SAVONAROLA
THE ASCENSION OF CHRIST
BIOGRAPHICAL NOTE
Girolamo Savonarola was born at Ferrara in 1452, and was admitted in 1475 into the novitiate of the Dominican Order, where he soon made himself conspicuous for eloquence, and in Florence attracted many hearers by his diatribes against corruption. Florence, having lost its independence as a republic, was completely under the sway of the Medici, who became arrayed against Savonarola, who aimed at establishing an ideal Christian commonwealth. When he attacked the Pope Alexander VI.
his doom was practically sealed. In 1495 he was forbidden to appear in the pulpit, and four years later was excommunicated. He rebelled against papal authority, but the people of Florence grew tired of the strict rule of conduct imposed by his teaching, and he was imprisoned and tried for heresy and sedition. On May 23, 1498, he was hanged and his body burned. His puritanism, his bold rebuking of vice, his defiance of every authority excepting that of his own conscience, seem to antic.i.p.ate the efforts made by Calvin to regenerate Geneva. Both men failed in their splendid attempts at social reformation, but both left an example of heroic altho somewhat short-sighted unselfishness, which has borne fruit in history.
SAVONAROLA 1452--1498
THE ASCENSION OF CHRIST[1]
[Footnote 1: Reprinted by permission of Messrs. G.P. Putnam"s Sons from "The World"s Orations," the translation having been copyrighted by Messrs. Putnams.]
_While he blessed them, he was parted from them, and carried up into heaven_.--Luke xxiv., 51.
Beloved in Christ Jesus, the wise men of this world divide all created things into two cla.s.ses; one cla.s.s they name substances, the other accidents. The substances are those things that exist through themselves without requiring anything else on which to rest, as the earth, water, air, the heavens, animals, stones, plants, and similar things. The accidents can not exist by themselves, but only by resting on something else, as color, odor, taste, and other such things. But because our knowledge is entirely through the senses, and we are able to know anything only when its accidents fall upon our senses, we have, therefore, knowledge of the accidents rather than of the substances. The eyes are for colors, the ears for sounds, the nose for scents, the tongue for flavors, the touch for heat and cold, for hard and soft. Each sense has its own sphere of knowledge and brings what it has perceived before the imagination, and this hands it over to the reason within, which reads and illuminates the productions of the imagination, judges them, and in this way comes to a knowledge of the substances. But the reason has little light if it is separated from the body, for G.o.d has joined soul and body together; and so by means of the senses knowledge becomes definite and complete. For if the soul out of the body were richer in knowledge, it would be in vain that it should be in the body.
G.o.d and nature have done nothing in vain, and therefore the soul"s union with the body ministers to its perfection.
The soul"s knowledge, however, will not be complete so long as it lives in this mortal body. It does not while here come to the fundamental distinctions and causes of the substances, because it is obliged to know the inner side of things through their externals. Therefore man is able only imperfectly to know an incorporeal substance; how much less can he know the uncreated infinite being of G.o.d? But if he can not know the being of G.o.d, he will not be able to know many other infinite things which are in Him. We ought therefore not to be surprized that there is much in G.o.d which we can not understand, and that very many truths of the faith we can not yet prove since we do not yet know everything. The great G.o.d in His rich mercy saw our poor knowledge and came into our flesh and a.s.sumed it that He might work for us, die, and rise again from the dead; until after a life full of love He raised Himself above the world of sense into His eternity. But so long as our Redeemer lived with His apostles they loved too much that which they saw of Him, because they were bound down to their senses, and were therefore unable to rise to the knowledge of His Spirit. It was necessary that He should disappear in the heavens that He might lift their souls far above the world of sense up to Himself. Their natural powers could not do this; therefore He gave to His elect a light from above. Ascending on high He led captivity captive, for ascending into the heavens He took with Him the prey which the devil had made of the soul of men ever since the fall of our parents. The Lord has given gifts unto men (Eph. iv. 8), inasmuch as He has imparted to them the seven gifts of the Holy Ghost. Now they leave everything of this world, and rise above by following Christ, who gives to them for a light the light of faith. Let us speak this morning of this faith which leads to the Savior.
"Awake thou that sleepest and Christ shall give thee light." Be not held captive by flesh and sense, which hold thee fast in sleep; rise to Christ, He will give thee light. See, His flesh is above. What do ye say to that, ye wise men of this world? Everything that has weight tends downward, but His flesh is of thy heart. Thou hast refused the service of the Lord, who has ascended to prepare for thee the highest glory.
I call upon all men and women, all whose lives are ruined in sorrows and troubles. What do ye fear? He who believes that Christ is above no longer fears anything. Come then all ye into His service. Jesus reproved the unbelief and the hard-heartedness of His disciples, because they did not believe those who had seen Him after He had risen. Without faith it is impossible to please G.o.d. No doubt the apostles said: How can we believe these women? But these women were of pure heart before G.o.d, and therefore the Savior reproved His disciples. Ye deserve still sharper reprimands. To the disciples a few women announced the news that He had risen. Ye hear all this, and in addition all the glorious revelations in which the Lord after this manifested Himself on earth. Why do ye not come to serve Christ? Ye do not truly believe, because ye are so full of sin, and despise G.o.d"s commandments. Ye do not deserve the gift of faith. He who has faith should show it in his deeds, that he may have what he says he has, and may know what he has; namely, the certainty of the divine word, which can not err, the goodness of G.o.d, and His guidance into all goodness. On account of thy sins, thou hast not the true light which would have enabled thee to see all goodness. Thou art sunk in vice, drunken with greed and luxury, and all the works of this world. Thou seekest only power and glory. And wherefore? If thou hadst faith, thou wouldst not seek such things, for thou wouldst know that faith would give thee a much higher crown. From these sins have come thy unbelief and thy hardness of heart. Therefore the words of faith do not touch thy heart: it is a heart of stone and iron. Throw off thy load of sin and give thy will to righteousness; then will thy hard-heartedness end, and G.o.d will bestow on thee the gift of faith. What wilt thou? Why standest thou so uncertain and irresolute? Why dost thou not hasten to Him, and see how He leaves thy life, how He goes into the heavens, to which He bids thee come up. Leave at length thy sensual life and enter the pathway of Christ. Hesitate no longer, begin to-day, put it not off until to-morrow. If thou hast faith, thou canst not delay longer, and if thy heart is right before G.o.d, He will give thee the light of faith which will enable thee to distinguish the false from the true faith, and so when on the right road not to fall into error. Then wilt thou know for thyself that the Gospel makes good men out of those who truly believe, and thine experience will tell thee that thou hast no occasion to doubt.
A story from the Old Testament might perhaps serve as a parable and make clearer what I mean. When Balak heard of Israel"s march, he was afraid and sent to call Balaam to curse Israel for him. Balaam set out on his way with his a.s.s, accompanied by an angel of the Lord, because Balaam was going to Balak with an evil intention. The beast sought in vain to turn into the field, and finally fell down between two walls, and suffered under blows and curses, until the prophet saw the angel and perceived his sin. Balak is the devil who would ruin the people of G.o.d; by Balaam we can understand the n.o.bles, the prelates, the preachers, the learned, who are held captive by their arrogance. The two servants are those who follow the proud, serve them, and flatter them, especially the lazy clergy and monks, who so far as outward show goes live a virtuous life, but who live for ceremonies and take care not to speak the truth.
To these belong many citizens who live apparently virtuously and hide their pride. Because they commit no sins of the flesh which can be noticed, they are full of piety in their outward ceremonies, but within full of arrogance. These are the members of the devil, for the devil neither eats, drinks, nor sleeps, he is neither a miser nor a wanton, but is within full of pride as are these. By the a.s.s we are to understand the simple people. They are led in the way of sin by the ceremonies of the lazy, since they are not thought fit for the worship of the heart, and must be led by ma.s.ses, penance, and indulgences, and they throw away what might be of profit for money and for candles. The lazy give them council in their sermons: Give some vestment, build a chapel, and thou wilt be freed from any danger of going to h.e.l.l. Do not believe these mountebanks; no outward act can bring you to Paradise, not even miracles and prophecy, but only the grace of G.o.d, if you have humility and love.... Before the a.s.s stood an angel with a sword. This is Christ, who speaks to the a.s.s: Walk no longer in the path of sin, for I have ready for you a great scourge. The a.s.s alone saw the angel; for the simple first hear the word of the Lord, but Balaam and such as are with him will hear nothing of it. The a.s.s left the path of captivity and went out into the field, into the way of the Lord. "For the kingdom of heaven is like treasure hid in a field; which when a man found he sold all that he had and bought that field." So the simple go into the holy field of the Scriptures and say: "Let me look around a little, for the flowers of this field bear fruit." Yea, our fathers, the prophets, apostles, and martyrs bore fruit, they who died with joy for the truth.
