A Golden Chain, Dialogue 1
A DIALOGVE OF THE STATE OF A CHRISTIan man, gathered here and there out of the sweet and sauorie writings of Master Tindall and Master Bradford.
TImotheus.
Because of our ancient acquaintance and familiaritie (deare friend Eusebius) I will make bold with you to aske such questiōs as may be for my edification & cōfort, and of no other matters but euen of religion, whereof I see you are an olde professour. And the first of all, let me bee bold to aske this question of you, howe it pleased God to make you a true Christian, and a member of Christ Iesus whome I see you serue continually with a feruent zeale.
Eusebius.
For that old acquaintance that was betweene vsus, and for that you are desirous to liue a godly life in Christ Iesus, I will not conceale the good worke of my God in me: therfore I pray you marke a little what I shall say, & I will declare vntounto you the trueth euen forth of the feeling of mine own conscience. The fall of Adam did make me the heire of vengeance and wrath of God, and heire of eternall damnation, and did bring mee into captiuitie and bondage vnderunder the deuil: and the deuill was my Lord, my ruler, my head, my gouernour, and my prince, yea, and my God. And my will was locked & knit faster vntounto the will of the deuil, then could a hundred thousand chaines binde a man vntounto a poast. VntoUnto the deuils will did I consent with all my heart, with all my mind, with all my might, power, strength, will and life: so that the Lawe and will of the deuil was written as well in my heart, as in my members, and I ran headlong after the deuill with full saile, and the whole swing of all the power I had: as a stone cast into the aire commeth downe naturally of it selfe with all the violent swing of his own weight. O with what a deadly and venemous heart did I hate mine enemies? With how great malice of mind inwardly did I sley and murther? With what violence and rage, yea with what feruēt lust committed I adulterie, fornication, and such like vncleannes? With what pleasure and delectation like a glutton serued I my bellie? With what diligence deceiued I? How busily sought I the things of the world? Whatsoeuer I did work, imagine or speake was abominable in the sight of God, for I could referre nothing vntounto the honour of God: neither was his law or will written in my members, or in my heart, neither was their any more power in me to followe the will of God then in a stone ascend vpward of it selfe. And besides that I was asleep in so deep blindnes that I could neither see nor feele in what miserie, thraldome and wretchednesse I was, till Moses came and awaked me and published the lawe. When I heard the law truely preached howe that I ought to louelove and honour God with all my strength and might from the lowe bottome of the heart, because he did create me Lord ouer it, and my neighbor, yea mine enemies as my selfe inwardly from the groūd of my heart, because God hath made them after the likenesse of his owne image, and they are his sonnes as well as I, and Christ hath bought them with his blood, and made them heires of euerlasting life as wel as I: and how I ought to do whatsoeuer God biddeth, and to abstaine from whatsoeuer God forbiddeth, with all louelove and meekenes, with a feruent and burning lust from the center of the heart. Then began my conscience to rage against the Lawe and against God. No sea, be it neuer so great a tēpest was so vnquiet, for it was not possible for me a naturall man to consent to the Law that it should bee good, or that God should be righteous which made the law: in as much as it was contrarie vntounto my nature, and damned me and all that I could doe, and neuer shewed mee where to fetch helpe, nor preached any merciemercy aRom. 4.but onelyonly set me at variance with God, & prouoked & stirred me to raile on god, and to blaspheme him as a cruel tyrant. And indeed it was not possible to doe otherwise, to thinke that God made me of so poysoned a nature, and gaue me an impossible law to performe: I being not borne againe by the spirit, and my wit, reason, and will being so fast glewed, yea nailed and chained vntounto the will of the deuil. This was the captiuitie and bondage whence Christ deliuered me, redeemed, and loosed me. His blood, his death, his patience in suffering rebukes & wronges and the full wrath of God, his prayers and fastings, his meekenes & fulfilling the vttermost points of the law, appeased the wrath of God, brought the fauour of god to me againe, obtained that God should louelove me first, and bee my father, and that a mercifull father, that would consider my infirmitie and weaknes, & would giuegive me his spirit againe, which he had taken away in Adam, to rule, gouerne and strengthen me, and to breake the bands of Satan, wherein I was so straight bound. When Christ was on this wise preached, and the promises rehearsed which are contained in the booke of God (which preaching is called the Gospell or glad tydings,) and I had deepely considered the same: then my heart began to waxe soft and melt at the bounteous merciemercy of God, and kindnes shewed of Christ. For when the gospel was preached, the spirit of God (mee thought) entred into my heart, and opened my inwarde eies and wrought a liuely faith in me, and made my woofull conscience feele and tast how sweet a thing the bitter death of Christ is, and how mercifull and louing God is through Christs purchasing and merits, and made me to beginne to louelove againe, and to consent to the lawe of God how that it is good & ought so to be, and that God is righteous that made it: lastly, it wrought in me a desire to be whole, and to hunger and thirst after more righteousnesse and more strength to fulfill the law more perfectly: and in all that I do or leaue vndone to seeke Gods honour and his will with meekenesse, euermore condemning the imperfectnes of my deedes by the law.
Now then this good work of God to my saluation standeth in two points, the working of the law, & the working of the gospel: the preaching of the law was a key that bound and damned my conscience, the preaching of the gospel was another key that loosed me againe. These two salues (I meane the lawe & the gospel) vsed God and his preacher to heale & cure me a wretched sinner withall. The law did driue out my disease and made it appeare, & was a sharp salue and fretting corrasiue, and killed the dead flesh, and loosed and drew the sore out by the root, and all corruption. It pulled from me all trust and confidence I had in my selfe, and in mine owne works, merits, deseruings, and ceremonies, and robbed me of all my righteousnesse, and made me poore. It killed me in sending me downe to hell, and bringing me almost to vtter desperation, and prepared the way of the Lord, as it is written of Iohn Baptist. For it was not possible that Christ should come vntounto me as long as I trusted in my selfe or in any worldly thing, or had any righteousnes of mine own, or riches of holy works. Then afterward came the gospel a more gentle plaister, which suppled and swaged the woundes of my conscience and brought mee health: it brought the spirit of God, which loosed the bandes of Satan, and coupled me to God and his will through a strong faith and feruent louelove. Which bandes were to strōg for the deuill, the world, or any creature to loose. And I a poore and wretched sinner felt so great merciemercy that in my selfe I was most sure that God would not forsake me, or euer withdraw his mercy & louelove frō me. And I boldly cryed out with Paul, saying, Who shall separate me from the louelove of God, &c. Finally, as before when I was bound to the deuil, & his will, I wrought all manner of wickednes, for I could do no otherwise, it was my nature: euen so now since I am coupled to God by Christs blood, I do good freely, because of the spirit, & this my nature. And thus I trust I hauehave satisfied your fi…st demād.
