a writ of dotage The Bishop shall haue the Church of England that furious one and all her children to beare him company The Homilie concludeth p. 132. That Images ought to be abolished so doth the Bishop p. 383. But Master Mountagu will none of that Appeale p. 255. The reason which our Church and the Bishop doth alleadge is this viz. because they are the cause of much euill M. Mountagu saith no they are sometimes profitable Gagg p. 318. But I will follow the Church of England and the Bishop let him gang alone for me By these arguments of our Church propounded and defended against his exceptions it doth euidently appeare that Images in Churches and imployed as he appointed are vnlawfull and from thence may necessarily be inferred against the Church of Rome and M. Mountagu that Honour is not due to Images If hee doth not rest content with this proofe it stands him vpon to shew vs the diuine law which inioyneth man to giue honour to Images forasmuch as without such a law the honouring of them is an humane inuention a seruice done vnto God which he reiecteth as odious and abhominable and consequently the faith decreed by the Church of Rome and receiued by M. Mountagu touching the hauing imploying and honouring of Images is erronious CHAP. XVII Of workes of supererogation M. Mountagu The Church of England A man may doe with the assistance of Gods grace things as counselled onely and not commanded Voluntariâ— works besides ouer and aboue Godâ— commandements 1 are works of supâ—rerogation 2. Canâ—â—t bee taught without pride arrogancy and impietie A man in some one point may doe more then is exacted  A man may doe more then he needed to haue done out of strict command Gagg p. 104.  A man may doe more then he is tyed vnto by any law of God Gagg pag. 105.  CHAP. XVIII The former point of workes of supererogation is disputed ACcording to our former course three questions are to bee handled 1 Whether there be any such workes or no. 2 Whether in affirming of them hee consent with the Church of Rome or not 3 Whether he dissent from the Church of England therein or no. In this Chapter I haue brought no Doctrine vnder the name of the Church of Rome because hitherto I haue followed the Councell of Trent which hath decreed nothing in this point Therefore the faith of that Church in this point is to bee taken out of the Doctrine commonly receiued amongst them touching it and because there is no Author amongst them fitter to report what that is then Bellarmine I will set downe what he saith of it it is this Holy men may doe such things for Gods sake which they are not bound to doe and these are workes of supererogation de Indul. lib. 1. cap. 4. Respondeo non c. de Monachis lib. 2. cap. 7. 9. 13. The Gâ—gger hath the same thing reported by Mr. Mountagu in his Gagge page 104. in the margin in these words Man by assistance of Gods grace may doe some things counselled and these we call worke of supererogation That hee doth consent vnto this Doctrine of the Church of Rome hee professeth plainely and fully Thus he writeth I willingly subscribe vnto the point of councels Euangelicall Gagge page 103. and further he saith of the definition of workes of supererogation which I haue reported out of him no 1. giuen by his aduersary the Gagger If these were your workes of supererogation and no otherwise I would not contend with you page 104. Hee doth agree with them likewise in explicating and setting downe the nature of a Councell euangelicall as he cals it Bellarmine saith thus of it It is a good worke shewed not commanded it differeth from a Precept in this a Precept bindeth of its owne force a Councell is committed to mans free choyce when a precept is obserued it hath the reward being not obserued it hath punishment but if a Councell bee not obserued it hath no punishment if it bee obserued it hath the greater reward de Monachis lib. 2. cap. 7. Iust on this manner writeth he Imperious lawes require exact obedience vpon paine of punishment Appeale page 219. A Councell is a mandat not properly but with condition left vnto a mans choyce to doe it or not to doe it page 221. lastly he saith the obedience to Councels procureth reward to him that obeyeth them Gagge page 105. and hee that keepeth them not is without danger of punishment therefore Gagge page 103. A man would thinke by this that hee would not sticke to confesse that he agreeth with the Church of Rome in the point of workes of supererogation but indeed he doth deny it for thus he writeth You call workes of supererogation such as be laid vp in store for imployments the treasure and stocke of the Church to satisfie for other mens offences not the things done as counselled onely these are only titular those are indeed workes of supererogation which you mean but these I deny Gagge page 103. c. I answer this excuse is headlesse what hand ruled his pen when hee wrote thus passeth my skill to iudge he doth heare the Church of Rome with one consent to affirme voluntary workes are workes of supererogation and the Church of England saith the same expresly and in so many words and yet forsooth he will needs beare them both downe they giue voluntary workes the name onely of workes of supererogation but they meant it not But I pray who told him so he nameth no Author for it nor can name I am sure Well he had it by speciall illumination and therefore hee might know their meaning without them and you must beleeue him for such knowledge is certaine and cannot deceiue you Be it so he doth disagree in the name but that will not inferre his disagreement in the thing Hee hath confessed his subscription to Euangelicall Councels that is to voluntary workes as I haue shewed in the former Chapter and that is all which is sought after now we find his agreement with them in the thing let him giue what name he will vnto voluntary workes But he saith It is an errour in Diuinitie not to put a difference betwixt such workes as a man may doe or not doe without guilt of sinne or breach of law and the Papists workes of supererogation If any man not knowing or not considering the state of the question hath otherwise Written or Preached or Taught it was his ignorance or fancie or misunderstanding or misapplying Appeale page 215. I answer in stead of proofes wee haue euill language I will scumme off the froth and examine what hee saith in good sober sadnesse This is the summe of his sentence He that saith voluntary workes in the iudgement of the Church of Rome be workes of supererogation is ignorant or fantasticall Vnto which proposition I may adde this assumption and conclusion But the Church of England saith the Church of
Rowling Rambling I might adde Ruffling Scuffling Schambling Muffling Buffling Brangling Shifting Tricking Shambling and many more then these if I had Mr. Mountagu his eloquence and I might put them all as titles to the disputations foregoing in this point and yet should I come farre short of the excellency and worthinesse of his Disputation therefore I hope the Reader will iudge as he find s and supply what I want He will speake but once more and that shall driue the nayle to the head thus he saith Without finall perseuering in obedience they are none of Gods elect these being the appointed instrumentall causes of all their saluation Appeale page 74. This reason must be thus framed If finall perseuering in obedience be the appointed instrumentall cause of mans saluation then finall perseuering in obedience c. is the thing without which no man is of Gods elect But finall perseuering c. is the appointed instrument all cause of mans saluation I answer by instrumentall cause of saluation Mr. Mountagu must meane at least the meritorious cause of heauen which being so his sentence in plaine English is thus much Finall obedience is the meritorious cause of saluation In which