These are they who go into the field and speak the truth in the face of death. Come into the city, where the n.o.bles and the masters taken captive by sin crowd together, cry the lazy troop of monks: O fathers, it would be well if when you spoke of these things, you touched not this string, by which you allow yourselves to fall into disgrace and disfavor. They have said that already to me. Our persecution begins if we begin to preach. But Jesus was willing to die for the truth of what He said; should we forsake the truth in order not to displease men? No, we will say it in every way, and with Balaam"s a.s.s go into the field.
Think not that I am such a fool as to undertake these things without good reason. I call heaven and earth to witness against me if I do not speak the truth. For against all the world is my sermon; every one contradicts it. If I go about with lies, then I have Christ against me; therefore I have heaven and earth against me, and how then could I stand? As such a trifler with holy things how should I dare rise up?
Believe me, I speak the truth, I have seen it with my eyes, and touched it with my hands. Believe it! If I speak not the truth, I consign myself body and soul to destruction; but I tell you I am certain of the truth, and I would that all were as I am. I say that of the truth on which I stand, not as tho I wished that others had my failings as well. So come then into the service of Jesus; come to the truth, come here, I bid you.
Do ye not know how I explained the revelation of St. John? There were many who said that I spoke too much in detail, and went too deep into it. There stood the angel before the a.s.s, and wanted it to go out into the field, but Balaam smote it; and ye know not how much opposition I must yet undergo. The lazy monks were the first who called me a fool and revolutionist, and on the other side stood the weak and the simple, who said in their innocent faith: "Oh, if we could only do what He teaches!"
Then I had war with the citizens and the great judges of this time, whom my manner of preaching did not please. I was between two walls; the angel warned me, threatening eternal death from this road, and I received Balaam"s blows. Ye know my persecution and my danger; but I knew that I was on the way to victory and said always: No human being can drive my cause from the world. Balaam, thou leanest thy foot against the walls, but do as thou wilt, I will crush thy foot; I leaned on the wall, on Christ, I leaned on His grace, I hoped; leave off thine anger and threatening, thou canst not get me away from the wall. I say to all of you: Come to the truth, forsake your vice and your malice, that I may not have to tell you of your grief. I say it to you, O Italy, I say it to you, O Rome, I say it to all of you; return and do penance. There stands before you the holy truth; she can not fall; she can not bend or give way; wait not until the blows fall.
In everything am I opprest; even the spiritual power is against me with Peter"s mighty key. Narrow is my path and full of trouble; like Balaam"s a.s.s, I must throw myself on the ground and cry: "See, here I am; I am ready to die for the truth." But when Balaam beat his fallen beast, it said to him: "What have I done to thee?" So I say to you: "Come here and tell me: what have I done to you? Why do you beat me? I have spoken the truth to you; I have warned you to choose a virtuous life; I have led many souls to Christ." But you answer: "Thou hast spoken evil of us, therefore, thou shouldst suffer the stripes thou deservest." But I named no one, I only blamed your vices in general. If you have sinned, be angry with yourselves, not with me. I name none of you, but if the sins I have mentioned are without question yours, then they and not I make you known. As the smitten beast asked Balaam, so I ask you: "Tell me, am I not your a.s.s? and do you not know that I have been obedient to you up to this very moment, that I have even done what my superiors have commanded, and have always behaved myself peaceably?" You know this, and because I am now so entirely different, you may well believe that a great cause drives me to it. Many knew me as I was at first; if I remained so I could have had as much honor as I wanted. I lived six years among you, and now I speak otherwise, nevertheless I announce to you the truth that is well known. You see in what sorrows and what opposition I must now live, and I can say with Jeremiah: "O, my mother, that thou hast borne me a man of strife and contention to the whole earth!" But where is a father or a mother that can say I have led their son into sin; one that can say I have ruined her husband or his wife?