Timoth.
Yea, but me thinkes you doe too much condemne your selfe in respect of sinne. For I can remember that from your childhood you were of a good and gentle nature, and your behauiour was alwaies honest and ciuil, & you could neuer abide the companie of them that were roysters and ruffians, & swearers, and blasphemers, and contemners of Gods word, and drunkards, which nowe are tearmed good fellowes. And your dealing with all men hath bin euer commended for good, faithfull and iust. What meane you then to make your selfe so abominable and accursed, and to say, you were so whollie addicted vntounto wickednesse, and your will so fearefully and miserably in captiuitie vntounto the will of the deuil.
Euseb.
Brother Timothie, I knowe what I say, God giuegive me grace to speak it with more liuely feeling of my weaknes and with a more bitter detestation of my sin. By nature through the fall of Adam am I the child of wrath, heire of the vengeance of God by birth: yea and so from my first conception: and I had my fellowship with the damned deuils vnderunder the power of darkenesse & rule of Satan, while I was yet in my mothers wombe: and although I shewed not the fruits of sinne as soone as I was borne nor long after: yet was I full of the naturall poison, from whence al wicked deedes doe spring, and cannot but sinne outwardly, as soone as I am able to worke (be I neuer so young) if occasion be giuen: for my nature is to sinne as is the nature of a serpent to sting: & and as a Serpent yet young, or yet vnbroughtforth is full of poison and cannot afterward (when time and occasion is giuen) but bring foorth the fruites threreof. And as an adder, a toade, or a snake is hated of man, not for the euill it hath done, but for the poison that is in it, and hurt which it cannot but doe: so am I hated of God for that naturall poison which is conceiued and borne with me before I doe any outward euill. And as the euill which a venemous worme doth, maketh it not a serpent, but because it is a venemous worm, therfore doth it euill, and poisoneth: euen so doe not our euill deedes make vsus euil first, but because we are of nature euill, therefore doe we euill, and thinke euil, to eternall damnation by the lawe, and are contrarie to the will of God in our will and in all things consent vntounto the will of the fiend.
Timoth.
As yet I neuer had such a feeling of my sinne as you hauehave had, and although I would be loath to commit any sinne, yet the Law was neuer so terrible vntounto me, condemning me, pronouncing the sentēce of death against me, and stinging my conscience with feare of euerlasting paine, as I perceiue it hath bin vntounto you: therefore I feare oftentimes least my profession of religion should be onelyonly in truth meere hypocrisie, I pray you let me heare your mind.
Euseb.
A true saying it is that the right way to goe vntounto heauen, is to sayle by hell, and there is no man liuing that feeleth the power and vertue of the blood of Christ, which first hath not felt the paines of hell. But yet in these paines there is a difference: and it is the will of God, that his children in their conuersion shall some of them feele more, and some lesse. Ezechias on his death bed complaineth that the Lord breaketh his bones like a Lion, that hee could not speak by reason of paine, but chattered in his throat like a Crane, & mourned like a Doue.Esa. 38. Iob. 6.4. Iob. 13. Iob saith, that God is his enemie, and hath set him vp as a marke to shoot at, and that the arrowes of the Almightie are vponupon him, and that the poyson of them hath drunke vp his spirit. Dauid bewaileth his estate in many Psalmes, but especially in the 130. Psalme,Psal. 132. where he beginneth on this manner: Out of the deepe places hauehave I called vntounto thee, O Lord: which is as though he should say; O my poore soule fall not flat downe, vexe not thy selfe out of measure: the burden of thy sinnes presse thee sore indeede, but be not for al that quite ouerwhelmed, thou art thrust down so low into the depth of deepes, that thou hadst neede crie aloud to be heard of him which dwelleth in the highest heightes: and the euer burning hell fire is not farre from that lake whither thine iniquities hauehave plunged thee, so that thou maiest perceiue as it were the Eccho of their cries and desperate howlings, which be there cast out of all hope of euer comming forth. But the Lord which bringeth forth euen to the borders of hell his best beloued when they forget thēselues, knoweth also how well to bring them backe againe. Goe no further then downeward, but lift vp thy heart together with thine eie, and seeke vntounto the Lord, to reach vntounto thee his mercifull and a helping hand. Againe in the Scriptures we finde examples of men conuerted vntounto the Lord without any vehement sorrow of their sinns. What anguish of conscience had the theefe vponupon the crosse for his former life in his present conuersion at the houre of death? How was Lydia dismaied and cast downe in respect of her wickednesse, like as Dauid was or Iob, whose heart God onelyonly is said to hauehave opened to giuegive attendance to the preaching of Paul and Silas, who also euen presently after was readie to entertaine them, and to make them a feast in her house, which shee could not hauehave done if she had beene in the perplexities of Ezechias, or Dauid. The same may be spoken of the Iayler, and of them which heard Peters sermon at Ierusalem, who for all that they had murdred our Sauiour Christ, yet in their conuersion, their hearts were onelyonly for the time pricked. So then God in preparing vsus, which in truth are nothing but fleshly and stinking dunghills of sinne; nay, very vncleannesse and pollution it selfe, I say in preparing vsus to be the Temples of his holy Spirit to dwell in, and the storehouses to hoord vp his heauenly graces in, doth otherwhiles vse a milde and gentle remedie, and maketh the Law to looke vponupon vsus, though with no louing and gentle, yet with no fearefull countenance; and otherwhiles in some he setteth a sharp edge vponupon the Law, and maketh it to wound the heart very deepe, and as a strong corrasiue to torment them, and to frette and gnawe vponupon their consciences. And we see by experience… that a botch or a byle in a mans bodie, is as well eased of the corruption that is in it by the pricking of the point of a small needle as by the launcing of a great raser. Wherefore if God by his spirit hauehave wrought in you sorrow for sinne in any small measure, though not in as great measure as you desire, you hauehave no cause to complaine: and in that you are grieued with a godly sorrow for your sinnes, it is a good token of the grace of God in you.
Timoth.
Surely this is a great comfort you giuegive me, God make me thankefull for it. And I pray you more plainly shew me the state of your life till this houre, that I and all other may take warning by it.
Euseb.