sentence he agrees with the Church of Rome for the Councell of Trent hath decreed that Eternall life is propounded as wages vnto such as doe well to the end Ses 6. cap. 16. Good workes doe merit eternall life This Doctrine of the Councell is vrged and defended by Bellarmine in his Booke de lusti lib. 5. as the Reader may see to the full Hereupon wee may conclude against Mr. Mountagu in his owne words written in another case Which follow The Ape discouers himselfe by cracking of nuts Appeale p. 308. So doth this man who what and what side hee is of A Tridentine in faction and engrayned in affection that way howsoeuer pretending conformity by subscription ibid. But it may be Mr. Mountagu will say hee did not know that the Church of Rome taught thus much I answer his owne words will then refute him for thus he writeth If a man continue constant in the course of good workes he is sure of heauen causally in Bellarmines iudgement as procured by them Appeale page 210. To the parts of the Argument I answer first The assumption is denied by our Church which saith By our deeds wee cannot merit heauen nor bring vs to the fauour of God nor winne heauen Homilie of Almes-deedes second part page 326. 327. 329. Vpon this reason because then A man is a Merchant with God and so defaceth and obscureth the price of Christs blood Now our Church hath ouerthrowne his assumption there is no need that I speake further thereunto but yet that the efficacy of truth taught by our Church may fully appeare you shall heare himselfe deny this his owne assumption for thus he writeth Bellarmine saith Heauen is of workes causally wherin I differ from him Appeale page 210. There is a reward for the righteous not for workes or of workes Appeale page 208. Some man perhaps will say hee doth then contradict himselfe I answer that salueth not the wound he giueth vnto his assumption the voyce of truth in his owne mouth against himselfe is of more worth then many witnesses This part of his reason being naught the rest hath no force to inferre the conclusion yet I proceed to the rest The foresaid argument at the best and amongst his best friends is not worthy answering It is no better then the dry bones of a Hackney ridden to death many yeares past I finde it propounded and answered by Bellarmine de grat lib. 2. cap. 13. Quintum c. by Suarez opusc 1. lib. 3. cap. 19. n o 22. c. by Aluarez de Auxilijs disp 37. n o 3. Tertio Deus c. n o 21. Ad tertium c. To the consequence of the proposition I answer that it is most feeble and false A man may haue euerlasting life in the euent by reason of his finall perseuering and yet not be decreed thereunto by reason of his finall perseuerance foreseene I shew it out of the said Authors thus In Predestination there is Gods will of Intention Execution This distinction I finde in Bellarmine de gratia lib. 2. cap. 14. Respondeo illud In Suarez opusc 1. lib. 3. cap. 18. n o 4. De deo part 2. lib. 1. cap. 14. n o 7. And in Aluarez de Auxilijs disput 37. n o 19. If any doubt of the truth of this distinction the Authors alleadged doe bring proofe enough for it and chiefly Suarez in the places alleadged in his opusc 1. lib. 3. cap. 19. n o 4. c. to whom I referre the Reader Supposing then that the distinction is without question I answer Gods action of execution wrought in time doth indeed represent Gods eternall will of execution for the will of execution is no more but a disposition of execution or the execution it selfe preconceiued in the minde of God as the Authors alleadged doe truely speake In this sense Mr. Mountagu saith truely So saued are So ordained by God Whatsoeuer commeth to passe commeth So to passe because God hath sayd So and no otherwise it shall come to passe Gagge page 177. The one is originall of the other and the one is euidence of the other Appeale page 61. But this is not to our purpose for we speake not of Predestination as it containes Gods will of execution but of intention The acts of God done in time doe not represent Gods eternall will of intension which is no more but a decree appointing that the thing shall bee The will of intention medleth not with the manner how the meanes shall produce the effect and how the effect shall flow from the meanes it assigneth not which is the meanes which the end as the said authors haue abundantly proued It is the first act of Gods will touching mans saluation and is not regulated by any former God was wholly free to will it or not to will it to will it vnto this man or vnto another there being nothing in the creature to restraine this liberty and determine the diuine will vnto one so that you must shew vs diuine reuelation that affirmeth the finall perseuerance of Peter was the reason to moue God to appoint him vnto glory It is not an inferēce made from an act of temporall execution that can be a sufficient ground to inioine vs to beleeue it but such reuelation there is none therefore we may conclude there was no such reason leading God to predestinate this or that man vnto glory Here I may enquire of M. Mountagu whether he hath read this answer others like vnto it or not one of thē is certainly true If he hath not read it where is his transcendent reading he so much doth vant of where is that diuine that so often calleth others ignorant poore and scummers vpon the surface and such like termes Now these poore diuines these simple
full Iustification 1. Sermon of salvation a little after the beginning There is nothing vpon the behalfe of man concerning his Iustification but onely a true and liuely faith 1. Sermon of Salvation a little before the end CHAP. X. The Doctrine deliuered in the former Chapter is argued THere be three things in it inquirable 1 Whether this proposition A sinners Iustification consisteth also in grace infused be true or not 2 Whether that same proposition consenteth with the Church of Rome or not 3 Whether it dissenteth from the Church of England or not I haue set downe Mr. Mountagu his doctrine touching this point which containeth many propositions and because it might appeare how farre he agreeth with the Church of Rome I bring but one of them to be disputed because if this be foūd false against the doctrine of the Church of England then all the rest will be found false likewise and I desire to contract the disputation vnto the narrowest scantling That that first proposition is false doth manifestly appeare by the answers made vnto the disputations of Thomas Vega Soto Bellarmine Suarez Vasques and others that doe maintaine the same To declare it in this disputation to be false it is needlesse because there is nothing brought to proue it That he consenteth with the Church of Rome in euery one of his propositions is manifest to the full The reading of the doctrine of the Church of Rome set downe also in the former Chapter will shew it And that not onely in the Iustice that doth concurre vnto Iustification and all other things which depend thereupon but also in the nature and being of the remission of sinnes as shal be declared no. 23 c. Which must be obserued because it is a matter of great importance it is little obserued and maketh vp his agreement with them and his disagreement with the Church of England in euery part and parcell of this point teaching in all things as they doe in nothing as the Courch of England doth That he doth disagree from the Church of England the very reading of the doctrine of them both set downe in the last Chapter will declare Our Church placeth our whole Iustice and adequate nature of Iustification in remission of sinnes he placeth it also in grace infused It maketh remission of sinnes one thing he another as shall bee shewed hereafter no. 26. c. Notwithstanding all which euidence he laboureth in his Appeale pag. 168. and 188. to perswade the world that He consenteth not with the Church of Rome nor dissenteth from the Church of England But all his labour is in vaine the contradictory will proue true as this discourse will declare He pleadeth for himselfe two things First by grace infused hee meant and intended onely concommitanter that is grace concurreth with remission of sins in a iustified man pag. 168. 169. 170. Secondly in that description hee went not punctually to worke but described Iustification at large for that act of God of remission of sins and the necessary and immediate concomitance vnto and consequence vpon that Appeale pag. 172. 178. He chargeth such as do not vnderstand that proposition in this sense with ignorant or wilfull mistaking his meaning or obstinate refusall of satisfaction Appeale pag. 168. 172. I answer All this is a faire shew put vpon a foule cause a meere pretence without shew of truth I will make it appeare first by my answers to the argumēts he brings to proue hee meant thus And then by proofes from the things themselues This was not his intent but his words must be vnderstood as they lie without interpretation His first argument p. 168. is to this effect I did attribute grace infused to Iustification secondarily Therfore I intēded grace infused is in a iustified man I answer This reason is reasonlesse There is no shew in the Consequence the word secondarily cannot lead your Reader to thinke you meant so neither doe you shew how it should Againe your owne words doe proue you meant not that by the word secondarily but that grace infused doth constitute Iustification in a second notion For if Iustification be a motion between two termes the one of sinne wherein a man was the other of grace whereto a man is brought and that is the first this the second then grace doth constitute Iustification in a second notion but you teach the first Gagge pag. 143. and 141. therefore you must be vnderstood to meane the last In the next place he telleth vs that his purpose was to let the Papist know that we taught that a man iustified is sanctified also I answer This proueth not that hee meant to say that grace infused is in a man that is iustified but supposeth that he did meane so and sheweth why hee did meane so therefore it is nothing to the purpose Besides it is vtterly false he had no purpose to say any such thing for the question then in hand was whether faith only doth iustifie which could not yeeld him any occasion to say Grace was in a iustified man they being two things euery way distinct and without the shew of affinity Againe neuer any Papist liuing did write or say that we denie a iustified man to be sanctified also therefore you had no occasion thus to say In the last place pag. 171. he hath these words If a iustified man bee also sanctified then might I allow one common word to containe expresse both the parts I answer 1. This supposeth he meant as hee pretendeth sheweth the reason why hee comprehended two things distinct in nature vnder one name but proues not that hee meant to say as hee pretendeth 2. He bestoweth much labour and spares for no cost to proue the first part of this reason but to no purpose for that was neuer denyed by any man in the Church of England nor in any other Church that ioyneth in faith with it But the consequence is vtterly false for these two parts are not essentiall vnto that whole which you call Iustification Therefore when you make one word to containe thē both the sentēce is vntrue disagreeable to art and a monster in nature He is vnskilfull that puts a childs-shooe vpon the foot of Hercules that addeth to the statue of a man the limmes of a beast and iust so doe you in this place if you comprehend remission of sins and sanctification vnder the name of Iustification And this is his whole plea touching the first part of his excuse and this too much too for of three things two of them are wholy besides the matter and voyd of truth in themselues the third disproued by his owne plaine testimony In the behalfe of the second part of his excuse hee saith page 172. Iustification is taken in Scripture strictly for remission of sinnes and largely for that act of God and the necessary immediate concomitance vnto and consequence vpon that c and the like doth Caluine Perkins Beza I
it be said some haue taught as M. Mountagu doth I answer it hath beene in a corner then He that did so Crept in at the window neither shepheard nor sheepe knew it If Mr. Mountagu will be one of them he may be for me I enuy not his happinesse nor will follow his course To conclude this argument M. Mountagu in this point agreeth with the Church of Rome in another point of their erronious faith The Councell of Trent hath decreed thus The grace of Iustification is bestowed by the Sacraments and that vnto all c. sess 7. can 4. 7. 8. The Sacrament of baptisme is the instrument all cause of Iustification without which no man is iustified sess 6. cap. 7. And this faith of the Church of Rome is explicated and defended by Bellarmine as in other places so in these 1 Of the Sacraments in generall lib. 2. cap. 3. 2 Of Baptisme in speciall lib. 1. cap. 11. Quarto proposâ—tio c. and cap. 12. Veri effectus c. Mr. Mountagu saith Euery child baptised is put thereby into the state of grace and saluation Iust as they doe And thus much for this argument and all the rest which hee pretendeth to take from the authenticall records of the doctrine of the Church of England He bringeth others from the testimonies of singular men liuing in our Church which indeed doe not deserue answer but because hee hopeth by them to helpe a lame dog ouer the stile and to vphold a cause ready to fall I will propound and examine them The first whereof is set downe Appeale pag. 28. in this forme They were the learnedst in the Church of England that drew composed agreed ratified iustified and subscribed the Articles and penned the Homilies But all these haue and do assent to falling from grace Therefore the learnedst in the Church of England assent therein I answer this Sylogisme is false the middle terme is predicated in the proposition and subiected in the assumption it ought to be thus framed They that composed c. Did assent c. They that composed c. Were the learnedst c. Therefore some that were the learnedst c. Did assent I answer the assumption is a vaunt of his bragging veine and more then the parties themselues would assume or he can proue he knoweth not who composed them c. they were dead long before he was borne and there is no record of their names The proposition is false neither the Articles nor Homilie doe teach falling from grace as my answers thereunto doe plentifully witnesse His second argument of this kind is in Appeale pag. 31. set downe in these words 1 It was the Tenet of Doctor Ouerall That a Iustified man might fall away from grace and thereby incurre Gods wrath and was in state of damnation vntill he did recouer againe and was renewed after his fall 2 Which opinion was resolued of and auowed for true Catholike ancient and Oxthodoxe by the Royall reuerend honourable and learned Synode at the Conference at Hampton Court 3 The booke of the proceedings is extant which will auerre all that I say for truth against you here See the I answer I thinke he would inferre from hence I am sure hee should inferre Therefore some of the learnedst in the Church of England do maintaine falling from grace The antecedent hath three branches the third is a proofe of the two first The first branch is false I haue read the booke which reporteth Doctor Overalls opinion in pag. 41. and 42 in these words The called and iustified according to the purpose of Gods election might and did sometime fall into grieuous sinnes and thereby into the present state of wrath yet They did neuer fall either totally From all the graces of God to be vtterly destitute of all the parts and seed thereof Nor finally From Iustification But were renewed You report him to say they fell into the state of damnation which importeth a falling totally The booke reporteth him denying falling totally or finally The second branch is also false the book hath not a word that reporteth any confirmation of the opinion of Doctor Ouerall His happe was hard that amongst so many words he could not light vpon one true one and his face very audatious that durst affirme a falshood for truth against the light of the noone-day He talketh of conscience and honesty and Cheuerell and I know not what Hee must tell vs vnder which of those heads this allegation shall be ranged for he hath best skill in such language the allegation it selfe standeth vnder the censure of the reader and the allegator at the barre of the Almighty therefore I leaue this and passe to the next Hitherto I haue spoken to the matter vrged in the two arguments now must I say a word or two touching the conclusion of them both which saith Some of the learnedst c. Vnto which I haue these two things to say first he getteth nothing though it were granted him He ought to proue The Church of England teacheth his falling from grace Which will not follow vpon his conclusion because those learnedst he speaketh of may be a faction prevailing in the Church of England Secondly his intent is to say all the learned in the Church of England doe maintain falling from grace for he saith Ap. p. 28. Many in the Church of England reputed learned are of opinion Grace cannot bee lost which is as much as if hee said they haue the name of learning but haue none indeed all the learned say as I say Which sentence is a most vaine idle and insulting brag If all were vnlearned that deny falling from grace then I hope Mr Mountagu is learned that affirmes the losse of grace and that dareth sentence them all for want of learning that deny falling from grace but how learned hee is let this whole disputation shew wherein you shall finde great plenty of notorious faults against learning as false Sylogismes loose consequences notorious false premisses impertinent conclusions false allegations propositions contrary in their parts headlesse diuisions manifest contradictions a nosegay of some of them I doe here present you Thus he writeth The Church of England leaueth the question touching falling from grace at liberty vnto vs Gagge page 158. The question touching falling from grace is vndecided in the Church of England Gagge p. 171. The consented resolued and subscribed Articles of the Church of England nor yet the Booke of common Prayer and other diuine offices doe not put any tye vpon me to resolue in this question touching falling from grace Appeale page 26. Contrary whereunto he writeth as followeth That man may fall from grace is the Doctrine of the Church of England Appeale page 31. That a man may fall from grace is the Doctrine of the Church of England deliuered publikely positiuely and declaratorily in authenticall records Appeale page 36. The Church of England it selfe hath directly and in expresse words taught that a
shed vpon the Crosse This answer of Bishop Iewell is full to the purpose and of no lesse authority then the Catechisme alleadged which being taken in this sense we may safely conclude that our Church is no friend to the reall presence in those words of the Catechisme A third thing also is in his Appeale pag. 291. thus set downe Both wee and the Papists confesse This is my Body and that is enough and contend meerely about the manner how it is my Body that is how the Sacrament is made the flesh of Christ Gagge page 256. The councell of Lateran decreed transubstantiation and wee deny the same Gagge page 252. Which sentence by the course of the place where it is must be applyed to the present purpose in this forme They that agree in this sentence This is my Body there is no cause why they should be distracted in the point of reall presence But we and the Papists agree in this sentence This is my Body and contend meerely about the manner how it is made the flesh of Christ c. Therefore wee and the Papists haue no cause to bee distracted about the point of reall presence That it was his purpose thus to dispute the place it selfe where that sentence standeth will shew where hee bringeth the thing here concluded in the first place and then the words alleadged as a proofe therof and referred thereunto by this word seeing c. I will take my answer vnto this from the same Author and place page 236. from whence I had my former viz. the reuerend Bishop whose words bee these Indeed the question betweene vs this day is not of the letters or syllables of Christs words for they are knowne and confessed of either partie But onely of the sense and â—eaning of his words which is the vâ—ry pith and substance of the Scriptures and he committeth fraud against the lawes that sâ—â—ing the words of the law ouerthroweth the mâ—â—ning If it be true that the onely sense of Christs words is that his Body is really and fleshâ—â—â— the Sacrament it is great wonder that 〈◊〉 of the ancient Doctors of the Church could euâ—r see it This answer is full to euery point of Mr. Mountagu his argument First he saith they agree in words touching this sentence This is my Body and so farre hee grants the assumption Secondly the question is of the sense of those words and thereby denies the assumption and proposition too as if he should say although they agree in words yet differing in the sense there is sufficient cause of distraction and dissent betweene them For the sense is the pith of the Scriptures and hee that ouerthroweth the meaning corrupteth the Law 3 He saith they vnderstand Christs words of a real and fleshly presence of Christs body Which the Bishop denyeth whereby it is euident that he putteth the difference betweene the Church of Rome and ours in this viz. that They affirme a reall presence We deny it And this doth directly oppose the latter part of Mr. Mountagu his reason that placeth the difference betweene them and vs meerly in the manner how the Sacrament is made the flesh of Christ which they say is by transubstantiation The Bishop saith we dissent about the reall presence M. Mountagu saith no for saith he our dissent is meerly about transubstantiation By which it appeareth M. Mountagu his arguments in the behalfe of the Church of Rome were answered long before he was borne It may be he will reply to this answer of the Bishop that it is not sufficient and giue the reason for it which he alleadgeth in the like case in his Appeale pag. 291. viz. The Devill bred him vp in a faction and sent him abroad to doe him seruice in maintaining a faction And thus hee must reply or blot out of both his bookes that bitter sentence which was written against all such as make any difference betweene the Romish Church and ours in the point of reall presence I reioyne to it in the Bishops words p. 237. If he be of God he knoweth well he should not thus bestow his tongue and hand Moreouer if he hath the vnderstanding of a man he knoweth it is euidence of truth not bitternesse of rayling that carieth credit in a diuinitie question let him first take away the Bishops proofes and shew wherein hee is a lyar or an ignorant man and then there may be some excuse for this railing till then it will be held a ruled case his will was good but his cause nought He must raile because hee had nothing else to say And with this I conclude all the pretences that he hath for his agreement in the point of reall presence with the Church of England I will now deliuer some reasons to proue that the Church of England doth oppose the church of Rome in the point of reall presence as followeth 1 Many of our nation haue giuen their bodies to the fire for denying it 2 It hath beene proclaimed against by our Ministers without any blame from authoritie or knowne opposition from any of ours 3 Our Church hath determined what is to bee held touching the nature and effects of this Sacrament and hath not a word of the reall presence Our Church hath determined that the Sacrament is to be eaten taken and giuen only after a spirituall manner and by faith and denyeth worship to it Arti. 28. That the wicked receiue the signe but are not partakers of Christ Arti. 29. That it ought to be administred to all men in both kinds Arti. 30. which it would not haue done if it had granted the Popish reall presence Lastly Bishop Iewell in the name and defence of the Church of England denyeth it and maintaineth that that Article of the Popish faith is erroneous first in his Apologie beginning at Chapter 12 the 2 Part and so forward and againe in his Reply to Harding Arti. 5. And this I hope is sufficient to proue that the Church of England reiecteth the popish reall presence It remaineth in the third place that wee examine whether the popish reall presence be true or not but of that I find nothing in him it was meet for him to haue proued it before he had pronounced the opposers thereof were bred by the Deuill as he doth in the words which I haue alleaged That he proued it not in his Gagge it is no meruaile for there he goes hand in hand with his Aduersary That he did it not in his Appeale was because hee could not for there hee had good cause to shew all his strength Onely I find in his Gagge pag. 250. these words Hee gaue substance and really subsisting essence who said This is my body this is my blood These words are little other then a riddle yet I will make the best of them My answer thereunto will explicate the matter and take away that which might seeme to fortifie the popish reall presence thus it may be framed If Christ gaue substance
is no other but them So as what you said there and what you say here ouerthroweth each other If it be them it is not these If it be these it is not them If our 17 Article in your sight hath no more but these then you see our Church doth define Predestination onely by the generall nature efficient cause and subiect matter for your fiâ—e propositions no 15. containe them onely but you dare not say you did see our Church so defining Predestination for then you professe to see a fault in our doctrine not to bee excused seeing that the nature of euery thing is set out by the speciall and formall being and end thereof not by the efficient materiall cause without them But you may not so professe for you say Our Church hath gone on in this point of Predestination warily and in great wisedome and prudence Appeale pag. 59. Besides it is most iniurious and an imputation most false Our Church hath defined Predestination in that 17 article by all the causes whereby it existeth as I haue shewed no 5. 6. which course is most agreeable to art if wee may beleeue Thomas 2 dist 27. q. 1. ar 2. ad 9. And it also hath explicated each cause to make the difinition familiar and easie vnto vnderstanding therefore we must conclude you did see more in the 17 Article then you will acknowledge If you could not see more in the 17 Article then you professe to see then you can scumme vpon the surface but not diue into the depth then haue you no cause to despise the capacitie of other men as poore nor to vaunt of your owne as able to worke wonders seeing there is more in the Article then you can see as hath beene shewed you Thus farre of your reasons to excuse your selfe of disagreeing and dissenting from the doctrine of the Church of England in the point of Predestination and for my answers thereunto by which I hope all doubts are so remoued that we may conclude The Church of England teacheth all otherwise in the point of Predestination then you doe Now wee should examine whether hee or our Church doe teach vs the truth in the point that wee may know which of them to follow but Master Mountagu seemeth to decline all search after that For he thus writeth You cannot relish any thing but Gods secrets you are neuer at quiet with the secrets of Gods Kingdome you can neuer let his Predestination alone that comfortable doctrine of election and reprobation is your continuall Theame It is good to be wise vnto sobriety Appeale p. 59. The sum of which words must needs be these Predestination is neither comfortable nor reuealed Therefore not to be disputed nor our common talke For that is wisdome vnto sobriety I answer The Church of England saith article the 17. Predestination is full of sweet pleasant and vnspeakable comfort And lest it should be doubted whether this be true or no our Church addeth a reason to confirme it in these words Because it doth establish their faith of saluation and feruently kindle their loue toward God Whether of them shall we beleeue Our Church or M. Mountagu Sâ—rely our Church is worthy of more credit For she passed her sentence with deliberation and vnpartially He with ill affection It confirmes the position with an experimented truth He with his bare word Such a dutifull child is worthy his mothers blessing that giues her the lie vpon his owne authoritie Predestination is reuealed to M. Mountagu else he would not speake of it so wise is he vnto sobrietie but it is not reuealed vnto vs for wee neuer came so neere vnto the spring head as hee hath done and indeed wee need not pretend reuelation to oppose vnto him we onely say shew vs diuine reuelation for your Predestination and wee beleeue it till then we reiect it as your own fantasie It is your boldnesse to meddle with Gods secrets or to deuise a predestination opposite to his reuelation He proceedeth with these words I professe I doe loue to meddle in nothing lesse then in this their desperate doctrine of Predestination Appeale p. 60. I answer he must conclude from hence that Predestination must not be disputed Or else it is meere Gaggling If he doe thus dispute then haue wee a worthy disputation for wee haue nothing to guide vs but his owne president We must grant the consequent because the authoritie of the antecedent doth inforce it and good reason too for who would not loue and hate what hee loueth and hateth He saith our predestination is desperate I commend him for it By the last words he spake he gaue his mother the lye expresly She said is was comfortable He denyes it with a scoffe Now he saith it is desperate wherein he checks her also for our Predestination is deliuered in her words and conceiued according to her sense and true meaning as may appeare no 5. and 6. Hee scoffes at them that say the doctrine of Predestination is comfortable belike then to him it is not so But whether of these bee in better case whose iudgement may we follow our Churches or his To appeale to himselfe is a thing not equall Popular positions doe often erre priuate spirits are of weake assurance Appeale p. 8. Well then whither shall wee goe to be resolued in this point Vnto the publike Doctrine of the Church of England contained in the Booke of Articles c. he doth appeale for the ending of all doubts with hang in the Church of England page 9. Agreed no better match no fitter Iudge Let the 17. Article speake It saith vnto such as feele the workes of their flesh mortified and their mindes drawne to heauenly things the Doctrine of Predestination is Comfortable But vnto persons that be curious carnall without the spirit of Christ Predestination is most dangerous for by it the Deuill doth thrust them either into desperation or vncleane liuing By which sentence I hope the matter is at an end and the inference is plaine and necessary Vnto the holy Predestination is comfortable If Predestination be a desperate Doctrine vnto thee then art thou carnall and without grace Mr. Mountagu is able to apply specially what our Church hath decreed vniuersally therefore I leaue that to himselfe and all other whom it may concerne contenting my selfe with a bare relation of our Churches iudgement He writeth further thus Our Church in the point of Predestination hath not determined specially Appeale page 59. of when how wherefore or whom Gagge page 179. I answer this sentence tends to the same purpose or nothing that the former did viz. to disswade from all search after the nature of Predestination If a man did not care what he said he might sort well with Mr. Mountagu there is no vntruth so apparent but some man dares aduenture to auouch it there is hardly a falshood to bee found more apparent then this sentence of his and thus I shew it Our
ignaroes must giberish to him he knowes not what If hee hath read them where was his conscience when he vrged an argument so often answered and so much opposed and which is more when he tendered it barely as a thing granted without so much as one word out of the diuine reuelation to confirme it or to take away those answers which are made to it What will he plead Is Suarez Aluarez and Bellarmine some of his poore Diuines meere Gaglers Blunderers Ramblers c. not worth the answering not worth the regarding the naming If his will bee to shew himselfe ridiculous he may thus answer and to say the very truth his deeds doe thus answer though wee haue not his words for it I might goe on with this inquirie but I content my selfe with this leauing it to the iudgement of the vnderstanding reader Thus haue I applyed the answers of these authors vnto the argument which doth abundantly shew the weaknesse thereof and I might content my selfe with that but I will adde somewhat more which the argument it selfe doth lead vnto This argument set downe no 27. speaketh of Predestination and if it were a decree to giue glory onely and thereby it doth beg the question because that is denyed him by the Church of Rome and ours If he say he takes Predestination to be a decree to giue grace also then this argument must be framed thus Finall perseuering in obedience is the instumentall cause that Peter receiued grace in the euent Therefore without finall perseuering in obedience God did not appoint by Predestination to giue Peter grace The antecedent or first part is denyed by all which liue in the Church of Rome yea euen by them that would haue Predestination to glory to bee vpon the foresight of workes and they must so deny because the Councell of Trent hath decreed sess 6. Preuenting grace is giuen by God man hauing no merits cap. 5. Wee are iustified freely because none of those things which precede Iustification whether faith or workes doe merit iustifying grace it selfe cap. 8. The same thing touching the free giuing of the first Grace wee learne from our owne Church which taketh it from S. Augustine and tendreth it vnto vs in the Sermon of Fasting p. 172. In these words No man doth good workes to receiue grace by his good workes Good workes doe not bring forth grace Grace belongeth to God who doth call vs and then hath he good workes whosoeuer receiueth grace Which sentence is so full and plaine and of such authority that I shall not need to say any more to shew the insufficiency of the Argument therefore here I will end my answer therunto which also must put an end to our Disputation touching this point of Predestination because he doth not offer any further occasion By that which is past it doth appeare that he dissenteth from the Church of England in this point of Predestination and that hee hath nothing of any worth to say for himselfe or against our Church Now wee should discouer with whom hee doth consent in the point for with some he doth consent else it is a priuate fancy peculiar to himselfe With the Church of Rome he doth not consent I take that as certaine therefore he must consent with the Lutherans and Arminians I name them both because both haue shares in the businesse The Lutherans doe vrge this doctrine of Predestination but not very strictly nor as a matter vndoubtedly revealed nor doe they presse it in all the particulars brought by M. Mountagu and therefore it must bee ascribed to Arminius by vs because hee is the man whose voyce was nearest vnto vs hee vrged it with more particulars and vpon greater necessitie then the Lutherans doe he chose rather to see the Country that bred him brought him vp and aduanced him come to vtter ruine rather then hee would hold his peace or retract this sentence of Predestination I forbeare to confirme this by the particular passages written by Arminius Vorstius and other of that side because it would be tedious and without all benefit What hath passed is sufficient to shew hee teacheth falshood and vntruth Therefore here I will end the whole Disputation There be also other points of Faith in his two Bookes which oppose the doctrine of the Church of England and which deserue a reproofe but because these are propounded and handled by him in the first place and their opposition is most dangerous therefore haue I contented my selfe with the refutation of these onely reseruing the rest till some other opportunity CHAP. XXI The Conclusion of the whole Disputation claiming M. Mountagues promise ALthough it hath beene his fashion to spend many lines with much bitternesse and ill language very ill beseeming a man of gravity and a Minister yet in the issue hee promiseth fayre if you will beleeue him writing in these words Let him or any other goe honestly sincerely soberly Scholler-like to worke Let him come home to the points controuerted without Rowling Rambling Rauing ioyne issue instantly with the question where it lyeth I am for him no man more ready more willing more submisse more desirous to goe calmly to work for Gods glory the Churches tranquilitie the good and benefit of my selfe and others Thus farre hee in his Epistle to the Readâ—r set before his Answer to the Gagger neer to the end therof I answer I haue accomplished your desire you inuite to the discussion of the things you haue written I hope you will accept it in good part I haue obserued the course of disputation you haue appointed And because I would not trust mine owne Art altogether therefore haue I followed B. Iewel in his answer to Master Harding To shew your selfe a plaine man you professe further in your answer to the Gaggers Preface toward the end 1 Our faith is to be regulated by the Scriptures 2 Bring mee in any one point or all points to this rule Tye me to it try me there I fall downe and adore it I would not I will not swerue from it 3 The present doubts hang in the Church of England I doe appeale to the publike doctrine thereof let that which is against them on Gods name be branded with error and as error be ignominiously spunged out Let the author be censured as he well deserueth by authority If I be so taken with the fact or euidence be cleare against me or I be conuicted by sufficient witnesse to haue erred thus I will recall and recant whatsoeuer is so exorbitant and further will deale so with my owne writing as they did with their curious bookes Acts 19. 19. Appeale p. 9. I answer I haue performed the condition in the iudgement I hope of euery Reader able to iudge of a disputation I looke for the performance of this your promise if you faile the fault must rest vpon your selfe and so I leaue you to your owne choice But you thinke to escape that and yet
