me To answer to these doubts of thine I say my right deare brother that thou must assure thy selfe that all these are but temptations of the diuell who by all meanes seeketh to rob vs of that faith and confidence that springeth of faith and assureth vs of Gods good will towards vs. He laboureth to strip our soules out of this precious garment for he knoweth that none is a true Christian except he beleeue Gods Word which promiseth forgiuenesse of all sinnes and peace to all them which accept the grace of the Gospel Verily I say that he which vpon these promises of God perswadeth not himselfe assuredly that God is a mercifull and louing Father vnto him nor with stedfast confidence looketh to receiue the inheritance of the heauenly Kingdome at his hand is not faithfull in deed and maketh himselfe vtterly vnworthy of Gods Grace In respect whereof S. Paul saith that we be the Temple of God so far forth as we firmely maintaine the confidence and glory of our hope vnto the end And in another place he exhorteth that we should not giue ouer our trust which hath great reward of recompence And therefore my brethren let vs giue our whole endeauour to do the Will of God as it becommeth good children and beware that we sin not as neere as we can And although we fall oftentimes into sin through our owne frailty yet let vs not by and by surmize that we bee vessels of wrath or that we be vtterly forsaken of the holy Ghost for we haue our Aduocate Iesus Christ before Gud the Father and he is the atonement-maker for our sinnes Let vs bethinke vs of the opinion of S. Austin who saith that none of the Saints is righteous and without sinne and yet notwithstanding that he ceaseth not to be righteous and holy so farreforth as he retaines his holinesse with affection And therefore if we haue afflictions and tribulations let vs not thinke that God sends them because he is our enemy but because he is our most louing Father The Lord saith Salomon chastiseth him whom he loueth and scourgeth euery child of his whom he receiueth Wherefore if we haue receiued the Grace of the Gospell whereby man is receiued of God for his Child we must not doubt of Gods grace and good will towards vs. And when wee perceiue our selues to delight in Gods Word and to haue a desire to follow the life of Iesus Christ we must stedfastly beleeue that we be the children of God and the Temple of the holy Ghost for those things cannot be done by the power of mans wisedome but are the gifts of the holy Ghost who dwelleth in vs by faith and is as it were a seale of authority which sealeth vp Gods promises in our hearts the certainety whereof is printed aforehand in our minds and is giuen vs as a pledge to stablish and confirme the same As soone as you beleeue saith the Apostle S. Paul ye be sealed by the holy Spirit of promise who is the earnest peny of our inheritance Behold how he sheweth vs hereby that the hearts of the faithfull are marked with the holy Ghost as it were with a seale in respect whereof he calleth the holy Ghost The Spirit of promise forsomuch as he confirmeth the promise of the Gospell the which as I haue oftentimes told you is a happy tydings that promiseth forgiuenesse of sinnes and euerlasting life to all such as beleeue that all their misdoings are blotted out in Iesus Christ All we that beleeue in Iesus Christ saith Saint Paul are become the children of God and because we be his children he hath sent the Spirit of his Sonne into our heart which cryeth Father Father And to the Romanes Those saith hee that are guided by the Spirit of God are the children of God for yee haue not receiued againe the spirit of bondage in feare but the Spirit of adoption whereby we cry Father Father For certainely the same Spirit beareth our spirit record that we be the children of God Now then if we be children we be also heires And we must marke well that in these two places the Apostle S. Paul speaketh plainely not of any speciall reuelation but of a certaine record which the holy Ghost doth commonly yeeld to all such as receiue the grace of the Gospell Then if the holy Ghost assure vs that we be Gods children and heires why should we doubt of our predestination The same man saith in the same Epistle Whom he hath predestinated them hath he also called and whom he hath called them hath he also made righteous and whom he hath made righteous them also hath he glorified What shall we then say to all these things If God be on our side who can be against vs And therefore if I plainely perceiue that God hath called me by giuing me faith and the fruits of faith that is to wit Peace of conscience mortification of the flesh and quickning of the spirit whether it be in whole or in part why should I doubt that I am not predestinated And moreouer we say with S. Paul that all true Christians that is to wit all such as beleeue the Gospell receiue not the spirit of this world but the Spirit that commeth from God by the inspiration whereof they discerne the things that God hath giuen them What maruell then is it if wee know that God hath certainly giuen vs euerlasting life But there are some which say that no man ought to presume so farre as to boast himselfe to haue the Spirit of God They speake in such wise as if the Christian should glory of the hauing of it for his owne deserts and not by the onely and meere mercy of God and as though it were a presumptuousnesse to professe himselfe a Christian or as though a man could bee a Christian without the hauing of Christs Spirit or as though we could without flat hypocrisie say that Iesus Christ is our Lord or call God our Father if the holy Ghost mooued not our hearts and tongues to vtter so sweet words And yet notwithstanding euen they that count vs presumptuous for saying that God hath giuen vs his holy Spirit with faith forbid vs not to say euery day Our Father but rather command vs. But I would haue them to tell mee how it is possible to separate faith and the holy Ghost asunder seeing that faith is the peculiar worke of the holy Ghost If it be presumption to beleeue that the holy Ghost is in vs why doth Saint Paul bid the Corinthians try themselues whether they haue faith or no affirming them to bee reprobates if they know not that Iesus Christ is in them But in very deed it is a great blindnesse to accuse the Christians of presumptuousnesse for taking vpon them to glory of the presence of the holy Ghost without which glorying there cannot bee any Christianity at all But Iesus Christ who cannot lye saith that his Spirit is
