will be little or no Truth found in us in God's sight whatever may be our professions and pretences before Men. And lastly It is my own humble request to all Christian Brethren who have a sense and compassion of the danger I am in from so many Enemies that they would drop a Tear in private in my behalf for my preservation from the strong Lyes and Machinations of a sort of Men not inferiour for malice and cruelty and enmity to the Truth to the Powers of the Air and likewise as invisible though abounding in our Air as much as the other through their lying Artifices and flinching changeableness and equivocation in Names and Habits and Dialect and Pretences from the School to the Gallows far unlike honest plain-dealing Men or erect and generous Christians who have a God and the World to come for their trust and refuge against whom I must stand upon my Guard throughout my Life for no other cause but my Fidelity to my King and Countrey which with them is counted Treachery And that God would stand by me in my information and testimony before Tribunals and Councils to direct and preserve me from wronging or unjustly favouring any of them great or small in the least tittle which always was and shall be more my fear than the fear of death Yea that God in his infinite mercy would unbewitch this Roman-Catholick Synagogue who believe none to be Christians but themselves who hardly are and give them humility and repentance and love of the Truth to discern abandon their monstrous Heresies stupendious abominations which would soon turn all our fears jealousies chargeable watchings into love and mutual confidence and thanksgiving to the great peace and quiet of all Christians throughout this Land and throughout the World Farewel I am thy Brother and Servant in our dearest Redeemer Titus Oates A SERMON Preached at St. Michaels Wood-street c. Matth. 18.11 The Son of man is come to save that which was lost ALmighty God hath of his infinite mercy and goodness been pleased at sundry times and in divers manners to manifest himself to the World First By the Patriarches whom he did constitute Preachers of Rigteousness and by whom he made his will known to the sons of men and then by his Angels by whose ministration and disposition the Jews did perceive the Law And after that by the Prophets who also were publishers of the will of God to men in order to their reformation But in these last days spoken unto us by his Son whom he sent out of his bosom to execute the Office of a Prophet declaring his will and pleasure and as a King to Rule and Govern his Church in order to which he hath given him all power both in heaven and earth by whom also he did make the World who being the means of our better understanding the brightness of the glory of the eternal God which to us is invisible and upholding all things by the word of his power ascended into Heaven and sitteth at the right hand of God and ever liveth to make intercession for us and will again appear as a King and as a Judge to punish offenders This is he who is represented in my Text that saith The Son of Man is come to save that which was lost In which words we shall inquire 1. Why Christ is called the Son 2. Why he is caâ—lâ—d the Son of man 3. To what end he came into the World as the Text tells us He came to save that which was lost 1. Why he is called the Son the Son of God as elsewhere and the Son of Man as in my Text we are to understand that God though he had an especial respect to the Angels yet he thought it not fit that they should have this honour conferred on them to be called the Sons of God 1. So that the first reason why Jesus Christ is called the Son was to demonstrate his eternal generation for in this appellation the Apostle St. Paul discovereth to us the dignity of Christ above the Angels of heaven see Heb. 1.4 5. Being made so much better then the Angels as he hath by inheritance obtained a more excellent name then they for unto which of the Angels said be at any time thou are my Son this day have I begotten thee and again I will be unto him a Father and he shall be unto me a Son Which words are taken out of the sâ—oâ—nd Psalm and though in some sence they may have reference to David yet they are by the Jews themselves acknowledged in a more-sublime sence to belong unto him that was to come into the World to save that which was lost Upon the accompt of his Superâ—ority of Christ above the Angels by vertue of his Son-ship the Angels of God themselves are 〈◊〉 bliged to give worship to our Lord Jesus Christ for in the sixth verse of the abovesaid first Chapter of the Hebrews we have the Apostle saying thus And again when be bringeth â—is first begotten into the world he saith let all the Angels of God worship him Iâ— is true the Angels themselves have their titles but they are no higher then winds and flames Psal 104.4 Who maketh his Angels Spirits and his Ministers a flame of fire but not Jesus Christ â—e gives for higher titles calling him Eternal King and God mentioning his 〈…〉 and his Scepter and great Justice in exercising his regal power in succouring the faithful and punishing the impenitent and refractory in their words Thy Throne O God is for even and ever and a Scepter of righteousness is a Scepter of thy Kingdome Psal 45.6 Heb. 1.8 So that the word Son here doth plainly set forth how much the Messias that came into the World to save lost man exâ—dles 〈◊〉 the Angels and both Antient and Modern writers do agree in this assertion viz. That the Son-ship of the Mâ—ssias did demonstrate him to be more excellent then the Angels which will plainly appear if we consult them in this case one on Heb. 1.5 saith thus Quum Davidi aâ—t Christâ— diâ—iâ—ur 〈◊〉 filius meus fingulare quiddam designat majorem excellentiam quam aliorum 〈…〉 alioqui impropria esses inepta haec locutio qua velut ex grege eximuntur I confess that â—â—e Appellation of Sons is given to Christians persevering in the saith of Christ our 〈◊〉 John 1 12.13 Gal. 4.4.5 6 Rom 8.13 14 15 16 17 18. Yet Christ is called 〈…〉 The Son Magistrates have that name Psal 82.6 Yea the Angels themselves Job 1.6 2 18 31 7. But we must understand it to be given to them Modo generali impropriâ— but when we find this Son-ship mentioned in reference to Christ we are to understand it to be spoken concerning him modo particulari Thou art my Son this day have I begotten thee And a Father of 1300 years standing telleth us that it is the tradition of the Jews that the Messias is
or no knowledg oâ— God amongst them therfore their Engagements to the preformances of the Religioâ— that was proposed in the Law of Nature must not come near for eminency to thosâ— which the Jews had but Christ our Lord who is above all God blessed for ever hatâ— engaged and drawn man with more liberal Bands the commands that he layeth upoâ— Man are sweet and pleasant His yoke is easie and his burden light Matt. 11.29 3â— His Cords are the Cords of a man and his Bands the Bands of Love In a word they arâ— such as we cannot but judge to be most reasonable and most agreeable with human nature and to them is added as to Sons all such promises of love and kindness as may oblige man to act like a Prince in his station and run on in the course of observing thesâ— Commands nay the disobeying of these commands are not attended with such servile punishments as of Stoning and the like but Paternal as suspension from Church fellowship and communion which do not tend to mans destruction but his reformation not to the killing of the body but to the saving of the Soul in the day of the Lord Now of this sonship we have sufficient evidence in that they have designed for them by Christs coming into the world the spiâ—it of adoption which Christ did purchase for man see Rom. 8.15 Ye have not received the spirit of Bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father which spirit though received by none but by those that believe yet designed for all those that Christ came to save and those in due time shall be discovered is a disposition of Soul formed in Man by God whereby he expresseth his confidence and dependence on God's kindness to him as a Father to look upon God as tender in his dealings with the sons of men and rich in his Evangelical Promises and offers of grace and Favours in opposition to a more servile State under which men were before Christ came to save that which was lost This Spirit is called the Spirit of Christ see Gal. 4.6 And because ye are Sons God hath sent the spirit of his Son into â—our bearts crying Abba Father From all which I gather this that Man's Relation to God as a Son appears in this that he hath sent the spirit of Christ into their hearts by which they have power given them to call upon God are enabled to make their aâ—dresses to him not only as God but as their Father the Gospel of our ever blessed Redeemer assuring them that they are no longer under any servile condition of being bound to any legal observances but that God will deal with them provided they keep the terms of Faith and obedience according to the promises made to the Father of the faithful and will justifie them upon the aforesaid Terms without those Deeds of the Law And for a further confirmation of this we shall find the Apostle St. Paul Rom. 8.16 to say The spirit it self beareth witness with our spirit that we are the Children of God 3. As Jesus Christ did come to give the Sons of Men this honour and privledge of being the Sons of God so he came to give them the inheritance of the Kingdom of Heaven for certainly it is a consequence that is natural viz. That if Christ in his coming to save that which was lost did design to bring men to stand in relation to God as Sons then certainly he did design them Heirs of some inheritance See Rom. 8.17 And if children then heirs heirs of God joint heirs with Christ Now this priviledge of mans being designed to the Inheritance by the coming of Christ into the World is further apparent from these six Considerations First God hath prepared it for them for it is apparent that when it pleased God to send his own Son into the world to teach the sons of men what good things he had in tended them he also did give his great Delegate power to inform the World what good was provided for them upon the condition of their obedience to those things he is pleased to propose in his holy Gospel which they have great assurances of enjoying See 1 Cor. 3.9 Eye hath not seen nor Ear heard neither hath it entred into the heart of man to conceive the things that God hath prepared for them that love him And as love is the condition here of â—â—oying these great and good things prepared in express terms so let me tell you it iâ—â—â—â—es all manner of obedience to the Gospel which is offered and preached together with the good things therein contained which man may enjoy because prepared if he doth â—ot render himself incapable through disobedience for certain it is that man by vertuâ— of this design is an heir not only of the good things of this life whether temporal or spiritual but also of that which is to come and if an heir then it 's certain that this inhâ—â—ritance is provided for him and this provision or preparation that is thus made is made â—â—virtue of Christs coming into the World Secondly Christ's coming into the World and fulfilling the will of God purchased thâ— inheritance for man therefore the Kingdom of Heaven is called a purchased possession 〈◊〉 was bought for man and man for that by the blood of the son of God not with silver aâ—â— gold or with things corruptible but with the pretions blood of the son Jesus Christ as St. Pâ—â—â— saith 1. Pet. 1.19 and St. Paul in plain terms calleth it a purchased possession Eph. 10 1â— Thirdly it is promised to man and therefore he is an heir by virtue of the promise 〈◊〉 an holy God for whom it is impossible to lye Hebr. 6.18 and will undoubtedly perforâ—â— this promise provided man accepteth of it upon the terms it is offered it is entailed upâ—â— man by an Oath of a God that changeth not so that man hath good security from 〈◊〉 mighty God of this inheritance by vertue of this promise which is confirmed by Chriâ—â— coming into the world to save that which was lost 4. They have all the means of grace tending thereunto they have the Gospel preached 〈◊〉 words adapted to their capacity and meanes by which they may come to the knowle dâ—â— of God in order to their full fruition and perfect enjoyment of this glorious inheritanâ— and as nature doth nothing in vain so God in his great goodness designs all and every of 〈◊〉 means of grace to tend to the effectual enjoyment of glory and bliss in another worâ— 5. They have designed for them the earnest of the Spirit of God which is the earnest of 〈◊〉 purchased possession which if they do not quench or oppose in the Ministry of the woâ—â— and Sacraments it doth enlighten their understanding and inform them of the height aâ—â— depth length breadth of the mercies of God in reference to another life
believeth on him should not perish but have everlasting life Now when it pleased God to direct Moses to make a Brazen Serpent and lift it up he did it not with an intent only of healing a few persons but that whosoever did look upon it should be healed by it Numb 21.8 So Christ who was sent into the World to save man was not sent to some few nor listed up on the Cross for some few but lifted up that all might look upon him with an eye of Faith and live Then consider the following Verse For God sent not his Son to condemn the World Now it is impossible to expound the word World here to be the Elect but all men who by sin were in a state of Condemnation till Jesus Christ came into the World therefore the taking the word world in this fence doth set forth and magnifie the love of our holy good God for certainly it can't appear so lovely in the apprehensions of men when intended but for a few in respect of the sons of Adam as when designed to be extended to all Again consider how God in all the Holy Scriptures hath been pleased to express himself to have abundance of grace sweetness love mercy pity and kindness to hate nothing that he hath made and wills the salvation of them that die and perish for ever look upon those compassionate expressions of his to the vilest of men Why will ye die ye House of Israel c. Now if we take the word world in its genuine latitude we shall find it to have an â—â—exact consistency with all those lively intimations nay demonstrations of those excellencies of the eternal God we find them confirmed in giving his Son to the world to save that which was lost otherwise we must of necessity judge that Jesus Christ did come in his own Name and not in the Name of the great God and to preach Doctrines of his own invention and not the Will of his Heavenly Father or else we must look upon God who â—s Truth it self to pretend very fairly to men in the Old Testament unkindly in the New 〈◊〉 And besides all this let us consider what the learned have said in all Ages upon this very Text now in debate see Gualter in his 20. Homily on the Gospel according to St. â—ohn Et hoe quidem clarius exprimit quando cos nominaturus quos it a dilexerit Deus non Abrahami aut Isaacci aut Jacobi aut Mosis aut Davidis Prophetarum Mariae virginis Apostoloâ—um deniq