A golden chain, or the description of theologyA golden chaine, or the description of theologie

First, I desired, that they intimate unto me, that which especially grieveth them, and as I understand both the thing, and measure thereof by them: I take especial care of this, that they being already overmuch cast down, that I then, by the severe denunciation of the Law, do not quite overturn them: yet so, as that I do not altogether withdraw them either from condemning their former sins, or the meditation of Gods Judgement: And so, as much as I can, I temper the words of consolation, as that I nothing cloak Gods anger against them for their sins.

First, I desired, that they intimate vnto me, that which especiallye greeueth them, and as I vnderstand both the thing, and measure therof by them: I take especiall care of this, that they being already ouermuch cast down, that I then, by the seuere denunciation of the Lawe, doe not quite ouerturne them: yet so, as that I doe not altogither withdraw them either from condemning their former sins, or the meditation of Gods Iudgement: And so, as much as I can, I temper the words of consolation, as that I nothing cloake Gods anger against them for their sinnes.

After I have thus prepared them, I then demand, whether they have been ever in this case, or no? Nay, (say they for the most part) the time was, when I was in great joy and peace of conscience I served the Lord, then was I an unhappy person, full of faith, full of hope: But now wretch that I am, I have lost my first love, and there is nothing vexeth me more then to remember those times past. But (say I) whether consideration is more grievous unto thee, the apprehension of Gods judgments, or the dislike of ⟨image 168⟩thy self, that thou shouldest offend so gracious and so loving a father? Both, say they, but especially the latter. Therefore (say I) sin also displeaseth thee in that it is sin, namely, because it is evil, and God who is goodness it self, is offended with it? It is even as you have told us (say they) and I am now ashamed that so vile and wicked a wretch as my self, should come before so gracious & merciful a father. Then I tell them, that no man is offended, but rather is glad when he can injury one whom he hateth: this they grant, and withal say. God forbid, that albeit the Lord hate me, I in like sort should hate him, unto whom if it were possible, I would be reconciled again. Then I ad this: Be of good comfort my deer brother, you are in good case. For who can love God, especially when he was wounded by him, who can bewail the loss of his friendship, who can desire to come again into his favour, but he, whom God still loveth, although for a time he be angry with him? except peradventure you have not learned thus much, that the knowledge of our salvation cometh not from flesh and blood, but from God himself, who first vouchsafeth to instruct us, and from Christ Jesus, manifesting the father unto us: and that is Gods blessing, that we do love God, who loved us first when we were his enemies. You have therefore (my good brother) just cause why you should be greatly displeased with many things past, but there is no cause why you should despair. Briefly you have inwardly, & as it were dwelling with you evident testimonies of your reconciliation with god: