died in the slavery of their original sin shall put to
shame thousands of us, who had free Churches to go
to, open Bibles, Sacraments unpaid for. Pastors with
whom to advise in sickness and in health : and where
are the fruits of it all ?

The very plenteousness of the means of grace is to

19

some, we know, a sort of temptation, an occasion and
excuse for spiritual sloth. They seem to have their
Lord always within their reach, and so they are bold
to trifle with Him, and put Him off to a more con-
venient season : as we not seldom find that persons,
who have lived all their lives long close to some won-
derful sight, some object of universal interest, have
never gone to see it themselves, upon this very ground,
that the}'- might do so whenever they pleased.

May the Almighty God preserve us all from such
profane negligence in regard of the inward and spiritual
glories of His Gospel, that " great sight " which He
3-e«erves for pure consciences and obedient hearts ;
through the grace, mercy, and loving kindness of our
Lord Jesus Christ : to Whom with the Father and
the Holy Ghost, Three Persons, One God, be
honour and glory, worship and thanksgiving, love and
obedience, now and for evermore. Amen.

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