That which may doe good vntounto other men I will neuer conceale, though it be to my perpetuall shame. As I was conceiued and borne in sinne, so my parents brought me vp in ignorance, and neuer shewed me my shame, and miserie by Gods law: & liued a long time, euen as a man in a dead sleepe or trance, and in trueth I liued as though there were neither heauen nor hell, neither God nor deuil. And the deuill himselfe (as I nowe perceiue) did often perswade my secure conscience that I was the child of god, & should be saued as well as the best man in the world: and I yeelded to his perswasion, and did verily thinke it: so that when the preacher for wickednes & securitie denoūced Gods iudgements and hel fire, I hauehave said vntounto my neighbours that I hoped I should be saued, and he should goe to hell: and when I was asked whether I could keep all the commandements of the law, I said that I could: and beeing asked whether I neuer sinned, I said I thought that otherwhiles I did; but for them which were but fewe, I hoped God would hauehave merciemercy, and hauehave mee excused, and all my neighbours were glad of my company, they spoke wel of me, and I was taken for an honest man, when as indeede, before God I was a vile beast, & the child of wrath, inspired with the spirit of the deuil continually. Wel, after I heard the Law preached, & I saw and remembred many fearfull iudgements of God vponupon men, whome I in reason thought were as good men as I, then I began to consider mine owne estate, and to perceiue my sins, and my cursednes, and vponupon a time aboue all other, the curse of the lawe made me inwardly afraide, and my flesh then began to tremble and quake: then I could not sleepe in the night season; I was afraid of eueryevery thing. If I were in my house, I thought the house would fall on my head: if abroad, I thought eueryevery crannie of the earth would open it selfe wider and swallowe me. I started at eueryevery straw and at the moouing of a flie: my meat was loathsome vntounto me, and I thought I was not worthie of so good a creature of God, and that God might iustly turne it to my bane: the griefe of my heart for my life past made me shed abundance of teares: and vponupon that I remembred in Dauids Psalms, that his teares were his drinke, and that he did wet his bed with teares. And nowe the deuill changed both his coate and his note, and in fearefull manner cryed in my eares, that I was a reprobate, his childe: that none of Gods children were as I am, that this griefe of my soule was the beginning of hell. And the greater was my paine, because I durst not open my minde vntounto any for feare they should hauehave mocked me, and hauehave made a iest of it. Wherefore I was faine to goe to a godly learned preacher; I shewed mine estate vntounto him; after I had cōtinued with him the space of two or three daies, I receiued comfort both by the promises of merciemercy, which hee shewed me in the booke of God, and by his feruent, godly and effectuall praiers: and I thanke God euer since I hauehave had some assurance (in spite of the deuil) that I doe appertaine to the kingdome of heauen, and am nowe a member of Iesus Christ, and shall so continue for euer.
Timoth.
How know you that God hath forgiuen your sinne?
Euseb.
Because I am a sinner and he is both able and willing to forgiue me.
Timoth.
I grant that he is able to forgiue you, but how knowe you that he… will… you know your sinnes are very great.
Euseb.
I graunt: but Christs passion is far greater: and although my sinnes were as red as scarlet and as purple, yet they shall be as white as snowe, and as soft as wooll.
Timoth.
Oh but you hauehave sinned very often.
Euseb.
Tell me not I pray you what I hauehave done but what I will doe.
Timoth.
What will you doe?
Euseb.
By Gods grace it is my full purpose, and my earnest prayer to God is, hereafter to take better heed, and to amend my former life.
Timoth.
Is that enough thinke you?
Euseb.
What lacketh?
Timoth.
The fauour and merciemercy of God, that may cleane forsake you.
Euseb.
Nay, that I will neuer grant: for I am certainly perswaded of the fauour and merciemercy of God euen to the saluation of my soule.
Timoth.
Oh shewe me that, that is the thing I earnestly desire, to be assured of Gods speciall goodnes, euen by your experience.
Euseb.
According as God hath giuen me to feele the same, so wil I shewe it you. And first of al the dealing of God towards me is a good argumēt to me. In the first commandement, God hath commanded me to take him to be my God, and in the Lords prayer he teacheth me to call him father: he hath created the world generally, and eueryevery creature particularly for man, and so for me, to serue for my commoditie, necessitie, & admonition. Also he hath made me for his owne image, hauing a reasonable soule, bodie, shape, where hee might hauehave made me a Toad, a Serpent, a swine, deformed, franticke. Moreouer, he hath wonderfully preserued me in my infancie, childhood, youth, middle age hitherto from manifold dangers and perils: all which doe confirme in me a perswasion of Gods fatherly louelove: and that I should not doubt hereof: where I might hauehave beene borne of Turkes, loe it was the will of God, that I should be borne of Christian parents, and be brought into Gods Church by baptisme, which is the Sacrament of adoption, and requireth faith, as well of the remission of my sinnes as of sanctification, and holinesse to be wrought of God in me by his grace and holy spirit: where I might hauehave beene borne in an ignorant time and religion, God would that I should be borne in these daies and in this countrie where is more knowledge reuealed then euer was here or in many places els is. Where I might hauehave beene of a corrupt iudgement, and intangled with many errours of Papistrie, and of the Familie of LoueLove, and of the schisme of Browne, by Gods goodnes my iudgement is reformed, and he hath lightened mine eies to see, and my heart to imbrace his sincere trueth. By all which things I doe confirme my faith of this, that God alwaies hath bin, is, and will be for euer my father, and at my departing forth of this worlde will giuegive me the crowne of euerlasting glorie. Secondly, when as man is euermore doubting of the promises of God be they neuer so certaine, God of his infinit merciemercy to preuent al occasions of doubting, promiseth to giuegive his own spirit as a pledge, pawne, or earnest pennie vntounto his children of their adoption, & election to saluation. Nowe, since it pleased God to call me from hypocrisie to be a member of his Church, I feele that in my selfe which I neuer felt or heard of before. In times past, I came to praiers and to the preaching of gods word, euen as a Beare commeth to the stake; nowe the word of God is meate and drinke to me, and praier is no burden vntounto me, but my ordinarie exercise. If I rise in the morning I am not well till I hauehave praied and giuen thankes to God, if I do any thing, it commeth into my mind to pray. In my praiers I find great ioy and comfort and exceeding fauour of God, I neuer thinke I can wel take my rest, or doe any thing els except first I aske it at Gods hand in Christ. Lastly, when my mind and heart is wholly occupied in worldly matters, I am stirred vp, and as it were drawn to pray vntounto god for the remission of my sins, and the assurance of my saluation, & in praier I hauehave had those grones which for their greatnes cannot be expressed. Now from whence commeth all this? From the deuil? No. In these actions I hauehave found him my enemie, and a continuall hinderer of them. For he by his craft when I hauehave beene heauie and weake, hath assailed to prouoke me to some sinnes whereunto my cursed nature was most giuen, and I hauing yeelded to him, hauehave beene so hardened & blinded by those sinnes, that for a time I hauehave made light account of the word of God and praier. Well then, peraduenture this came from mine owne selfe? No neither. This cursed nature of mine hath beene more pleased and delighted with sinne, and with the pleasures of the world, then with such exercises, from which it draweth me and presseth me downe as lead. I cannot think that such a poysoning Cockatrice can lay such good egs, or that wilde crab trees (such as all men are in Adam) can bring foorth sweete fruites according to the will of God, except God plucke them forth of Adam, and plant them in the garden of his merciemercy, and stocke them, and graft the spirit of Christ in them. Wherefore these are the workes of Gods spirit, and my conscience is thereby certified that God hath giuen me the spirit of adoption, and therefore that his fauour and merciemercy shal continue towards me for euer. For the gifts of God are without repentance, and whome God once loueth, him hee loueth for euer. Thirdly, there be certaine fruits of Gods children which I find in me by which I am confirmed in Gods fauour. S. Iohn in his first Epistle saith, that hereby we know that we are translated from death to life because we louelove the brethren. Truely I feele in my heart a burning louelove towards them which are good Christians, though I neuer knew them nor saw them, and I am very desirous to doe any good for them: and if drops of my heart blood would doe them good they should hauehave them. Moreouer, I hate all sinne and wickednes with a bitter hatred, and I long to see the comming of my Sauiour Christ to iudgement, I am grieued and disquieted because I cannot fulfil the law of god as I ought, all which I hauehave learned forth of Gods word to be tokens of Gods children. And thus you see what euidence I hauehave to shewe that I am a true member of the Church militant, and in the fauour of God.