your dealing be not afraid good Reader of all this smoake for thou shalt see it suddenly blowne all to vanity from whence it came Thus hee writeth in his Preface before his Defence no 6. Touching some of the particulars I haue my answer out of the same Bishop too in these words You say we read neither the old writers nor the new but are vtterly ignorant and void of all learning it were a very ambitious and childish vanitie to make vaunts of learning For asmuch as you seeme desirous of the â—ame of great reading ye shall haue the praise and glory of it Mr. Mountagu without contention we will rather say with St. Paul wee know nothing but onely Iesus Christ crucified vpon his crosse yet notwithstanding wee are neither so ignorant but that we are able and haue leasure to read as well the old Doctors and the Fathers of the Church as also your light vnciuill pamflets and blotted papers which God wot in all respects are very new and we are much ashamed of your papers and nouelties to see them with vntruth other vncourteous speech so fully fraughted I answer further you say we haue no learning capacitie or vnderstanding but these are your owne words you haue brought nothing that hath shewed it or that is fit to try whether you say true or not you haue brought some arguments but they are so silly that a child may answer them you please your selfe with some Latine Greeke Poets History Fathers Councells but they serue to no purpose for they neither proue nor disproue any thing in question If you will bring arguments that sauour of vnderstanding or dispute from Latine or Greeke words Poets Historie Fathers Councels in a Logical forme of true Sylogisme then shall you readily find where reading learning capacitie resteth Till then you may vse them and brag of them but he that hath his eyes in his head will say there is no cause You say we are Puritans which you esteeme a reproachfull name but you tell vs not what you meane by it therefore you would faine speake ill but no man can vnderstand you I thinke that name belongs to your selfe rather for a Puritan is hee that is pure in his owne conceit and is not washed from his filthinesse according to the sentence of the holy Ghost Prouerb 30. 12. Now this seemeth to agree to your selfe for you say you haue receiued the earnest of your saluation App. p. 48. Therefore you are pure in your own conceit Now you are not washed froÌ„ your filthiness except your vnmeasurable railings formerly related be no filthinesse If you will say they be not filthinesse then must you resolue vs what Salomon meant when hee said There is a generation whose teeth are as swords and their iaw teeth as kniues Prou. 30. 14. And Dauid when he said Their throat is an open Sepulcher c. Did Salomon and Dauid commend or discommend those of whom they spake You tel vs that Puritans do refuse some of the doctrine or discipline of the Church of England or both Appeale p. 118. and this doth fitly agree to your selfe for in all the points now disputed you reiect the faith of the Church of England and bring vs the Popish faith in stead of it as hath beene euidently declared You tell vs the things obiected against you are collected out of diuers places and layed together for aduantage In both parts you intend to blame the pleadings against you but the first part is against your selfe for Art and plaine dealing required you to set your opinions together An obiection is well made when it is truly made though it be gathered out of many seuered places You meane they are layed together vniustly but the seuerall places out of which they are brought will say that is false diuers sentences brought into one place doe make each other the cleerer vnto vnderstanding to that end are they now layed together and for no other as the reader may find To scatter them into diuers places with the intermission of other things was a good meanes to conceale the snake till a fitter time was offred he that giueth poison must conceale it To gather them together was the labour diligence and faithfulnesse of him that did it He that discouers a hidden euill is more worthy then he that suggesteth that which is overt and lyeth aloft You wold fain Tridentize it so go on hanging hoof against hoofe that I may vse your owne words Appeale p. 270. As the fearfull Hare doth double and redouble her course and intricate her passage to conceale her selfe euen so doe you hee therefore that would find you out must take you where you are to be had seeing you are not wher and how you ought to be You tell vs of the points in question 〈◊〉 are not â—â—gerous Of themselues In the event vnto vs. Because They are scholasticall speculations meerly The author is No fomenter of Faction Schisme A Patriâ—t Reconciler Appeale p. 42. 43. They that thinke not so Make clamors of they know not What. Wherefore Are Franticke fellowes Frighted with Pannicke feares Haue without cause fired the Beacons disturbed the Countrey Esteeme a field of Thistles to be a battell of Pikes Appeale pag. 320. I answer It is no meruaile though you set your whole strength to remoue the suspicion of danger from the points you haue deliuered yea it would be much meruaile to see you doe otherwise for hee that layeth a snare must conceale it least his purpose be frustrated but your labour is spent in vaine a weake sight may see them full of danger That they are dangerous to our eternall estate and of themselues fitted to bring sad euents is manifest for all of them are articles of erronious faith Now an erronious faith is an addition vnto the diuine reuelation threatned by God to bee punished eternally Reuel 22. 18. verse Some of them bee articles of the erronious faith of Rome and that they bee dangerous vnto our saluation wee haue the testimony of Bishop Iewell who saith expresly That they are dangerous to kindle Gods wrath and condemne our soules for euer Apol. part 6. c. 22. diuid 1. And c. 20. diuid 2. he saith vnlesse we leaue them we cannot come to Christ With whom agreeth our reuerend Bishop Carleton in his directions to know the true Church p. 63. 64. For of the Romish faith he saith That it is traps and snares dangerous and tending to mans destruction Your selfe doe no lesse when you say Popery is originall of superstition enemie vnto pietie Appeale p. 321. The particular points whereof wee haue disputed doe say no lesse For if wee must take our faith in all matters of doubt from the sentence of a Councell then can we haue therein no diuine faith and consequently no saluation If a man beleeue that a sinner is iustified from the actuall sinne which he hath committed by a created being that remaineth setled and
Booke will finde If wee receiue these points of Popery hitherto discussed then must we receiue all the rest of the Popish faith for these are no truer then they nor are these receiued by any which doth not receiue them If wee receiue all Popery then wee giue place to the rabble of their Monkes and Friers c. where they are entertained great possessions much goods many people are seuered from the vse of the State and appropriated vnto the vse and benefit of the Pope and State of Rome by which meanes our owne State is much disabled to maintaine it selfe against forraigne opposers and a forraigne State inioyeth a great addition to defend it selfe and to offend yea to subiect ours vnto the will of the Pope and State of Rome which things I doubt not will be confessed on all hands to be no small danger to our State and this shall suffice for this time to shew the dangers that doe perpetually attend vpon this faith of Rome which you perswade vs to receiue You tell vs you are a Patriot equall to the best you shew vs wherein by saying thus I imbrace the totall doctrine and discipline of the Church of England and will maintaine it to bee ancient Catholike Orthodoxe and Apostolicall Appeale page 111. I trust to make good against any and all whosoeuer that the Church of England is so conformable vnto purest antiquity in the best times that none can be named in all points more conformable Appeale page 48. You must giue me leaue to answer hereunto in your owne words which I finde you haue written concerning some viz. You doe conforme onely for preferment hold with the Hare and runne with the Hound Appeale page 111. and 112. you are rotten at the core page 142. your