Iesus Christ doe continually reioyce with an vnspeakeable and glorious ioy notwithstanding that they be afflicted with diuers temptations And therefore when the holy Scripture threatneth and frayeth the Christians they must vnderstand that it speaketh to such as are so licentious that forsomuch as they keepe not the thankefulnesse and honesty that belong to Gods children they must bee handled as seruants and held in awe vntill they come to taste and feele how sweet and pleasant the Lord is and vntill such time as faith worke his effects in them and that they haue so much childly loue as may suffice to keepe and maintaine them in honesty of Christian conuersation and in following the example of our Lord Iesus Christ And when the selfe-same Scripture exhorteth Christians to the true feare it meaneth not that they should feare the iudgement and wrath of God as though it were presently ready to condemne them for as I haue said already by the record which the holy Ghost giueth to their spirit they know that God hath chosen them and called them of his owne meere mercy and not for their deserts By reason whereof they doubt not at all but that by the self-same goodnesse and mercy he will maintaine them in the happy state wherein he hath placed them And after such manner the Scripture exhorteth them not to slauish feare but to childish feare that is to wit that like good children they should bee loth to offend against the Christian Religion or to commit any thing against the dutie and honesty of Gods true children and likewise to grieue the holy Ghost that dwelleth in them to the end that knowing the corruptednesse of our nature we should alwayes be heedfull and diligent and neuer haue any trust in our selues for in our flesh and in our minds doe the appetites and affections continually dwell which as deadly enemies of the soule lay a thousand snares and baites for vs incessantly labouring to make vs proud ambitious lecherous and couetous This is the feare whereunto the whole Scripture exhorteth the Christians that haue once tasted how sweet the Lord is and which bestow all their endeauour in following Christs foot-steps who cast not from them this holy feare because they labour to put off the old man And the good Christians must neuer bereaue themselues quite and cleane of this childly feare which is the singular friend of Christian charitie like as the slauish feare is such an enemy vnto it as they can by no meanes dwell together And by the foresaid things a man may plainly perceiue that the good Christian ought neuer to doubt of the forgiuenesse of his sins nor of Gods fauour Neuerthelesse for the better satisfying of the Reader I purpose to set downe herevnder certaine authorities of the holy Doctors which confirme this foresaid truth St. Hilary in his fifth Canon vpon Matthew saith It is Gods will that we should hope without any doubting of his vnknowne will For if the beleefe be doubtfull there can be no righteousnesse obtained by beleeuing And thus we see that according to S. Hilary a man obtaineth not forgiuenesse of his sinnes at Gods hand except he beleeue vndoubtedly to obtaine it And good right it is that it should be so For he that doubteth is like a waue of the Sea which is tossed and turmoyled with the wind And therefore let not such a one thinke to obtaine any thing at Gods hand But let vs heare S. Austin who in his Manuell counselleth vs to driue away the said foolish imagination which intendeth to dispossesse vs of the foresaid good and sage assurednesse Let such foolish imagination saith he murmure as much as it listeth saying Who are thou how great is that glory by what deserts hopest thou to obtaine it I answer assuredly I know in whom I haue beleeued and I know that hee of his great loue hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vpon the Lords death the multitude of my sinnes cannot dismay me for in his death doe I put all my trust His death is my whole desert it is my refuge it is my saluation my life and resurrection and the mercy of the Lord is my desert I am not poore of desert so long as the Lord of mercy faileth me not And sith the mercies of the Lord are many many also are my deseruings The more that he is of power to saue the more am I sure to be saued The same S. Austin talking with God in another place saith that he had despaired by reason of his great sinnes and infinite negligences if the Word of God had not become flesh And anon after he saith these words All my hope all the assurance of my trust is settled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath and putting my whole trust in him I long to come vnto thee O Father not hauing mine owne righteousnesse but that righteousnesse of thy Sonne Iesus Christ In these two places St. Austin sheweth plainely that the Christian must not be afraid but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vpon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God Saint Bernard in his first Sermon vpon the Annunciation saith most euidently that it is not ynough to beleeue that a man can haue forgiuenesse of his sinnes but by Gods mercy nor any one good desire or ability to doe so much as one good worke except God giue it him no nor that a man cannot deserue eternall life by his workes but if God giue him the gift so to beleeue But besides all these things saith Saint Bernard which ought rather to be counted a certaine entrance and foundation of our faith it is needfull that thou beleeue also that thy sinnes are forgiuen thee for the Loue of Iesus Christ See how this holy man confesseth that it is not ynough to beleeue generally the forgiuenesse of sinnes but he must also beleeue particularly that his owne sinnes are forgiuen him by Iesus Christ and the reason is ready at hand namely that forasmuch as God hath promised thee to accept thee for righteous through the merits of Iesus Christ if thou beleeue not that thou art become righteous through him thou makest God a lyer and consequently thou makest thy selfe vnworthy of his grace and liberality But thou wilt say to me I beleeue well the forgiuenesse of sinnes and I know that God is true but I am afraid that I am not worthy to haue so great a gift I answer that the forgiuenesse of thy sinnes shall not be a gift or free grace but a wages if God should giue it thee for the worthynesse of thy workes But I reply vpon thee that God accepteth thee
Baptisme we put on Iesus Christ as the Apostle S. Paul affirmeth and consequently we be made partakers of his righteousnesse and of all his goods and vnder this precious robe the sinnes that our frailty committeth lye hidden and couered and are not imputed vnto vs. And so according as S. Paul saith the blessednesse which the Psalmist speaketh of appertaineth to vs namely Blessed are they whose misdoings are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne But it standeth a Christian in hand to take good heed that vpon these words he take no liberty to sinne for this doctrine belongeth to none such as honour themselues with the name of Christians confessing Christ with their mouth and yet deny him in their deeds But it concerneth the true Christians who though they fight manfully against the flesh the world and the diuell doe notwithstanding fall daily and are constrained to say Lord forgiue vs our offences These are they to whom we speake to comfort them and to hold them vp that they fall not into despaire as though the bloud of Christ washed vs not from all sinne and that hee were not our aduocate and the atonement-maker for his members And therefore when we be prouoked to doubt of the forgiuenesse of our sinnes and that our owne conscience beginneth to trouble vs then must we furnish our selues with true faith and out of hand haue recourse to the precious bloud of Iesus Christ shed for vs vpon the altar of the Crosse and distributed to his Apostles at his last Supper vnder the veile of a most holy Sacrament which was ordained by Christ to the end that we should celebrate the remembrance of his death and that by the same visible Sacrament our troubled consciences might be assured of our atonement with God The blessed Iesus Christ made his last Will when he said This is my body which is giuen for you and This is my blood of the New Testament which is shed for many to the forgiuenesse of their sinnes We know that a Testament saith Saint Paul although it be but a mans Testament yet neuerthelesse if it be allowed no man despiseth it or addeth any thing to it and that no