Timoth.
HaueHave you a steadfast faith in Christ, (as these arguments seeme to prooue) without all wauering, doubting, and distrusting of Gods mercy.
Euseb.
No, no. This my faith which I hauehave in Christ is euen fought against with doubting, and euer assailed with desperation, not when I sinne only, but also in tentations of aduersitie, into which God bringeth me to nurture me & to shewe me mine owne heart, the hypocrisie and false thoughts that there lie hidde, my almost no faith at all, and as little louelove… euen then happely when I thought my selfe most perfect of all: for when temptations come I cannot stand, when I hauehave sinned faith is feeble, when wrong is done vntounto me I cannot forgiue, in sickenesse, in losse of goods, in all tribulation I am vnpatient, when my neighbour needeth my helpe that I must depart with him of mine owne, then louelove is cold. And thus I learne and feele that there is no power to do good but of god only. And in al such tēptations my faith perisheth not vtterly, neither my louelove and consent to the law of God: but they be weake, sick, wounded, and not cleane dead. As I dealt with my parents being a childe, so nowe deale I towards God my louing father. When I was a childe my father and mother taught me nurture and wisdome, I loued my father and all his commandements, and perceiued the goodnes he shewed me, that my father loued me, and all his precepts are vntounto my wealth and profit, and that my father commandeth nothing for any need he hath thereof, but seeketh my profit onelyonly, and therefore I hauehave a good faith vntounto all my fathers promises, and louelove all his commandements, and doe them with good will, and with good will goe eueryevery daie to the schoole: And by the waie happely I sawe a company plaie, and with the sight, was taken and rauished of my memorie, and forgot my selfe, and stood and beheld, and fell to plaie also forgetting father and mother, and all their kindnesse, all their Lawes, and mine owne profit also. Howbeit, the knowledge of my fathers kindnes, the faith of his promises, and the louelove that I had againe vntounto my father, and the obedient minde were not vtterly quenched, but laie hidde, as all things doe when a man sleepeth or lyeth in a trance. And as soone as I had played out all my lusts, or else by some had beene warned in the meane season, I came againe to my olde profession. Notwithstanding many tentations went ouer my heart, and the law as a right hangman tormented my conscience, and went nie to perswade me that my father would thrust me away, and hang me if he catched me, so that I was like a great while to run away, rather then to returne to my father againe. Feare and dread of rebuke, and of losse of my fathers louelove, and of punishment, wrastled with the trust which I had in my fathers goodnes, & as it were gaue my faith a fall. But I rose againe as soone as the rage of the first brunt was past, and my mind was more quiet. And the goodnesse of my father and his olde kindnesse came vntounto my remembrance, either by mine owne courage, or by the comfort of another. And I beleeued that my father would not put me away or destroy me: and he hoped that I would doe no more so. And vponupon that I gote me home againe dismayed, but not altogether faithlesse: the old kindnes would not let me despaire, howbeit all the world could not set mine heart at rest, vntill the paine had beene past, and vntill I had heard the voice of my father, that all is forgotten.
Timoth.
Seeing that you hauehave thus plainely and truely shewed the weaknes of yours, and consequently of all mens faith, shewe me I pray you how by the weaknes of faith a Christian is not rather discomforted then comforted, and assured of his saluation.
Euseb.
God doth not so much regard the quantity of his graces as the truth of them, hee approueth a little faith if it bee a true faith: yea, if faith in vsus were no more but a grame of mustard seede (which is the least of all other seedes) it should be effectuall, and God would hauehave respect vntounto it. The poore diseased begger with a lame hande, hauing the palsie also, is able neuerthelesse to reach out the same and receiue an almes of a King: and so in like manner a weake and languishing faith is sufficiently able to reach out it selfe, and to apprehend the infinite mercies of our heauenly king offered vntounto vsus in Christ. Faith in the 3. of Iohn, is cōpared vntounto the eie of the Israelite, which although it were of dimme sight, or looked a squint, yet if it could neuer so little behold the brasen serpent, it was sufficient to cure the stings of the fierie serpents, and to saue life.
Timoth.
Seeing that you satisfie me in eueryevery point so fully, shew me I pray you, whether a man may be wicked and hauehave faith, and whether faith entring expelleth wickednesse. For I hauehave heard some say, that a man might beleeue the word of God, and yet be neuer the better in his life, or holier then before he was.
Euseb.
Many there are which when they heare or read of faith, at once they consent thereunto, and hauehave a certaine imagination and opinion of faith: as when a man telleth a storie, or a thing done in a strange land that pertaineth not to them at all; which yet they beleeue and tell vsus a true thing, and this imagination or opinion they call faith. Therfore as soone as they hauehave this imagination or opinion in their hearts, they say, verely, this doctrine seemeth true, I beleeue it is euen so: then they think that the right faith is there; but afterward when they feele in themselues no manner of working of the Spirit, neither the terrible sentence of the Law, and the horrible captiuitie vnderunder Sathan, neither can perceiue any alteration in themselues, and that any good workes followe, but finde they are altogether as before, and abide in their olde estate, then thinke they that faith is not sufficient, but that workes must be ioyned with faith to iustification: but true faith is onelyonly the gift of god, & is mightie in operation, euer working, beeing full of vertue: it renueth man, and begetteth him a fresh, altereth him, chaungeth him, and turneth him altogether, into a newe creature and conuersation: so that a man shall feele his heart cleane chaunged, and farre otherwise disposed then before, and hath power to louelove that which before he could not but hate, & delighteth in that which before he abhorred, and hateth that which before he could not but louelove. And it setteth the soule at libertie, and maketh her free to follow the will of God, and is to the soule as health to the bodie. After that a man is pined with long sicknes, the legges can not beare him, he cannot lift vp his hands to help him, his tast is corrupt, sugar is bitter in his mouth, his stomack lōgeth after slubbersauce & swash, at which a whole stomacke is ready to cast his gorge: when health commeth she changeth and altereth him cleane, giueth him strength in all his members, lust and will to do of his own accord that which before he could not do, neither could suffer that any man should exhort him to doe, and hath now lust in wholsom things, and his members are free and at libertie, & hauehave power to do all things of his owne accord which belong to a sound and whole man to do. And faith worketh in the same maner, as a tree brings forth fruit of his own accord: and as a man need not bid a tree bring forth fruit, so is there no law put to him that beleeueth and is iustified through faith, to force him to obedience, neither is it needefull. For the Law is written and grauen in his heart, his pleasure is daily therein, & as without commandement euen of his own nature he eateth, drinketh, seeth, heareth, talketh, goeth: euen so of his own nature without any compulsion of the law, he bringeth forth good works: and as a whole man whē he is a thirst tarieth but for drinke, & when he hungreth abideth but for meat, & then drinketh and eateth naturally: euen so is the faithfull euer a thirst, and an hungred after the will of God, and tarieth but for an occasion: & whensoeuer an occasion is giuen he worketh naturally the will of God. For this blessing is giuen them that trust in Christs bloode, that they thirst and hunger to doe Gods wil. He that hath not this faith, is but an vnprofitable babler of faith and works, and neither wotteth what he bableth, nor whereunto his words tende. For he feeleth not the power of faith nor the working of the spirit in his heart, but interpreteth the Scriptures which speak of faith and works after his owne blind reason, and foolish fantasies, not hauing any experience in himselfe.
Timoth.
EueryEvery member of Christs congregation is a sinner, and sinneth daily, some more, and some lesse: for it is written, 1. Ioh. 1. If we say we hauehave no sinne we deceiue our selues, and the truth is not in vsus. And Paul Rom. 7. That good which I would, that doe I not: but that euill which I would not, that doe 1. So it is not I that doe it (saith he) but sinne that dwelleth in me. So the Christian man is both a sinner and no sinner: which how it can be, shew it me by your experience.
Euseb.
I beeing one man in substance and two men in qualitie, flesh and spirit, which in me so fight perpetually the one against the other, that I must goe either backward or forward, and cannot stand long in one estate. If the spirit ouercome in tentations, then is she stronger and the flesh weaker. But if the flesh get a custom, then is the spirit none otherwise oppressed of the flesh, then as though she had a mountaine on hi… backe, and as we sometime in our dreames thinke we beare heauier then a milstone on our breasts: or when we dreame now and then that we would runne away for feare of some thing, our legges seeme heauier then lead: euen so is the spirit oppressed and ouerladen of the flesh through custome, that shee struggleth and striueth to get vp, and to breake loose in vaine, vntill the God of merciemercy which heareth my groane through Iesus Christ, come and loose her with his power, and put something on the backe of the flesh to keepe her downe, to minish her strength, and to mortifie her. So then no sinner I am if you regard the Spirit, the profession of my heart towarde the Lawe of God, my repentance and sorrow that I hauehave both because I hauehave sinned, and am yet full of sinne, and looke vntounto the promises of merciemercy in our Sauiour Christ, and vntounto my faith. A sinner am I if you looke to the frailtie of my flesh which is a remnant of the old Adam, and as it were the stocke of the olde oliue tree, euer and anon when occasion is giuen, shooting forth his braunches, leaues, budde, blossome, and fruit also: which also is as the weaknesse of one which is newly recouered of a great disease, by the reason whereof all my deedes are imperfect, and when occasions be great I fall into horrible deedes, and the fruit of the sin which remaineth in my members breaketh out. Notwithstanding, the Spirit leaueth me not, but rebuketh me, and bringeth me home againe vntounto my profession, so that I neuer cast off the yoke of God from off my necke, neither yeelde vp my selfe vntounto sinne to serue it, but fight a fresh, and beginne a newe battaile. And I had rather you should vnderstand this forth of the Scriptures, by the example of Ionas and the Apostles. Ionas was the friend of God, and a chose… seruant of God, to testifie his will vntounto the world. He was sent from the land of Israel, where he was a Prophet, to goe amongst an heathen people and the greatest citie of the world, then called Niniue, to preach that within fourtie daies they should be destroied for their sinnes: which message the free will of Ionas had as much power to doe as the weakest hearted woman in the world had power, if she were commanded to leape into a tubbe of liuing snakes and adders: as happily if God had commanded Sara to sacrifice her sonne Isaac, as he did Abraham, shee would hauehave disputed with God, ere shee had done it, a… though shee were strong enough. Well, Ionas hartened by his owne imagination, and reasoning after this manner; I am here a Prophet vntounto Gods people the Israelites: which though they hauehave Gods word testified vntounto them daily, yet despise and worship God vnderunder the likenesse of calues, and after all manner of fashions saue after his owne word, and therefore are of all nations the worst and most worthie of punishment. And yet God for louelove of a fewe that are among them, and for his names sake spareth and defendeth them: how then shall God take so cruell vengeance on so great a multitude of them to whome his name was neuer preached, and therefore are not the tenth part so euill as these? If I therefore shall goe preach, I shall lie and shame my selfe and God too, and make them the more to despise God. VponUpon this imagination he fled from the presence of God, and from the countrey where God is worshipped. When Ionas entred into the ship, he laid him downe to sleepe, for his conscience was tossed betweene the commandement of God which sent him to Niniue, and his fleshly wisdome which disswaded and counselled him to the contrarie, and at last preuailed against the commandement, and caried him another way as a shippe caught betweene two streames (as the Poets faine the mother of Meleager to be betweene diuers affections; while to auenge her brothers death she sought to slay her owne sonne) whereupon for very paine and tediousnes he lay down to sleepe to put the commandement out of mind, which did so gnaw and fret his conscience: as also the nature of all the wicked is, when they hauehave sinned in earnest, to seeke all meanes with ryot, reuell, and pastime to driue the remembrance of sinne forth of their hearts, as Adam did to couer his wickednes with aprons of figleaues. But God awoke him out of his dreame, and set his sinnes before his face: for when the lot had caught Ionas, then be sure that his sinne came to remembrance againe, and that his conscience raged no lesse then the waters of the sea. And then he thought, he onelyonly was a sinner, and thought also that as verily as he had fled from God, as verily God had cast him away: for the sight of the rod maketh the naturall child not onelyonly to see and acknowledge his fault, but also to forget al his fathers old mercy and goodnes. And then he confessed his sinne openly, and of very desperation to hauehave liued any longer he had cast himselfe into the sea betimes, except they would be lost also: for all this God prouided a fish to swallow Ionas. When Ionas had beene in the fishes bellie a space, the rage of his conscience was somewhat quieted, and he came to himselfe againe, and had receiued a little hope, and the qualmes and pangs of desperation which went ouer his heart were halfe ouercome: then he praied to God, and gaue thanks vntounto him. When Ionas was cast vponupon the land againe, then his will was free, and he had power to goe whither God sent him, and to what God commanded him, his owne imagination laid apart: for he had beene at a new schoole, and in a furnace where he was purged of much refuse & drosse of fleshly wisdom which resisted the wisdome of God. For as farre as we be blind in Adam we cannot but seeke and will our owne profit, pleasure, and glorie: and as farre as we be taught in the spirit, we cannot but seeke and will the pleasure of God onelyonly. Then Ionas preached to Niniue, and they repented: then Ionas shewed again his corrupt nature for all his trying in the Whales bellie. He was so displeased because the Niniuites perished not, that he was wearie of his life, and wished death for very sorrow, that he had lost the glorie of his prophecying, in that his prophecy came not to passe, but he was rebuked of God, as in his prophecie you may read.