Everybody knows my manner of life, therefore it is right for you to believe that I speak the truth which everybody knows. You think that it is impossible for a man to do what the faith I have preached tells him to do: with G.o.d it would be easy for you.
The a.s.s alone saw the angel, the others did not; so open your eyes.
Thank G.o.d, many have them open. You have seen many learned men whom you thought wise, and they have withstood our cause: now they believe; many noted masters who were hard and proud against us: now humility casts them down. You have also seen many women turn from their vanity to simplicity; vicious youths who are now improved and conduct themselves in a new way. Many, indeed, have received this doctrine with humility.
That doctrine has stood firm, no matter how attacked with the intention of showing that it was a doctrine opposed to Christ. G.o.d does that to manifest His wisdom, to show how it finally overcomes all other wisdom.
And He is willing that His servants be spoken against that they may show their patience and humility, and for the sake of His love not be afraid of martyrdom.
O ye men and women, I bid you to this truth; let those who are in captivity contradict you as much as they will, G.o.d will come and oppose their pride. Ye proud, however, if you do not turn about and become better, then will the sword and the pestilence fall upon you; with famine and war will Italy be turned upside down. I foretell you this because I am sure of it: if I were not, I would not mention it. Open your eyes as Balaam opened his eyes when the angel said to him: "Had it not been for thine a.s.s, I would have slain thee." So I say to you, ye captives: Had it not been for the good and their preaching, it would have been wo unto you. Balaam said: "If this way is not good, I will return." You say likewise, you would turn back to G.o.d, if your way is not good. And to the angel you say as Balaam said: "What wilt thou that we should do?" The angel answers thee as he answered Balaam: "Thou shalt not curse this people, but shalt say what I put in thy mouth." But in thy mouth he puts the warning that thou shouldst do good, convince one another of the divine truth, and bear evil manfully. For it is the life of a Christian to do good and to bear wrong and to continue stedfast unto death, and this is the Gospel, which we, according to the text of the Gospel for today, shall preach in all the world.
What wilt thou have of us, brother? you ask. I desire that you serve Christ with zeal and not with sloth and indifference. I desire that you do not mourn, but in thankfulness raise your hands to heaven, whenever your brother or your son enters the service of Christ. The time is come when Christ will work not only in you but through you and in others; whoever hears, let him say: "Come brother. Let one draw the other. Turn about, thou who thinkest that thou art of a superior mind and therefore canst not accept the faith." If I could only explain this whole Gospel to thee word for word, I would then scourge thy forehead and prove to thee that the faith could not be false and that Christ is thy G.o.d who is enthroned in heaven, and waits for thee. Or dost thou believe? Where are thy works? Why dost thou delay about them? Hear this: There was once a monk who spoke to a distinguished man about the faith, and got him to answer why he did not believe. He answered thus: "You yourself do not believe, for if you believed you would show other works." Therefore, to you also I say: If you believe, where are your works? Your faith is something every one knows, for every one knows that Christ was put to death by the Jews, and that everywhere men pray to Him. The whole world knows that His glory has not been spread by force and weapons, but by poor fishermen. O wise man, do you think the poor fishermen were not clever enough for this? Where they worked, there they made hearts better; where they could not work, there men remained bad; and therefore was the faith true and from G.o.d. The signs which the Lord had promised followed their teaching: in His name they drove out the devil; they spoke in new tongues; if they drank any deadly drink, they received therefrom no harm. Even if these wonders had not occurred, there would have been the wonder of wonders, that poor fishermen without any miracle could accomplish so great a work as the faith. It came from G.o.d, and so is Christ true and Christ is thy G.o.d, who is in heaven and awaits thee.
You say you believe the Gospel, but you do not believe me. But the purer anything is, so much the nearer it stands to its end and purpose. The Christian life purifies the heart, and places it very near to the truth.
To the Christian life will I lead you, if you would have the knowledge of the truth. If I had wished to deceive you, why should I have given you as the chief of my gifts the means of discovering my fraud? I would be verily a fool to try to impose upon you with a falsehood which you would soon detect; only because I offered you the truth, did I call you. Come here, I fear you not; the closer you examine, the clearer the truth will become to you.
There are some, however, who are ashamed of the cross of Jesus Christ, and say: If we should believe that, we should be despised everywhere, especially by the wisest. But if you would know the truth, look only on the lives of those who would have to cry wo on their unbelief if they should be measured by deeds. If you are ashamed of the cross, the Lord was not ashamed to bear that cross for you, and to die on that cross for you. Be not ashamed of His service and of the defense of the truth. Look at the servants of the devil, who are not ashamed in the open places, in the palaces, and everywhere to speak evil and to revile us. Bear then a little shame only for your Lord; for whoever follows Him will, according to our gospel, in His name drive out the devil; that is, he will drive out his sins, and lead a virtuous life; he will drive out serpents; he will throw out the lazy who come into the houses, and say evil things under the pretense of righteousness, and so are like poisonous serpents.
You will see how children can withstand them with the truth of G.o.d, and drive them away. If a believer drinks anything deadly it will not hurt him: this deadly drink is the false doctrines of the lazy, from whom, as you contend with them, a little comes also to you. But he who stands unharmed in the faith, cries to you: See that you do good; seek G.o.d"s glory, not your own. He that does that is of the truth, and remains unharmed. The Lord says further of the faithful: They shall lay their hands on the sick and shall heal them. The hands are the works, and the good lay such hands on the weak that they may support them when they totter. Do I not teach you according to the Gospel? Why do you hesitate and go not into the service of the Lord? Do you ask me still what you ought to do? I will, in conclusion, tell you.
Look to Christ and you will find that all He says concerns faith. Ask the apostle; he speaks of nothing else than of faith. If you have the ground of all, if you have faith, you will always do what is good.
Without faith man always falls into sin. You must seek faith in order to be good, or else your faith will become false. Christ commanded His disciples to preach the Gospel to all the world, and your wise men call a man a little world, a microcosm. So then preach to yourself, O man, woman, and child. Three parts the world has in you also. Preach first of all to your knowledge, and say to it: If you draw near this truth, you will have much faith; wherefore do you hesitate to use it? To your will, say: Thou seest that everything pa.s.ses away; therefore love not the world, love Christ. Thereupon turn to the second part of your world, and say to it: Be thankful, my memory, for the mercies G.o.d has shown thee, that thou thinkest not of the things of this world but of the mercy of thy creation, and thy redemption through the blood of the Son of G.o.d. Then go to the third part, to thy imagination, and proclaim to it: Set nothing before my eyes but my death, bring nothing before me but the Crucified, embrace Him, fly to Him. Then go through all the cities of thy world and preach to them. First say to thine eyes: Look not on vanity. To thy ears say: Listen not to the words of the lazy, but only to the words of Jesus. To thy tongue say: Speak no more evil. For thy tongue is as a great rock that rolls from the summit of a mountain, and at first falls slowly, then ever faster and more furiously. It begins with gentle murmuring, then it utters small sins, and then greater, until it finally breaks forth in open blasphemy. To thy palate say: It is necessary that we do a little penance. In all thy senses be clean, and turn to the Lord, for He it is who will give you correction and purity. To thy hands say: Do good and give alms; and let thy feet go in the good way. Our reformation has begun in the Spirit of G.o.d, if you take it to heart that each one has to preach to himself. Then will we in the name of Jesus drive out the devils of temptation. Yes, call upon Jesus as often as temptation approaches: call upon Him a hundred times and believe firmly, and the temptation will depart. Then will we speak with new tongues; we will speak with G.o.d. We shall drive away serpents; the enticement of the senses are these serpents. If we drink anything deadly it will not hurt us; if anger and l.u.s.t arise in us, at the name of Jesus they will have to give way. We shall lay our hands upon the sick and heal them; with good deeds shall we strengthen the weak soul.
If thou feelest thy weakness, flee to G.o.d, and He will strengthen; therefore He is thy only refuge. He is thy Savior and thy Lord, who went into the heavens to prepare a place for thee, and to wait thee there.
What do you intend to do? Go and follow Jesus, who is praised from everlasting to everlasting. Amen.
LUTHER
THE METHOD AND FRUITS OF JUSTIFICATION
BIOGRAPHICAL NOTE
Martin Luther, leader of the Reformation, was born at Eisleben in 1483, and died there 1546. His rugged character and powerful intellect, combined with a strong physique, made him a natural orator, so that it was said "his words were half battles."
Of his own method of preaching he once remarked:
"When I ascend the pulpit I see no heads, but imagine those that are before me to be all blocks. When I preach I sink myself deeply down; I regard neither doctors nor masters, of which there are in the church above forty. But I have an eye to the mult.i.tude of young people, children, and servants, of which there are more than two thousand. I preach to them. When he preaches on any article a man must first distinguish it, then define, describe, and show what it is; thirdly, he must produce sentences from the Scripture to prove and to strengthen it; fourthly, he must explain it by examples; fifthly, he must adorn it with similitudes; and lastly, he must admonish and arouse the indolent, correct the disobedient, and reprove the authors of false doctrine."
LUTHER 1483--1546
THE METHOD AND FRUITS OF JUSTIFICATION
_Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be Lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: but when the fullness of the time was come, G.o.d sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, G.o.d hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Wherefore thou art no more a servant, but a son, and if a son, then an heir of G.o.d through Christ_.--Gal. iv., 1-7.
This text touches the very pith of Paul"s chief doctrine. The cause why it is well understood but by few is, not that it is so obscure and difficult, but because there is so little knowledge of faith left in the world; without which it is not possible to understand Paul, who everywhere treats of faith with such earnestness and force. I must, therefore, speak in such a manner that this text will appear plain; and that I may more conveniently ill.u.s.trate it, I will speak a few words by way of preface.
First, therefore, we must understand the doctrine in which good works are set forth, far different from that which treats of justification; as there is a great difference between the substance and its working; between man and his work. Justification pertains to man, and not to works; for man is either justified and saved, or judged and condemned, and not works. Neither is it a controversy among the G.o.dly, that man is not justified by works, but righteousness must come from some other source than from his own works: for Moses, writing of Abel, says, "The Lord had respect unto Abel, and to his offering." First, He had respect to Abel himself, then to his offering; because Abel was first counted righteous and acceptable to G.o.d, and then for his sake his offering was accepted also, and not he because of his offering. Again, G.o.d had no respect to Cain, and therefore neither to his offering: therefore thou seest that regard is had first to the worker, then to the work.
From this it is plainly gathered that no work can be acceptable to G.o.d, unless he which worketh it was first accepted by Him: and again, that no work is disallowed of Him unless the author thereof be disallowed before. I think these remarks will be sufficient concerning this matter at present, by which it is easy to understand that there are two sorts of works, those before justification and those after it; and that these last are good works indeed, but the former only appear to be good.
Hereof cometh such disagreement between G.o.d and those counterfeit holy ones; for this cause nature and reason rise and rage against the Holy Ghost; this is that of which almost the whole Scripture treats. The Lord in His Word defines all works that go before justification to be evil, and of no importance, and requires that man before all things be justified. Again, He p.r.o.nounces all men which are unregenerate, and have that nature which they received of their parents unchanged, to be righteous and wicked, according to that saying "all men are liars," that is, unable to perform their duty, and to do those things which they ought to do; and "Every imagination of the thoughts of his heart are only evil continually"; whereby he is able to do nothing that is good, for the fountain of his actions, which is his heart, is corrupted. If he do works which outwardly seem good, they are no better than the offering of Cain.
Here again comes forth reason, our reverend mistress, seeming to be marvelously wise, but who indeed is unwise and blind, gainsaying her G.o.d, and reproving Him of lying; being furnished with her follies and feeble honor, to wit, the light of nature, free will, the strength of nature; also with the books of the heathen and the doctrines of men, contending that the works of a man not justified are good works, and not like those of Cain, yea, and so good that he that worketh them is justified by them; that G.o.d will have respect, first to the works, then to the worker. Such doctrine now bears the sway everywhere in schools, colleges, monasteries wherein no other saints than Cain was, have rule and authority. Now from this error comes another: they which attribute so much to works, and do not accordingly esteem the worker, and sound justification, go so far that they ascribe all merit and righteousness to works done before justification, making no account of faith, alleging that which James saith, that without works faith is dead. This sentence of the apostle they do not rightly understand; making but little account of faith, they always stick to works, whereby they think to merit exceedingly, and are persuaded that for their work"s sake they shall obtain the favor of G.o.d: by this means they continually disagree with G.o.d, showing themselves to be the posterity of Cain. G.o.d hath respect unto man, then unto the works of man; G.o.d alloweth the work for the sake of him that worketh, these require that for the work"s sake the worker may be crowned.