Testament is of force till the Testator be dead but hath full power after the parties decease Then did Iesus Christ make his Testament wherein he promiseth forgiuenesse of sinnes and the grace and good fauour of himselfe and his Father together with mercy and euerlasting life And to the intent that the said Testament should be of full force he hath confirmed it with his owne precious blood and with his owne death By reason whereof Saint Paul saith that Iesus Christ is the Mediator of the New Testament that by his dying for the redemption of those transgressions which were in the former Testament they that are called might receiue the promise of the eternall inheritance For wheresoeuer is a Testament there must also be the death of the Testator for the Testament is confirmed by the death of the party insomuch as it is of no value so long as the maker of it is aliue Wherefore we be very certaine and assured by the death of Iesus Christ that his Testament is auaileable whereby all our mis-deeds are pardoned and we made heires of eternall life And for a token and faithfull pledge hereof in stead of a Seale he hath left vs this diuine Sacrament which not onely giueth our soules assured hope of their euerlasting Saluation but also warranteth vnto vs that immortality of our flesh forasmuch as it is euen now quickned by that immortall flesh of his and in a certaine manner becommeth partaker of the immortality thereof and he that is partaker of that diuine flesh by faith shall not perish for euer But vnto him that receiueth it without the said faith it turneth to a dangerous poyson because that like as when bodily sustenance findeth the stomacke incumbred with euill humors it corrupteth likewise and worketh great annoyance euen so if this spirituall food light into a sinfull soule that is full of malice and mis-beliefe it casteth it headlong into some greater ruine not through it owne default but because that to the vncleane and vnbeleeuer all things are vncleane notwithstanding that the things bee sanctified by the Lords blessing For saith Saint Paul hee that eateth of that bread and drinketh of that cup vnworthily is guilty of the body and bloud of the Lord and he eateth and drinketh his owne damnation because he maketh no difference of the Lords Body For he maketh no difference of the Lords Body which presumeth to the Lords Supper without faith and charity And forasmuch as he beleeueth not that Body to be his life and the cleanser of all his sinnes he maketh Iesus Christ a lyer and treadeth the Sonne of God vnder foot and esteemeth the bloud of the Testament whereby hee was sanctified but as a common or worldly thing and doth great wrong to the Spirit of grace and he shall be punished very sore at Gods hand for this his vnbeliefe and wicked hypocrisie For whereas he reposeth not that trust of his iustification in the passion of our Lord and Sauiour Iesus Christ yet neuerthelesse he receiueth this most holy Sacrament and maketh protestation that he putteth not his trust in any other thing Whereby he accuseth himselfe and is a witnesse of his owne iniquity and condemneth himselfe to euerlasting death by refusing the life which God promiseth him in that holy Sacrament And in this point when the Christian feeleth that his enemies are like to ouercome him that is to wit when he beginneth to doubt whether he haue receiued forgiuenesse of his sinnes by Iesus Christ and that he shall not be able to withstand the diuell and his temptations and that the accusation of his owne doubtfull conscience comes to presse him so as he beginneth to feare lest hell fire should swallow him vp and death hold him in his euerlasting bands by reason of Gods Wrath I say when the good Christian feeleth himselfe in such agony Let him get him to his holy Sacrament with a good heart and stout courage and receiue it deuoutly saying in his heart and answering his enemies thus I confesse I haue deserued a thousand hels and euerlasting death by reason of the great sinnes which I haue committed But this heauenly Sacrament which I receiue at that present assureth me of the forgiuenesse of all my misdoings and of mine atonement with God For if I haue an eye to my workes there is no doubt but I acknowledge my selfe a sinner and condemne mine owne selfe in such wise as my conscience should neuer bee quiet if I should thinke that my sinnes are pardoned me for my workes sake But when I looke to the promises and couenants of God who promiseth mee forgiuenesse of my sinnes by the bloud of Iesus Christ I
vnknowne to the world and that they onely doe know him within whom hee dwelleth Then let them begin to become good Christians and put away their Iewish minds and imbrace the grace of the holy Gospell in good earnest and then shall they know that the good and true Christians both haue the holy Ghost and also acknowledge themselues to haue him But some may say to mee That the Christian cannot by any meanes know that he is in Gods fauour without some speciall reuelation and so consequently that he cannot know whether he be predestinated or no. And hee may specially alleadge these words of Salomon A man knoweth not whether he be worthy of hatred or of loue and also these words of the Apostle S. Paul to the Corinthians I feele not my selfe guilty of any thing and yet feele I not my selfe iustified for all that It seemeth to bee sufficiently declared by the texts of holy Scripture that the said opinion is false and now remaineth onely to be shewed briefely that these two texts whereupon the same opinion is chiefely grounded ought not to bee taken in that sense As touching Salomons sentence although it bee scarse well and faithfully translated in the common translation yet is there not any man so dull who in reading Salomons whole discourse may not plainely perceiue that by saying so hee meant that if any man will take vpon him to iudge by the casualties that happen in this life who is loued or hated of God hee laboureth in vaine considering that the selfe-same chances which light vpon the righteous light also vpon the vnrighteous vpon him that sacrificeth as well as vpon him that sacrificeth not and as soone vpon the good man as vpon the sinner Whereof it may bee gathered that God doth not alwayes shew his loue towards those whom hee indueth with outward prosperities and contrariwise that hee sheweth not his displeasure towards those whom hee punisheth Then my right deare brethren in Christ Iesus our Lord doe you thinke it reason to conclude that a man cannot be sure of Gods fauour because the same surenesse cannot bee perceiued by the sundry chances that happen euery day in these transitory and temporall things A little afore Salomon saith That a man cannot discerne any difference betweene the soule of man and the life of a beast for it is seene that both man and beast dye after one manner Shall we then conclude by this outward accident that the perswasion which wee haue conceiued of the immortalitie of the soule is grounded but onely vpon coniecture No surely and it were a great folly to stand vpon a thing so notably knowne And as for S. Pauls words I say that forasmuch as hee was speaking of the administration of the Gospell hee meant that his heart mis-giues him not of any mis-dealing therein and yet for all that that hee is not sure hee hath done his whole duty to the full and therein obtained the praise of righteousnesse to Godward as if hee had done all that pertained and was conuenient to be done by a faithfull Steward and