The Apostles, Christ taught them euer to be meeke and to humble themselues: yet oft they striued among themselues who should be greatest: the sons of Zebede would fit one on the right hand of Christ, the other on the left. They would pray that fire might descend from heauen and consume the Samaritans. When Christ asked, Who say men that I am? Peter answered, Thou art the sonne of the liuing God, as though Peter had bin as perfect as an angel. But immediatly after when Christ preached vntounto them of his death and passion, Peter was angrie and rebuked Christ, & thought earnestly that he had raued, and not wist what he had saide: as at another time in which Christ was so feruently busied in healing the people, that he had no leasure to eate, they went out to hold him, supposing that he had bin beside himselfe. And one that cast forth diuels in Christs name they forbad, because he waited not on them, so glorious were they yet. And though Christ taught alway to forgiue, yet Peter after long going to schoole, asked whether men should forgiue seuen times, thinking that eight times had beene too much. And at the last supper, Peter would hauehave died with Christ, but yet within few houres after he denied him both cowardly and shamefully. And after the same manner, though he had so long heard that no man must auenge himselfe, but rather turne the other cheeke to the smiter againe, yet when Christ was in taking, Peter asked whether it were lawfull to smite with the sword, and taried no answer, but laide on rashly. So that although we be once reconciled to God, yet at the first we be but children and young schollers, weake and feeble, and must hauehave leisure to grow in the spirit, in knowledge, louelove, and deedes thereof, as yong children must hauehave time to grow in their bodies: and so in like manner the sting of the serpe… is not pulled out at once, but the poison of our nature is minished by little and little, and cannot before the houre of death be wholly taken away.
Timoth.
I perceiue by your godly discourse, the manifold conflicts between the flesh and the spirit, and that the flesh is like to a mightie gyant, such a one as was Goliah, strong, lustie, stirring, enemie to God, confederate with the deuill: & the spirit like to a little child, such a one as was little Dauid, new borne, weake and feeble, not alwaies stirring: now then what meanes doe you vse to weaken the flesh, and strengthen the spirit?
Euseb.
I vse to tame my flesh with praier and fasting, watching, deedes of merciemercy, holy meditations and reading the Scriptures, and in bodily labour, and in withdrawing all manner of pleasures from the flesh, and with exercises contrarie to the vices which I finde my bodie most inclined to, and with abstaining from all things that encourage the flesh against the spirit: as reading of toyes and wanton bookes, seeing of playes and enterludes, wanton communication, foolish iesting, and effeminate thoughts and talking of couetousnesse, which Paul forbiddeth, Eph. 5. magnifying of worldly promotions. If these will not mortifie my flesh, then God sendeth me some troubles, and so maketh me to grow and waxe perfect, and fineth and trieth me as golde in the fire of tentations and tribulations. Thus very often he maketh me to take vp my crosse and nayleth my flesh vntounto it, for the mortifying thereof. Marke this, if God send thee to the sea, and promise to go with thee, he wil raise vp a tempest against thee, to prooue whether thou wilt abide his word, and that thou maist feele thy faith and weaknesse, and perceiue his goodnes: for if it were alwaies faire weather and thou neuer brought into such ieopardie, whence his merciemercy onelyonly deliuereth thee, thy faith should be onelyonly a presumption, & thou shouldest be euer vnthankfull to God, and mercilesse vntounto thy neighbour. If God promise riches, the way thereupon is pouertie: whome he loueth, him he chasteneth: whome he exalteth, he casteth downe: whome he saueth he first damneth: he bringeth no man to heauen, except he send him to hell first: if he promise life, he slayeth first: when he buildeth, he casteth downe all first: he is no patcher; he cannot abide another mans foundation: he will not worke till all be past remedie, and brought to such a case that men may see how that his hand, his power, his merciemercy, his goodnes, his truth hath wrought altogether: he will let no man be partaker with him of his praise and glorie: his works are wonderfull and contrarie to mans workes; who euer (saue he) deliuered his owne son, his onelyonly sonne, his deere sonne, his darling vntounto the death, and for his enemies, to win his enemies, to ouercome them with louelove, that they might see louelove and louelove again, and of louelove likewise to doe to other men, and to ouercome them with well doing? Ioseph saw the sunne and the moone and seuen starres worshipping him, neuerthelesse ere that came to passe God laide him where he could see neither sunne, nor moone, neither any starre of the skie, and that many yeares, and also vndeserued, to nurture him, to make him humble and meeke, and to teach him Gods waies, and to make him apt and meete for the roome and honour againe he came to it; that he might be strong in the spirit to minister it well. God promised the children of Israel a land with riuers of milke and honie, yet he brought them forth the space of fourtie yeares into a land wherein no riuers of milke and honie were, but where so m…ch as a drop of water was not, to nurture and teach them as a father doth his sonne, and to doe them good at the latter ende, to subdue their cankred nature, to make them strong in the spirit to vse his benefits aright. Lastly, God promised Dauid a kingdome, and immediatly stirred vp Saul against him to persecute him, and to hunt him as men doe hares with gray-hounds, and to ferret him out of eueryevery hole, and that for the space of many yeares, to turne him, to make him to mortifie his lusts, to make him to feele his owne diseases: in fine, to make him a good man, and a good king.