sanctorum martyrum meminit sed mundi quem totum in malo jacere Evangelist a â—oster testatur cujus principem esse diabolum ipse Christus non uno loâ—o affirmat From which words I do observe that this judicious and reverend Divine doth not terminate Gods â—ove to some few particular persons but according to the sence of our blessed Redeem â—r doth by the word world understand the generality of all Mankind and by this means â—oth rende Jesus Christ to speak that which was consistent with the Intentions Decrees â—nd Predeterminations of the most High God who before Christ did appear in the world had manifested himself o be gracious and merciful in pardoning sins and transgressions Quarâ— Salvator dictus est mundi saith St. Augustine speaking of Christ Nisi at mundum solver so that both modern and ancient Writers have with one consent upon these word now in hand viz. God so loved the world understood by the word world the whole posterity of fallen Adam who was the beginning of sin and entailed the misfortune of dying and being subject to sorrow upon his whole posterity which brings to mind that saying of S. Paul Rom. 5.18 Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the feâ—â—gist came upon all men to justification of life see vers 19. For as by one mans disobedience many word made sinners so by the obedience of one shall many be made righteous In which you may see two sorts of persons represented to your consideration the one condemned to death by reason of Adam's offence and the other justified to life by Christ our Lord Now who were they that were condemned they were no more than all and who were they that were justified no fewer than all in the other verse no more than many were made sinners by Adam nor any fewer than many made righteous by Christ God certainly suted the salve not only in respect of its quality but also in respect to its quantity to the sore the larger the malady was the larger extent the remedy was to be of therefore we may see the coextensiveness of the Grace of God in his Son Jesus in order to the justification of men with the sin of our first Parent in respect of the condemnation of men so that as we are induced to believe that by the disobedience of one many have been made sinners and so guilty of and liable unto death that is that all â—â—en as they come respectively to be conceived and born are now made liable to death by the disobedience of one being long since acted and should have perished for ever had â—ot the abundant grace of a good God prevented it so certainly it will appear and be â—ound true in due time that many even as many yea the self same both number and â—ersons in their successive conceptions also and comings into the world with those that â—re already past shall be made righteous that is have been and shall be delivered from â—â—e guilt of that sin and liableness to death by the obedience of one man that is by the â—bmissive deportment of Jesus Christ towards the most high and eternal God in yielding â—imself up to death From all which I draw this conclusion remembring the voice from â—eaven to St. Peter Acts 10.15 Call not thou common that which God hath cleansed that is not safe for any man to make that number less which God hath made greater nor 〈◊〉 assert a signal disproportion between two numbers which God hath computed and â—â—awn up to a perfect equality Another Text appears also ready to vindicate the truth of this Proposition now in â—bate and that is the words of St. Paul in his Epistle to Timothy 1 Tim. 2.1 2 3 4 5 6. I â—hort therefore that first of all supplications prayers intercessions and giving of thanks be made 〈◊〉 all men for Kings and for all that are in authority that under them we may lead a quiet â—d peaceable life in all godliness and honesty for this is acceptable in the sight of God our Saviâ—r who will have all men to be saved and come to the knowledge of the truth for there is one â—d and one Mediator betwixt God and Man the Man Christ Jesus who gave himself a ransâ—â— for all In which words confider the duty enjoyned and that we find in the first
into the world was to intitle man to all the Acts and Titles of friendship and kindness which are the consequences of this his design of saving lost man which can be received from God by man or given by God to man In this reconciling men to God which was effected by Jesus Christ we shall find these particulars worth our serious consideration First That there was an intention on Gods part that as there was a valuable consideration of the purchase of Christ by him made in procuring mans salvation so it should be appliable to man without any fraud or limitation of the same to them so that by meanes of mans being reconciled to God he hath plainly set forth not only his willingness but his intent and purpose to save them Secondly That he hath put man into a fair possibility of being saved so that if he voluntarily sinneth his destruction is of himself for now he hath taken off from them the guile and condemnation which was brought into the world by Adam's transgression so that the guilt of