therefore in speaking of his office like a iust and discreet person hee durst not iustifie himselfe nor auow that hee had discharged his duty to the vttermost and satisfied his Lords will but referred all things to the only iudgement of his Lord. And verily whosoeuer readeth these words of the Apostle Saint Paul and considereth the words going afore them with some iudgement and likewise the words that follow will not doubt but this is the true sense of them I know well that some men in expounding these words of the Apostle S. Paul say that although he knew himselfe to bee without sinne yet he knew not whether hee were righteous to Godward or no according as Dauid affirmeth that no man can perfectly know his owne sinnes But these men perceiue not that S. Paul groundeth not righteousnesse vpon workes but vpon faith and that he vtterly refuseth his owne righteousnesse to imbrace onely the righteousnesse which God hath giuen vs through our Lord Iesus Christ Also they consider not that he was most certaine to be accepted for righteous in maintaining the soundnesse and purenesse of the Christian faith and that he knew well how the Crowne of that righteousnesse was laid vp for him in Heauen and also that he was fully assured that no creature in heauen earth nor hell was able to separate him from the Loue of God and that he longed to dye because he knew for a truth that after his death he should be with Iesus Christ All which things should be false if he had not beene well assured that he was righteous I meane by faith and not by workes Therefore my deare beloued brethren let vs cease to speake that thing of the Apostle S. Paul which he neuer once thought of himselfe but fiercely fought against it continually in answering such as measured righteousnesse by workes and not by faith in our Lord Iesus Christ But besides these two authorities of Salomon and S. Paul a man might alledge some other places of holy Scripture which whereas they warne and encourage men to feare God seeme to be contrary to the assurance of this our predestination And if I would declare them all particularly I should be ouer-long But I say generally that the feare of punishment was proper to the Old Testament and childly loue to the New Testament according as S. Paul witnesseth when he saith to the Romanes Ye haue not receiued the spirit of bondage to feare but yee haue receiued the Spirit of adoption whereby we cry Father Father And likewise vnto Timothy he saith that God hath not giuen vs the spirit of fearefulnesse but rather of power and loue which spirit Iesus Christ hath giuen vs according to the promise made by the mouth of the holy Prophets and brought to passe that we being deliuered out of our enemies hands may serue him without feare before his holy presence in all holinesse and righteousnesse all the dayes of our life By these and many other places of the holy Scripture a man may plainely gather that the painefull and slauish fearefulnesse agreeth not with a Christian and this is already confirmed by this that such manner of fearefulnesse is vtterly contrary to the spirituall cheerefulnesse and ioy which is peculiar to the Christian as the Apostle S. Paul sheweth openly to the Romanes saying that the Kingdome of God is righteousnesse and peace and ioy in the holy Ghost that is to say that euery man which entereth into the Kingdome of the grace of the Gospell is become righteous through faith and afterward addeth peace of conscience which consequently breedeth such a spirituall and holy rest and gladnesse in respect whereof the same S. Paul doth oftentimes incourage the Christians to liue merrily And S. Peter saith that all they which beleeue in
for righteous and layeth not thy sinne to thy charge because of Christs merits which are giuen vnto thee and become thine by faith Therefore following the counsell of Saint Bernard Beleeue thou not onely the forgiuenesse of sinnes in generall but also apply the same beliefe to thine owne particular person by beleeuing without any doubt that all thy mis-doings are pardoned thee through Iesus Christ And in so doing thou shalt giue the glory vnto God by confessing him to be mercifull and true and shalt become righteous and holy before God forsomuch as by the same confession the holinesse and righteousnesse of Iesus Christ shall be communicated vnto thee But to returne to our purpose of Predestination I say that by the things aboue mentioned a man may euidently perceiue that the how it happeneth that when they bee diseased they say not also I will haue neither Physician nor physicke for looke what God had determined vpon mee cannot but come to passe why eate they why drinke they why till they the ground why plant they Vines and why be they so diligent in doing all things conuenient for to sustaine the body why say they not also that all these turmoilings policies and trauels of ours are superfluous forasmuch as it is not possible but that whatsoeuer God hath fore-seene and determined concerning our life and death must needs come to passe And therefore if Gods prouidence make them not negligent and idle in things pertaining to the body why should it make them more slouthfull and negligent in that which concerneth the Christian perfection which without all comparison is farre nobler then the body But forasmuch as we see that neither Iesus Christ nor Saint Paul for any doubt of offending the reprobates haue forborne to preach the truth which is necessary to the edifying of the chosen for the loue of whom the euerlasting Sonne of God became man and was put to death vpon the Crosse wee also in like wise ought not to forbeare the preaching of Predestination to the true Christians forasmuch as we haue seene that it importeth great edification Now are wee come to the end of our purpose wherein our chiefe intent hath beene according to our small power to magnifie the wonderfull benefit which the Christian man hath receiued by Iesus Christ crucified and to shew that faith of her selfe alone iustifyeth that is to wit that God receiueth and holdeth them for righteous which beleeue stedfastly that Christ hath made full amends for their sinnes howbeit that as light can not be separated from fire which of it selfe burneth and deuoureth all things euen so good workes can not be separated from faith which alone by it selfe iustifieth And this holy doctrine which exalteth Iesus Christ and represseth and abateth the pride of man hath and alwayes shall be reiected and fought against by such Christians as haue Iewish mindes But happy is hee who following the example of Saint Paul spoyleth himselfe of his owne righteousnesse and would haue none other righteousnesse then that which is of Iesus Christ wherewith if he be cloathed and apparelled hee may most assuredly appeare before God and shall receiue his blessing and the heritage of heauen and earth with his only Sonne Iesus Christ our Lord to whom be all honour praise and glory from this time forth for euermore Amen Christ is the end of the Law 1 Cor. 8. 6 The state of man before after that he had sinned Psal 114. Psal 14. Originall sinne A very good comparison Who is our neighbour The first office or duty of the Law Rom. 3. and 7. The second office of the Law The third office of the Law Deut. 27. 2 Cor. 3. The 4th office of the Law Rom. 4. The fifth office of the Law Exod. 20. Coloss 3. Acts 4. Matth. 11. Iohn 7. Iohn 8. Gal. 3. 1 Cor. 15. Psal 50. Rom. 5. The greatnes of sinne ought not to cause despaire 1 Cor. 5. Gal. 5. An excellent comparison of the vnability of our owne workes Hebr. 7. Iohn 12. Philip. 3. 1 Cor. 18. How man is deliuered and set free from the curse of the Law Gal. 3. Rom. 8. Col. 2. 1 Cor. 15. Gen. 8. How wee receiue the likenesse of God A very good similitude expressing the manner how our sins are taken away by Christ Matth. 28. Phil. 2. Ephes 5. Iohn 3. How the faithfull mans soule is assured of his being married vnto Christ Acts 5. Matth. 2. 2 Cor. 3. Iohn 6. Iohn 3. Iohn 11. 1 Ioh. 12. 1 Iohn 4. Heb. 2. A very goodly similitude fit for the expressing of the free forgiuenesse of sinnes for Iesus Christs sake 1 Cor. 1. Heb. 4. Heb. 10. Heb. 8. Rom. 4. Gen. 15. Rom. 2. Gal. 3. Abac. 2. Gal. 3. Rom. 10. S. Augustine Origen * Mary Magdalen Luke 6. Faith is the mark of those that are iustified Esay 64. S. Basil S. Hilary S. Ambr. Rom. 4. Psal 31. S. Bernard Gen. 17. A very good cōparison how we be clothed with the righteousnes of Iesus Christ No man can boast of the performance of Gods Law Psal 143. Prou. 20. Iob 15. 1 Iohn 2. Matth. 6. Luke 17. Acts 15. How the workes of the faithful thogh they bee vnperfect please God Math. 25. In what manner faith iustifieth Ephes 3. Mat. 12. Rom. 6. Saint Paul calleth them Saints whom we call Christians He that beleeueth cannot bee without good works Marke 2. Iames 2. Apoc. 3. A liuely comparison What S. James meant concerning workes Iames 2. A heauenly comparison Ioh. 17. Rom. 4. 2 Cor. 6. 1 Pet. 2. Gal. 3. Heb. 2. Gal. 6. Luke 2. Rom. 8. Iesus Christ the true example of Christians 2 Pet. 2. Ephes 4. Rom. 15. Phil. 2. Luke 9. Iohn 15. Phil. 3. 2 Cor. 12. 2 Cor. 4. Gal. 6. Rom. 5. After what sort patience ingendreth triall Rom 8. 2 Cor. 2. Marke 9. Foure remedies against the temptations of distrust Prayer Matth. 9. 1 Thes 5. True Prayer Baptisme 2 Pet. 3. Mark 16. Gal. 3. Rom. 4. Psal 36. The Supper of the Lord. Luke 22. Mar. 16. Gal. 3. Heb 9. I renaeus lib. 1. Iohn 6. 1 Cor. 11. What is meant by not making a differēce of the Lords Body He that receiueth this Sacrament protesteth himselfe to trust in none other thing then the bloud of Christ Very cōfortable counsell Rom. 4. Rom. 8. Why the holy Sacramēt of thankesgiuing was ordained Christian peace and vnion are betokened by the bread and wine He that offendeth one of his Christian brethren offendeth Christ himselfe A preparation to the receuing of the holy Sacrament He that receiueth the Sacrament bindeth himselfe to all the duties of charitie The true end for which the holy Sacrament is ordained The 4th remedy against distrust Eph. 5. Luke 10. Psal 36. Rom. 8. He that receiueth the Gospell is sure that he is predestinated The effect proceeding of the knowledge of predestination Rom. 8. 1 Iohn 3. Eph. 1. Heb. 3. Heb. 10. Afflictions are no signes of reprobation Prou. 5. A true marke to know Gods children by Eph. 2. Wherefore the Apostle calleth the holy Ghost the Spirit of promise Gal. 3. Rom. 8. Rom. 8. A truemarke of predestination 2 Cor. 2. Rom. 8. 1. Cor. 12. He that gloryeth not that hee hath the holy Ghost is no true Christian Iohn 14. Eccless 6. 1 Cor. 4. A man may know that he is in Gods fauour By the chances of this life no man can iudge whether a man bee in Gods fauour or displeasure Rom. 3. 5. Phil. 3. 2 Tim. 4. Rom. 8. Phil. 1. The two sorts of feare childly slauish 2 Tim. 1. Rom. 14. Eph. 6. Phil. 4. 1 Pet. 1. The slauish feare threateneth the wicked and the childly feare encourageth the chosen The effects of childly feare Eph. 4. The Christian may warrant himselfe the forgiuenesse of his sins S. Hilary Iames 1. S. August S. Bernard Each one must beleeue particularly that his sinnes are released and forgiuen him freely
man to deserue so great a gift and treasure as Iesus Christ is This treasure is giuen only through the grace fauour and mercifulnesse of God and onely faith is the thing that receiueth such a gift as to make vs inioy the forgiuenesse of our sinnes And therefore when S. Paul and other Doctors say that onely faith maketh men righteous without works they meane that it maketh vs to enioy the generall forgiuenesse of our sinnes and to receiue Iesus Christ who as saith S. Paul dwelleth in our hearts by faith and ouercomming and pacifying the troubles of our consciences satisfieth Gods iustice for our sinnes Furthermore it appeaseth Gods wrath iustly moued against vs quencheth the fire of hell whereinto our naturall corruption did throw vs headlong and cheerefully destroyeth and ouerthroweth the diuell together with all his power and tyranny Which things all the workes that all the men in the world can lay together are not able to deserue nor to bring to passe That glory and that prerogatiue is reserued all onely to the Sonne of God that is to wit to the blessed Iesus Christ who hath power aboue all the powers that are in Heauen in Earth and in Hell and giueth himselfe and his merits to all such as distrusting in themselues doe set their whole hope of being saued in him and in his merits And therefore let no man beguile himselfe when he heareth it said that onely faith iustifieth without workes and thinke as false Christians doe who draw all things to liue fleshly that the true faith consisteth in beleeuing the bare story of Iesus Christ after the same manner as men beleeue the story of Caesar or Alexander Such manner of beleefe is but an historicall beleefe grounded meerely vpon the report of men and vpon their writings and lightly imprinted in our conceit by a certaine custome and is like to the faith of the Turks who for the like reasons beleeue the fables of their Alcoran And such a faith is but an imagination of man which neuer renueth the heart of man nor warmeth it with the loue of God neither do any good workes insue or any change of life which faith should bring forth And therefore they falsly hold opinion against the holy Scripture and against the holy Doctors of the Church that onely faith maketh not men righteous but that they must also haue workes Vnto whom I answer That this historicall and fond beliefe and all the workes that insue thereof are not onely vnable to make a man righteous but also doe cast the parties headlong to the bottome of hell like vnto those that haue no oyle in their lamps that is to say no liuely faith in their hearts The faith that maketh men righteous is a worke of God in vs whereby our old man is crucified and we being transformed in Iesus Christ become new creatures and the deare beloued children of God This heauenly faith is it that graffeth vs into the death and resurrection of Iesus Christ and consequently mortifieth our flesh with the effects and lusts thereof For when we by the operation of faith doe know our selues to be dead with Iesus Christ wee are at a full point with our selues and with the world and are throughly resolued how it is meet that they which are dead with Iesus Christ should mortifie their earthly members that is to wit the sinfull affections of their minde and the lusts of the flesh and forasmuch as wee know wee bee raised againe with Christ we bend our selues to the leading of a spirituall and holy life like vnto that which we shall liue in heauen after the last resurrection This holy faith making vs to inioy the generall pardon that is published by the Gospell bringeth vs into the kingdome of our good God and pacifieth our consciences maintaining vs in continuall ioy and holy and spirituall sweetnesse This selfe-same faith knitteth vs vnto God and maketh him to dwell in our hearts and clotheth our soule with