Timoth.
But how if it come to passe that you be tempted to any great sinne, and the flesh ouercome the spirit, in what case are you then?
Euseb.
There is no bodie here but you and I, and I take you to be a Christian and a faithfull friend: therefore I will shew a little of my experience. The last yeare by reason of the dearth, I and my familie were put to great pinches, and most commonly we had nothing but bread and water: hereupon I bethought me how I might get somewhat to relieue my familie: it came into minde that in our towne a rich man had a great flocke of sheepe, and that I might take one of them without any hurt of him. I was very loath at the first: but because there was such great stealing of sheepe, and I was in extremitie, in the night I went among his sheepe and tooke a lambe, and I tolde my familie that it was giuen me: I presently killed it, the skinne and the entralles I buried in my backside, the flesh we dressed by quarters, and did eate it with thanksgiuing (as my manner is) but surely very coldly, and me thought my praier was abominable in Gods sight. After I had thus done: we fared well for the space of two daies, but I felt my heart hardned, and my lippes were almost locked vp, that I could not as I was woont praise the Lord. The third night after, I went with a quiet conscience (me thought) to my bed, and then I slept soundly till three of the clocke in the morning, but I dreamed that one came to carrie me to prison, vponupon that on a sudden I awaked, and being afraid looked about me, and fell to consider why I should be afraid, and I remembred that I had sinned against God by robbing my neighbour: O then my feare increased, and I thought that hell gaped to deuoure me, and the law looked vponupon me with such a terrible countenance, and so thundered in mine eares, that I durst not abide in my bed, but vp and to goe. Then the deuill assayled me on eueryevery …ide, to perswade that God had cast me away: saying, they that be Gods, hauehave power to keep his laws, thou hast not, but breakest them: th…rfore thou art a cast-away and a damned creature, and hell gapeth and setteth open his mouth to deuoure thee. And I thought with my selfe that I had beene alwaies a ranke hypocrite: for as the clowdes of the ayre doe couer the sunne, so that sometimes a man cannot tell by any sense that there is any sunne, the clowdes and winds hiding it from our sight: euen so my cecitie and blindnes, and corrupt affections, and the rage of my conscience did so ouershadow the sight of Gods seed in me, & so ouerwhelme his spirit, as though I had bin a plaine reprobate. And thus it came to passe that Dauid making his praier to God according to his own sense and feeling, but not according to the truth; desired of God to giuegive him againe his spirit. Which thing God neuer doth indeede: although he made me to thinke so for a time: for alwaies he holdeth his hand vnderunder his children in their falls, that they lie not still as other doe which are not regenerate. I beeing thus turmoyled and stung with the conscience of sinne and the cockatrice of my poisoned nature, hauing beheld her selfe in the glasse of the righteous law of God, there was no other salue or remedie but to runne to the brasen serpent Christ Iesus which shed his blood, hanging vponupon the crosse, and to his euerlasting testament and mercifull promise, that was shedde for me for the remission of my sinnes, therefore I got me speedily into a close corner in my house, and there vponupon my face groueling, I confessed my sinne and praied a…ter this manner in effect. Father, what an horrible monster am I? What traytor? What wretch and villaine? Thy merciemercy is wonderfull, that hell hath not deuoured me hauing deserued a thousand damnations. I hauehave sinned, I hauehave sinned against thy godly, holy, and righteous law, and against my brother by robbing him, whome I ought to louelove for thy sake as dearely as my selfe: forgiue me father for thy sonne Christ his sake, according to thy most mercifull promises and testament: forget not good Lord thy old mercies shewed vponupon me, let them not at this time in me be quite remooued. On this manner praying I continued many houres, and God which is neere to all them that call vponupon him, heard me, eased my paine, and assured me of the remission of my sinne. After presently, for the more easing of my conscience I went to my neighbour, and betweene him & me vponupon my knees confessed my fault with teares, desiring him to forgiue me, and I would (as Gods law requireth) restore that which I stole, fourefold: he (I thanke him) was contented and tooke pitie on me, and euer since hath been by Gods merciemercy my good friend. So by little and little, God restored me to my first estate: but (me thinkes) I hauehave not that feeling which I had before, and hauehave beene worse euer since: God of his great merciemercy amend me, and increase his graces in me.
Timoth.
But I pray you, what thinke you, wil not God condemne his owne elect children if they sinne?
Euseb.
No, for the ground-worke of our saluation is laid in Gods eternall election, and a thousand sinnes in the world, nay all the sinnes in the world, nay all the deuils in hell cannot ouerthrow Gods election. And it may be that sinnes doe harden our hearts, weaken our faith, make sad the spirit of God in vsus: but take away faith, or altogether quench the spirit, they cannot. God condemneth no man for his sinnes, if he be adopted in Christ. For then Ioseph, Abraham, Dauid, Peter, Marie Magdalene, should be condemned. God is like a father: and a father if his child be sicke, and therefore be froward, and refuse and cast away his meate, and hauing eaten it spew it vp againe, and in his …it be impatient, and raue, and speake euill of his father, yet I say the father will not cast him forth of his doores, but pitieth him, and prouideth such things as may restore him to health, and when he is whole remembreth not his disordered behauiour in his sicknes.
Timoth.
What meanes doe you finde most effectuall to strengthen your faith, to increase Gods graces in you, and to raise you vp againe when you are fallen?
Euseb.