goodly glozings and time-seruing colludings with the State are but like Watermen looking one way rowing another page 43. and 44. Your selfe at least cannot be offended with mee for applying those words of yours vnto your selfe for it is but Iustice to fill you in the same cup you haue filled vnto others Neither may it bee ill taken of any other for you may be of that number notwithstanding this protestation because that I may vse your owne words you must remember All your words are not Gospell Appeale page 272. Therefore vntill I may perceiue that you manifest what you protest by reall practice you must giue me leaue to thinke you dissemble in the point and would perswade men that you are not to bee distrasted that your selfe may feed fat vpon their folly Appeale page 222. I finde you also writing thus of some Your holy cause you see will not succeed by opposition therefore you come vp and seeme to close with the Church of England in her Doctrine and discipline but indeed you infuse secretly and instill cunningly a forraigne Doctrine pretended craftily to be our Churches so that aâ— length you may winde in forraigne discipline and the rest of forraigne Doctrine Appeale page 43. and 44. If you conceiue thus of others it is like enough you saw it first in your selfe for there is none so suspicious of another as he that is guiltie You know our English Prouerbe The Mother would neuer haue sought her Daughter in the Ouen but that her selfe had beene there first you can apply what I exemplifie to speake in your owne language Appeale page 320. yea it is more then likely that this was your intent For you waue the Doctrine of the Church of England Teach contrary to that which you haue subscribed as you challenge others Appeale page 44. which you would neuer haue done but for some speciall end and no other end can be assigned but this and vnto this end it serueth fitly If I should reason thus The learnedest the most conformable the renowned rewarded c. yea the faith it selfe of the Church of England is for Popery Therefore Popery is the true faith Then euery man will be ready to embrace the faith of Rome and good reason too seeing this testimony wanteth nothing to giue it authority the party himselfe a friend nay more a Brother that hath beene borne bred and brought vp in the confession of the Church of England that hath learned loued admired and proposed to himselfe to follow indeclinable the Doctrine and discipline of the Church of England Appeale page 111. No new vp-start Master in Israel But one that adhereth and consenteth vnto the Apostles and their true successors immediate and mediate Appeale page 45. and 46. The Doctrine of the Church of England is proposed in Synods confirmed by law commanded and established by act of Parliament Appeale page 111. As the qualitie of your person pretence so your outward condition in our State and Church doe serue very fitly to bring in Popery for you are knowne vnto and approued by his sacred Maiesty King Iames as you doe solemnly informe vs in the Preface to your Appeale and in the Booke it selfe page 43. You are beholding vnto and fauoured by men of principall ranke in the gouernement of our Church and common-wealth as wee learne from your Epistle set before your Treatise of the Inuocation of Saints neere to the end thereof You are indeed rewarded with preferments many for number great for value Who would deny his consent vnto Popery when it is brought by a messenger thus accomplished You are a Minister and a Preacher therefore when you bring in Popery you goe compendiously to worke for you are like enough to gaine and draw your Parishioners with you at least to make them more feasable then other waies they would be as yourselfe writes in the third page of your Preface to the Reader set before your Gagge You are a Preacher vnto many congregations therefore you must needes draw the more people after you and they draw others for we see by experience things new and strange stay not alwaies with them that receiue them first Moreouer by Preaching Popery they may be accommodated according vnto the disposition of seuerall men hee that is inclinable thereunto may bee followed seriously plied at all times He that is auerse may bee obserued and delt withall as opportunity is offered Lastly preaching is of greatest efficacie for it commeth vnder the name of Gods ordinance it is more fit to enter into and preuaile vpon the thoughts of man than any other course like as the small raine resâ—eth vpon entreth into and softeneth the earth more then the great and hastie showers By preaching popery may be let in softly without noise slowly without violence like as liquid bodies are distilled by a soft fire being once entred taketh faster hold like vnto a screw that is not heard when it entreth nor can be pulled out when it hath taken hold This course to bring in popery was now requisite for all violence was in vaine no attempt that way could preuaile it made vs more warie and resolued against it like the boisterous winde that causeth a man to lay faster hold vpon his clothes to keepe them about him What disputations haue they had to prevaile against vs for continuance multitude of years for learning and subtlety What deuices haue they vsed to keepe ours from them to conuey theirs vnto vs Cunning counsells to grace it desperate Ianizaries to conuey it into euery Kingdome Prouince diuision familie houshold singular person if it were possible What wars and trecherie haue they omitted the Histories of Wicklife Hus Ziska Henry the second King Iohn and Queene Elizabeth besides many others will shew More of any of these are not needfull nor can be expected yet what haue they gotten haue they won a party vnto their faith or one man to beleeue as they doe Surely this they haue gained enen a garment dyed red in the blood of the Saints and a name but not of the sonnes of Abraham who neuer had the glory of heresie and poison of false doctrine cruelty trechery murder vsurpation Now now therefore is the time when you must change your copie turne ouer a new leafe bethinke your selfe of a new course turne your threatnings into flatterings your loud sound into still voices your long disputations into distilled dropping your enmity into pretended friendship your conioyned armies into seuered corner creepers your armour into Gownes your swords into sithes your bills into mattocks Finally let no voice of warre be heard in your streets Sound and resound lift vp like a trumpet the voice of Peace tune your instruments to make that harmony to bee more delightfull then the sweet Singer of Israel and then perhaps you may gaine him vnto your side whom God hath giuen ouer to beleeue lyes but for the rest they will and alwaies shall haue iust cause to say as we now doe The snare is broken we are escaped thanks be vnto God I might giue satisfaction to euery one of his particular railings for there is sufficient for it but I will not burthen the reader so much This that I haue said is sufficient because these things being thus none of his other bitter invectiues can bee true Though they were true yet doe they make either wholly against him or nothing at all for him I conclude this whole discourse in the words wherein Bishop Iewell concluded his to Master Harding pag. 652. Deceiue not the simple they are bought with price they are the people of God for whom Christ hath shed his blood Your shifts be miserable you trouble your selfe as a Bird in the lyme The more ye stirre the saster ye cleaue the longer ye striue the weaker ye are ye cannot bridle the flowing Seas ye cannot blind the Sunne beames Kicke not still against the spurre Giue vnto the glory of God will ye will ye the truth will conquer God giue vs both humble hearts and the people eyes to see that all flesh may be obedient to his will Amen FINIS