himselfe so as thenceforth the holy Ghost mooueth vs to doe the same things whereunto hee mooued Iesus Christ while he was in the world and was conuersant among men that is to wit vnto lowlinesse meekenesse obedientnesse vnto God louingnesse and other perfections where-through wee recouer the image of God For these selfe-same causes Iesus Christ did rightly attribute blessednesse vnto this inspired faith which blessednesse cannot bee without good workes and holinesse of life And how can it be that a Christian should not become holy seeing that Iesus Christ is become his holinesse through faith Therefore by faith we be iustified and saued and therefore S. Paul doth in a manner alwaies call those Saints whom we call now Christians who if they haue not Christs Spirit are none of Christs and consequently no Christians at all But if they haue the Spirit of Iesus Christ to rule and gouerne them we must not doubt but that although they know well that they bee made righteous through faith onely yet for all that they will become neuer the more slothfull to do good works For Christs Spirit is the Spirit of loue and loue cannot be idle nor cease from the doing of good works But if wee will say the truth a man can doe no good works except he first know himselfe to be become righteous by faith for before he knoweth that his doing of good works is rather to make himselfe righteous then for the loue and glory of God and so he defileth all his works with selfe-loue for the loue of himselfe and for his owne profit But hee that knoweth himselfe to be become righteous by the merits and righteousnesse of Christ which hee maketh his owne by faith laboureth happily and doth good works all only for the loue and glory of Christ and not for loue of himselfe nor to make himselfe righteous And thereupon it commeth that the true Christian that is to wit he that accounteth himselfe righteous by reason of Christs righteousnesse asketh not whether good works be commanded or not but being wholly moued and prouoked with a certaine violence of godly loue he offereth himselfe willingly to doe all the works that are holy and Christian-like and neuer ceaseth to doe well Hee therefore which feeleth not the marueilous effects by his faith which we haue heretofore declared that the inspired faith works in the heart of the Christian Let him assure himselfe that he hath not the Christian faith and let him pray earnestly vnto God to giue it him saying Lord helpe mine vnbeliefe And when he heareth it said that only faith maketh men righteous let him not deceiue himselfe and say What need I to weary my selfe in doing good works faith is inough to send mee to Paradise To such an one I answer that only faith sendeth vs to Paradise but yet let him take good heed for the diuels doe also beleeue and tremble as saith Saint Iames O miserable man wilt thou goe with them
I pray thee now thou good and deuout Christian consider well which of these two opinions is the truest holiest and worthiest to be preached Ours which aduanceth the benefit of Iesus Christ and pulleth downe the pride of man which would exalt his owne works against Christs glory or the other which by affirming that faith of it selfe iustifieth not defaceth the glory and benefit of Iesus Christ and puffeth vp the pride of man who cannot abide to be iustified freely by our Lord Iesus Christ without some merit of his owne But say they it is a great quickning vp to good workes to say that a man maketh himselfe righteous before God by meanes of them I answer that wee also confesse that good workes are acceptable to God and that hee of his meere grace and free liberality recompenseth them in Paradise But we say moreouer that no workes are good sauing those that S. Austin saith are done by those that are become righteous through faith because that if the tree be not good it cannot yeeld good fruit And furthermore we say that such as are become righteous through faith forasmuch as they know themselues to be righteous through Gods righteousnesse purchased by Christ make no bargaining with God for their workes as though they would buy their manner of iustification such as it is with them but being inflamed with the Loue of God and desirous to glorifie Iesus Chiist who hath made them righteous by giuing them his merits and riches they bestow all their whole study and labour to doe Gods will fighting manfully against the loue of themselues and against the world and the Diuell And when they fall through frailty of the flesh they recouer themselues by and by and are so much the more desirous to doe good and so much the more in loue with their God considering that he layeth not their sinnes to their charge because they be ingrafted into Iesus Christ who hath made full amends for all his members vpon the tree of his crosse and maketh continuall intercession for them to the eternall Father who for the loue of his onely begotten Sonne beholdeth them alwayes with a gentle countenance gouerning and defending them as his most deare children and in the end giuing them the heritage of the world making them like fashioned to the glorious Image of Christ These louing motions are the spurres that pricke forward the true Christians to doe good workes who considering that they are become the children of God through faith and made partakers of his diuine nature are stirred vp by the holy Ghost dwelling in them to liue as it becommeth the children of so great a Lord and are greatly ashamed that they maintaine not the beauty of their heanenly Noblenesse and therefore they imploy their whole indeauour to the following of their first borne brother Iesus Christ liuing in great lowlinesse and meekenesse in all things seeking the glory of God giuing their liues for their brethren doing good to their enemies glorying in the sufferance of reproaches and in the Crosse of our Lord Iesus Christ and saying with Zachary We be deliuered out of keth euery of vs to possesse Christ and all that is his as wee possesse our owne garment And therefore to be clothed with Iesus Christ is nothing else but to beleeue for a certainty that Christ is wholly ours and so is he in very deed if we beleeue so and hold our selues assured that by the same heauenly garment we bee receiued into fauour before God For it is most certaine that he as a most deare Father hath giuen vs his Sonne meaning that all his righteousnesse and all that euer he is can or hath done should be in our power and iurisdiction in such wise as it should bee lawfull for vs to make our boast of them as if we had done purchased and deserued them by our owne strength And whosoeuer beleeueth this shall find that his beleefe is good and true as we haue shewed heretofore Then must the Christian haue a stedfast faith and beleefe that all the goods all the graces and all the riches of Iesus Christ are his for sith that God hath giuen vs Iesus Christ himselfe how should it be possible that hee hath not giuen vs all things with him Now if this be true as true it is in deed the Christian may rightly say I am the childe of God and Iesus Christ is my brother I am Lord of Heauen and Earth and of hell and of death and of the law in so much as the law cannot accuse me nor lay any curse vpon mee because the righteousnesse of God is become mine And this faith is it alone that maketh a man to be called a Christian and which cloatheth him with Iesus Christ as we haue said afore And boldly may this be called a great mystery whereunder are contained marueilous things and