our first Parents shall not be laid to our charge Thirdly Christ in reconciling man to God procured for them this favour and grace from the Eternal God that they should receive from him such competent measures of strength to do his will and pleasure and act in his Commandments as became the servants of so holy and good a God as he hath been pleased to represent himself in Scripture to be and be by him enabled to repent and believe and persevere in both unto the End so that they might actually enjoy the salvation which Christ designed for them by his death Fourthly in this great work of Reconciliation Christ hath designed that upon the account of repenting for sin and believing in God through the preaching of his Name they may be accounted righteous and blameless in the day when he shall come to judge the World in power and great glory and have the end of their faith even the salvation of their souls for by virtue of the reconciliation purchased by the Blood of Christ of which we now speak all the means of Grace are so sanctified to the very end they may appear prevalent and effectual for mans inheriting that life and glory which we have promised and Christ is gone before to possess for them Fifthly In this work of Reconciliation great joy and confidence is now designed by the Son of God it is apparent that man having obtained this great benefit of being reconciled to Almighty God he hath the ground of the greatest joy and confidence and dependence upon God in all conditions that may or can befall him in this life for now he hath not only occasion of rejoycing in the future hopes of eternal life and glory but also in his very sufferings in that he may if he use the means be assured of this that his afflictions will be made sweet unto him Rom. 5.3 11. Sixthly In this work of Reconciliation to Almighty God Christ did design for man boldness to enter into the Holiest that is with all freeness to approach the presence of Almighty God by prayer Heb. 10.19 Having therefore Brethren boldness to enter into the Holiest by the blood of Jesut and in verse 20. the Apostle as he sheweth that this boldness â—s designed in the Blood of Christ so he sheweth us also by what way this enâ—rance is to be made even by a new and living way which he hath Consecrated for us that is to say his Flesh The dispensation of the Law could not procure this priviledge therefore in this great work of the reconciliation of man to God Christ our dearest Redeemer hâ—th procured this confidence and freeness of approaching the presence of the Almighty by a way never known before and that a clear and living way in opposition to the dead shadowâ— and beggarly rudiments under the Law which might minister matter of discouragement but no consolation and freeness with God in any address whatever made or to be made to his Divine Majesty now all this was design'd and accomplish'd by his breaking down of the partition wall which hindred mans access to God and to this very end and porpose that man might serve and worship this God who thus hath manifested his love to them in his Son whom he sent to save that which was lost with all unfeignedness and fulness of Faith reforming their lives conforming their wills according to the Rules of the word of this Reconciliation which I now Preach that those afflictions dangers that may appear might not cause them to waver in their conformity to the Laws of this Jesus who came to save fallen man from sin and Satan to translate to the happy state of being the Son of God through Faith in him which brings me to the Second Particular 2. A second priviledge that Christ came to invest men withal was the Adoption of Sons for as he came to bring men to the friendship of God and to reconcile them to that God from whom they were gone astray agianst whom they had acted open hostility so he came to renew a Relation in man to God to this end did he deliver man from the Yoke of the Law that he might become a Son of God see Gal 4 4.5 In the fulness of time God sent his Son made of a Woman under the Law to redeem them that were under the Law that we might receive the adoption of Sâ—ns It is true Man was â—he Son of God by Creation but here is a new way that Christ retrieves this Relation forfeited by sin and Disobedience of man to God by contriving his Redemption by his Blood and designing his Eternal Salvation in the world to come upon the performance oâ— those duties to which he is obliged by vertue of the Redemption Christ purchased for him And to this end that he may be secured that Almighty God owns this his Relation he hath given him the spirit of Adoption whereby they cry Abba Father so that by this state of Sonship to God they are designed to be delivered by Christ from the spirit of Bondage again to sear for it is evidently true that those who were ever in a Jewish state and therefore might have a great right to the promises of God Rom 9.4 were so far from being the Sons of God that at the best they were but in a servilâ— condition for they were obliged to those performances which were slavish and being but external had nothing at all of any internal goodness in them and these werâ— done meerly for fear of disobeydience and being punished with stoning the like which is the condition of Slaves who must do what the Master commands or be beaten if they perform it not and if this were the state and condition of the Jews iâ— what a Predicament the Gentiles were I leave it to the judgment of rational men certainly theâ—r condition must be more base and servile haveing little
his great love to them Joh. â— 16 Tit. 3.4 sometimes with the greatness of his mercy and tenderness of his compassion Exod. 34.6 Luke 1.72 sometimes with the delight and pleasure that he takes in shewing mercy Micah 7.18 Ezek. 33.11 sometimes with his faithfulness Heb. 10.13 1. Cor. 10. â—2 sometimes with the Oath that he hath made in order to shew men what great security they have of his Promises Heb. 6.17.18 Luke 1.72 73. sometimes with his desire of their salvation 1. Tim. 2.4 sometimes with his great grief when men appear obstinate Jer. 44.4 sometimes with the great provision that he hath made for mans salvation Matâ— 22.4 Heb. 9.14 And lastly with the consideration of the glory that will accure to himself and to his Grace by their believing Eph. 1.6.12 I confess Piscator hath an harsh expression Non vult Deus reprobos credere licet linguâ profiteatur se velle but is not this to God to deal with men in matters of salvation as the Poets fain the gods to have dealt with â—oor Tantalus set pleasant food to eat and water to drink and yet he is capable of neiâ—her so God dealeth with man if the doctrine of Piscator be under any circumstance whatever to be believed but seeing God hath been pleased to declare his intention in this â—articular of his willing all men to believe in his Son for salvation he hath sent his Son 〈◊〉 save all for do but shew me the man for whom Christ never died and I will shew you â—â—e man that is not bound to believe on him I hasten now to draw some inferences from â—â—e Discourse in general and so conclude 1. Seeing that God hath sent his Son to save all Men then all men are in posâ—â—bility of being saved for certain it is that as nature doth nothing in vain so God â—oth nothing in vain for he hath not sent his Son to put men into a worse state then â—â—ey were in by the Fall of Adam but certainly in a far better 2. This overthrows the Doctrine of the Church of Rome who establisheth another â—eans of Salvation and Christ being made a propitiatory Sacrifice for the Quick and â—â—e Dead which is a means of our life and happiness and of our atonement with Alâ—ighty God with what face can that abominable Strumpet introduce another propiâ—â—â—tory Sacrifice to come in competition with that Sacrifice that was offered up once for all â—â—en the Sacrifice of the Mass which She impudently asserts to be a Propitiatory Sacriâ—â—â—e for the Quick and Dead 3 Seeing that Jesus Christ came with an intent to save all men then how ought the â—â—nisters of this Salvation purchased by the Blood of Christ endeavour by their conâ—â—â—â—t care over their respective Charges to make known and reveal the grace of God 〈◊〉 man in order to reconcile man to God consider the example of St. 〈◊〉 â— 10 11 12. who did therefore labour in the Ministry of the Gospel 〈…〉 〈◊〉 reproach because He did trust in the living God who is the Saviour of 〈…〉 especially of such as believe and to this purpoâ—e he exhorteth Timothy 2. Epâ—◠〈…〉 â— 26 meelâ—ly to instruct those that are contrary mâ—nded that he might bâ—◠〈…〉 out of the snare of the Devil and thereby they may render themselves Innoceâ—â—â— Blood of all men Acts 20.26 27. 4. Let us then love obey this Jesus who hath thus loved us and gave himselfe 〈◊〉 us See 1 John 4.19 We love him because he first loved us And this is St. Peter's oâ—â— Argument to persuade the Christians to whom he wrote to pass the time of their 〈◊〉 journing here in fear because they were not redeemed with things corruptible as 〈◊〉 silver or gold from their vain conversation received by tradition from their fathers but with 〈◊〉 precious blood of Christ 1 Pet. 1.17 18.19 See that expression of St Paul 1 Cor. 〈◊〉 20. Seeing saith he you are bought with a price therefore glorifie God in your spirit a 〈◊〉 in your bodies which are Gods 5. Let us love one another for seeing it is apparent that Christ came to save us 〈◊〉 did manifest the love of the most high God by coming into the World and dying 〈◊〉 our sin let this oblige us to a mutual love one to another considering that the 〈◊〉 postle doth draw this duty from the manifestation of Gods love to us herein is loâ—â— not that we loved God but he loved us and sent his Son to be a propitiation for 〈◊〉 sins Beloved saith the Apostle If God so loved us let us love one another theâ—â— fore let each name of division and contention cease and God will assist us here with 〈◊〉 grace and hereafter exalt us to the Kingdom of his glory where we shall injoy 〈◊〉 presence of God in whose presence is fulness of joy and at whose right hand 〈◊〉 pleasure for evermore Which God grant for his Son Jesus Christ his sake Amen FINIS