things not heard of concerning that great God which cannot enter into mans heart except God doe first soften it with his holy grace as he hath promised to doe by his holy Prophet saying I will giue you a new heart and I will put a new minde into you and I will take away the stony heart out of your body and I will giue you a heart of flesh Now then hee that beleeueth not after the said manner that Iesus Christ with all the goods that he possesseth is his cannot call himselfe a true Christian nor euer haue a quiet and ioyfull conscience nor a good and feruent courage to doe good but shall easily faint in doing of good works yea and moreouer hee shall neuer bee able to doe workes that are truely good This onely beleefe and trust that wee haue in the merits of Iesus Christ maketh men true Christians stout cheerefull merry louers of God ready to doe good works possessors of Gods Kingdome and of God himselfe and his right deare-beloued children in whom the holy Ghost doth truely dwell What heart is so cowardly cold and vile which considering the inestimable greatnesse of the gift that God hath bestowed vpon him in giuing him his owne so well-beloued Sonne with all his perfectnesse is not inflamed with an exceeding earnest desire to become like vnto him in good works specially seeing that the Father hath giuen him vnto vs for an example whereon we must continually looke framing our life after such a sort as it may be a true counterpaine of the life of Iesus Christ forasmuch as Christ as saith Saint Peter hath suffered for vs leauing vs an ensample to the end that we should follow his footsteps Out of this consideration issueth another kinde of cloathing of a mans selfe with Christ which we may tearme an example cloathing for so much as the Christian must frame his whole life after the example of Christ fashioning himselfe like vnto him in all his deedes words and thoughts leauing his former wicked life and decking himselfe with the new life that is to wit with the
all the other parts so ought wee to determine with our selues that our brother feeleth not any inconuenience which should not mooue vs to compassion With such manner of thoughts must we prepare our selues to this holy Sacrament quickning vp our spirits with a feruent loue to our neighbourward For what greater spurre can we haue to pricke vs to loue one another then to see that Iesus Christ by giuing himselfe vnto vs not only allureth vs to giue our selues one to another but also by making himselfe common to vs all maketh vs also to be all one selfe-same thing in him In respect whereof we ought to couet and procure that in all of vs there may be but one minde one heart and one tongue accorded and vnited together in thoughts words and deeds And wee must marke well that as oft as wee receiue this holy and worthy Sacrament wee bind our selues to all the duties of charitie as not to offend any of our brethren nor to leaue any thing vndone that may bee profitable and helpefull in their necessitie But if there come any to this heauenly Table of the Lord that are diuided at variance with their brethren the same must assure themselues that they eate vnworthily and are guiltie of the body and blood of the Lord and that they eate and drinke their owne damnation for that there wanted nothing on their behalfe but that the body of Iesus Christ was rent and plucked in pieces againe whilest they by hatred are diuided from their brethren that is to wit from the members of Iesus Christ and haue not any part with him and yet neuerthelesse in receiuing this holy communion pretended to beleeue that their whole saluation consisteth in the participation and vnion with Iesus Christ Then let vs goe my brethren to the receiuing of this heauenly bread to celebrate the remembrance of our Lords passion and to strengthen and fortifie the beliefe and assurance of the forgiuenesse of our sinnes with the remembrance thereof and to quicken vp our minds and tongues to praise and exalt the infinite goodnesse of our God and finally to cherrish brotherly loue and to witnesse the same one to another by the straight vnion which all of vs haue in the body of our Lord Iesus Christ Besides prayer and the remembring of Baptisme and the often resorting to the most holy communion there is one other very good remedy against distrust and fearefulnesse which is no lesse friend to Christian charity namely the remembrance of our predestination and election to eternall life grounded vpon the Word of God which is the Sword of the H. Ghost wherewith we may beat backe our enemies Reioyce ye in this saith the Lord that your names are written in heauen There is no greater ioy in this life nor any thing that more comforteth the Christian that is afflicted tempted or falne into any sinne then the remembrance of predestination and the assuring of our selues that we be of the number of them whose names are written in the Booke of life and which are chosen to be fashioned like vnto the Image of Iesus Christ O how vnspeakeable is the comfort of him that hath this faith and museth continually in his heart vpon this exceeding sweet predestination whereby he knoweth that although he fall often yet notwithstanding God his Father who hath fore-ordained him to euerlasting life holdeth him vp and reacheth out his hand vnto him continually And he saith continually in himselfe If God haue chosen me and predestinated me to the glory of his children who can hinder me If God bee with vs saith S. Paul who can be against vs Nay rather to the end that the Predestination may be accomplished in vs he hath sent his deare-beloued Sonne who is a most sure earnest penny and pledge vnto vs that we which haue receiued the Grace of the Gospell are Gods Children chosen to eternall life This holy Predestination maintaineth the true Christian in a continuall spirituall ioy increaseth in him the indeauour of good workes and inflameth him with the loue of God and maketh him enemy to the world and to sinne Who is so fierce and hard-hearted which knowing that God of his mercy hath made him his child from euerlasting will not by and by be inflamed to loue God Who is of so vile and base courage that hee will not esteeme all the pleasures all the honours and all the riches of the world as filthy mire when he knowes that God hath made him a Citizen of heauen yea these are they that worship God rightly in spirit and truth receiuing all things as well in prosperity as in aduersity at the hand of God their Father and euermore praising and thanking him for all as their good Father who is righteous and holy in all his workes These being inflamed with the Loue of God and armed with the knowledge of their predestination feare neither death nor sin nor the diuell nor hell neither know they what the wrath of God is for they see none other thing in God but loue and fatherly kindnesse towards them And if they fall into any troubles they accept them as tokens of Gods fauour crying out with S. Paul Who is it that shall separate vs from Gods loue shall tribulations shall anguish shall persecution or hunger or nakednesse or perill or sword as it is written For thy sake are we killed all the day long and counted as sheepe appointed to the slaughter But in all these things we get the vpper hand through him that hath loued vs. Wherefore it is not for nought that Saint Iohn saith how the true Christians know right well that they must be saued and glorified and that by reason of the same affiance they make themselues holy as Iesus Christ is holy And when Saint Paul exhorteth his Disciples to a good and holy life he is wont to put them in remembrance of their election and predestination as of a thing of very great force to stirre vp the minds of the true Christians to the louing of God and to the performance of good workes And for the same cause our good Lord Iesus Christ speaketh openly of this holy predestination as one that knew of how great importance the knowledge thereof is to the edifying of his elect But perchance thou wilt say to me I know well that they whose names are written in heauen haue cause to liue in continuall ioy and glorifie God both in word and deed but I know not whether I am of that number or no and therefore I liue in continuall feare specially because I know my selfe to be an exceeding weake and fraile sinner from the violence whereof I am not able to defend my selfe but that I am ouercome of it daily And furthermore forasmuch as I see my selfe continually afflicted and troubled with diuers temptations mee thinkes I doe as it were behold with mine eyes the wrath of God scourging
to Paradise By this false conclusion thou mayest know my brother in what an errour thou art for thou weenest to haue the faith that maketh men righteous and thou hast it not Thou sayest thou art rich and hast no need of any thing and thou seest not how thou art poore wretched blind and naked I counsell to buy gold of God that is throughly fixed with fire that is to say true faith set on fire with good works to the intent thou mayest become rich and to cloath thy selfe with white rayment that is to wit with Christs innocency to the end that the shame of thy nakednesse which is the great filthinesse of thy sins be not seene to the whole world Then is the iustifying faith as it were a flame of fire which cannot but cast forth brightnesse And like as the flame burneth the wood without the helpe of the light and yet the flame cannot be without the light so is it assuredly true that faith alone consumeth and burneth away sinne without the helpe of workes and yet that the same faith cannot be without good workes Wherefore like as if we see a flame of fire that giueth no light we know by and by that it is but vaine and painted euen so when we see not some light of good workes in a man it is a token that he hath not the true inspired faith which God giueth to his chosen to iustifie and glorifie them withall And hold it for certaine that S. Iames meant so when hee said Shew me thy faith by thy workes and I will shew thee my faith by my workes For his meaning was that he which is plunged in ambitiousnesse and worldly pleasures beleeueth not though he say he beleeue forasmuch as he sheweth not in himselfe the effects of faith Also we may liken this holy faith to the Godhead which is in Iesus Christ who being very man but without sin did wonderfull things healing the sicke giuing sight to the blind walking vpon the water and raising vp the dead vnto life againe and yet these marueilous workes were not the cause that he was God For before he did any of those things he was God and the lawfull and onely begotten Son of God and he need not to worke those miracles to make himselfe God by them but forasmuch as he was God therefore he did them And so the miracles that Christ wrought made him not to be God but shewed openly that he was God In like wise true faith is as it were a Godhead in the soule of a Christian which doth wondrous workes and is neuer weary of well-doing and yet those workes are not the cause that a Christian is a Christian that is to wit that he is righteous good holy and acceptable vnto God neither needeth he to worke all those good workes to become such a one But forasmuch as hee is a Christian by faith like as Iesus Christ being a man was also God by his Godhead he doth all those good workes which make not the Christian to be righteous and good but shew him to bee good righteous and holy So then like as Christs Godhead was the cause that he wrought miracies euen so faith working through loue is the cause of the good workes that a Christian man doth And like as a man may say of Iesus Christ that he hath done this miracle or that and that those miracles besides that they glorified God were also a great honor vnto Iesus Christ as he was man who for his obedience euen vnto death was recompenced at Gods hand in his resurrection and had giuen vnto him all power both in heauen and earth which he had not afore as in respect of his manhood but deserued it by the vnion which is betwixt the Word of God and the manhood of Christ So doth faith in a Christian which faith by reason of the vnion that it hath with the soule attributeth that thing to the one which is proper to the other whereupon it commeth that the holy Scripture promiseth the Christian euerlasting life for his good works because good works are the fruits and testimonies of liuely faith and proceed of it as light proceedeth from a flame of fire according as I haue said heretofore And by this holy faith which imbraceth Iesus Christ it comes to passe that our soule is ioyned with Christ and is so vnited and knit to him that whatsoeuer Christ hath merited and deserued the same is imputed vnto the soule as though it had merited and deserued it And therefore S. Austin saith that God crowneth his owne gifts in vs. Of this vnion of the soule with Iesus Christ Christ himselfe beareth good record where hee prayeth to his Father for his Apostles and for such as should beleeue in him by their preaching I pray not saith he for them onely but also for all those that shall beleeue in me through their word to the end they may be all one thing that like as thou my Father art in me and I in thee so they also may be one in vs and that the world may beleeue that thou hast sent me and that I haue giuen them the glory which thou hast giuen me so as they should be one selfe-fame thing like as thou and I are one Whereby it appeareth euidently that if we beleeue the word of the Apostles who preached that Iesus Christ dyed for our sins rose againe for our iustification we become all one thing with him and forasmuch as he is all one with God we also become all one with God by the meane of Iesus Christ O wonderfull glory of the Christian to whom it is granted through faith to possesse the vnspeakeable benefits which the Angels long to behold By this present discourse a man may plainely perceiue the difference that is betwixt vs them that defend the iustification by faith and workes together Herein we agree with thē that we stablish works affirming that the faith which iustifieth cannot be without good workes and that those which are become righteous are they that doe the good workes that may rightly be called good workes But we differ from them in this that we say that faith maketh men righteous without the helpe of workes And the reason is ready namely because that by faith we put on Christ make his holinesse and righteousnesse to be ours And seeing the case so standeth that Christs righteousnesse is giuen vs by faith We cannot be so thanklesse blind and vnhappy as not to beleeue that he is of sufficient ability to make vs acceptable and right before God Let vs say with the Apostle If the bloud of Oxen and Goats and the Ashes of a Cow sprinkled cleanseth the vncleane as touching the cleansing of the flesh how much more shall that bloud of Iesus Christ who by the euerlasting spirit offered himselfe vndefiled vnto God to cleanse our consciences from dead workes to serue the liuing God