Surely I hauehave very great comfort by the Sacrament of the Lords Supper: for whereas I am spiritually diseased, and am prone and readie to fall, and am most cruelly oftentimes inuaded of the fiend, the flesh, and the law, when I hauehave sinned, and am put to flight, and made to runne away from God my father: therefore hath God of all merciemercy and of his infinite pitie and bottomlesse compassion set vp his Sacrament as a signe vponupon a high hill, whence it may be seene on eueryevery side farre and neere, to call againe them that be runne away. And with this Sacrament he (as it were) clocketh to them, as a hen doth for her chickens, to gather them vnderunder the wings of his mercy: and hath commaunded his Sacrament to be had i… continuall vse, to put vsus in minde of his continuall merciemercy laid vp for vsus in Christ blood, and to witne…e and te…tifie it vntounto them, and to be the seale thereof. For the Sacrament doth much more liuely print the faith, and make it sinke downe into the heart then doe bare wordes onelyonly. Now when the words of the testament and promises are spoken ouer the bread (this my bodie that was broken for you: this is my bloode that was shed for you) they confirme the faith; but much more when the Sa…rament is seene with the eies, and the bread broken, the wine powred out & looked on: & yet more when I taste it & smell it: As you see when a man maketh a promise vntounto another with light words betweene themselues and so they departed, he to whome the promise is made beginneth to doubt whether the other spake earnestly or mocked, and doubteth whether he will remmber his promise to abide by it or no. But when any man speaketh with aduisemēt, the words are more credible: & if he sweare, it confirmeth the thing more, and yet the more if he strike hands, if he giuegive earnest, if hee call record, if he giuegive hand writing & seale it: so is he the more and more beleeued, for the heart gathereth: lo, he spake with aduisement, deliberation and good sadnesse, he clapped hands, called record, and put to his hand and seale: the man cannot be so faint without the feare of God as to denie all this: shame shall make him abide his promise, though hee were such a man as I could not compell him, if hee would denie it. And thus we dispute: god sent his sonne in our nature, & made him feele our infirmities, and named his name Iesus, that is a Sauiour, because he should saue his people from their sinnes, and after his death he sent his Apostles to preach these glad tydings, to thrust them in at the eares of vsus, & set vp a Sacrament of them to testifie them and to seale them, and to thrust them in, not at the eares onelyonly by rehearsing the promises of the testament ouer its neither at our eies only in beholding it, but beat them in through our feeling. tasting and smelling also, and to be repeated daiely and to be ministred to vsus. He would not (thinke we) make halfe so much a do with vsus if he loued vsus not, and would not hauehave his Sacrament to be a witnesse and testimonie betweene him and vsus, to confirme the faith of his promises that wee should not doubt in them, when we looke on the seales of his obligations wherewith he hath boūd himselfe: and this to keepe the promises and couenants better in mind, and to make them the more deepely to sinke into our hearts, and bee more earnestly regarded.
Timoth.
Considering that this which you say is too plaine, great shame it is that there is such neglect of the Sacrament as there is, and that it is so seldome vsed: but surely want of faith and the securitie which ouerspreadeth this our countrie is the cause of it, the Lord if it be his will remooue the same. Now let me heare a little how you lead your life, and hauehave your conuersation among men?
Euseb.
I hauehave my conuersation among men as sincere as I can in righteousnes and holines, which is after Gods commandements: our Sauiour saith, Let your light so shine before men, that they may see your good workes, and glorifie your father which is in heauen.
Timoth.
It is but a dim light which we can carrie before men, and small are our good workes, and to be esteemed of no value: if wee were preachers or rich men, or noble men, then we might saue soules, giuegive good counsell, helpe many by your almes, but you and I are poore men, of base birth, and of lowe degree, how can we then doe any good workes?
Euseb.
As touching good workes by that measure of knowledge that god hath giuen me, I thinke that all workes are good which are done according to the obedience of Gods law in faith and with thanksgiuing to God, and with a minde desirous of his glorie alone, and I thinke that I or any man els in doing them please God whatsoeuer I doe within the lawe of God, as when I make water. And trust me if either wind or water were stopped, I should feele what a pretious thing it were to doe either of both, and what thankes ought to bee giuen God therefore. Moreouer, I put no difference betweene workes, but whatsoeuer commeth into my hands that I doe as time, place, and occasion giueth, and according to my degree. For as touching to please God there is no worke better then other: God looketh not first on my workes as the worlde doth, or as though he had neede of them: but God looketh first on my heart what faith I hauehave to his word, how I beleeue him, trust him, and howe I louelove him, for his merciemercy that he hath shewed to me, hee looketh with what heart I worke, and not what I worke, how I accept the degree he hath put me in, not of what degree I am. Let vsus take example. You are a minister and preach the word, I am a kitchin boy, and wash my masters dishes. Of the Ministery harke what the Apostle saith: If I preach I hauehave naught to reioice in, for necessity is put vponupon me: If I preach not the gospel; as who should say, God hath made me so, woe is to me if I preach not. If I do it willingly (saith he) then I hauehave my reward: that is, then I am sure that Gods spirit is in me, and that I am elect to eternall life. If I doe it against my will, the office is committed to me, that is, I doe it not of louelove to God, but to get a liuing thereby, and for a worldly purpose, and had rather otherwise liue: then doe I that office which God hath put vponupon me, but doe not please God. So then if you preached not, or in preaching had not your heart aright, you minis…er the office, and they that hauehave the spirit of God heare his word, yea, though it were spoken by an Asse, and the woe belongeth to you: but and if you preach willingly with a true heart and conscience to God, then you shall feele the earnest of eternal life, and the working of the spirit of God in you, and your preaching is a good worke in you. Now I that minister in the kitchin, and am but a kitchin boy, receiue all things at the hand of God, know that God hath put me in such an office, submit my selfe to his wil, and serue my master, not as a man but as Christ himselfe, with a pure heart according as Paul teacheth me, putting my trust in God, & of him seeke my reward. Moreouer, there is not a good deede done, but mine heart reioyceth therein, yea, when I heare that the word of God is preached by you and see the people turne vntounto God: I consent to this deede, my heart breaketh out in me, yea it springeth and leapeth in my breast that God is honoured, and in my heart I do the same that you doe with the like delectation and feruency of spirit. Now he that receiueth a Prophet, in the name of a prophet, receiueth a prophets reward, that is, hee that consenteth to the deede of a prophet and maintaineth it, the same hath the spirit and earnest of euerlasting life, which the prophet hath, and is elect as the prophet is. Now if we compare worke to worke, there is a difference betwixt washing of dishes, and preaching the word of God: but as touching to please God none at all. For neither that nor this pleaseth God, but as farre forth as God hath chosen a man, and hath put his spirit in him, and purified his heart by faith and trust in Christ. As the scriptures call him carnall which is not renued by the spirit and borne againe in Christs flesh, & all his works like, euen the very motions of his heart & mind, as his learning, doctrine, and contemplation of hie things, his preaching, teaching, and studie in the scripture, building of Churches, founding of Colledges, giuing of almes, and whatsoeuer he doeth, though they seeme spiritual, & after the law of God neuer so much: So contrariwise hee is spirituall which is renued in Christ, and all his workes which spring from faith seeme they neuer so grosse, as the washing of the disciples feete done by our Sauiour Christ, & Peters fishing after the resurrection, yea deedes of matrimony are pure spirituall if they proceede of faith, and whatsoeuer is done within the lawes of god though it be wrought by the body, as the wiping of shoes and such like, howsoeuer grosse they appeare outwardly, yet are sanctified.
Timoth.
What bee the speciall things in which you leade your conuersation?
Euseb.
One thing is the reading of the scripture.
Timoth.
It is dangerous to read the scriptures, you that hauehave no learning may easily fall into errors and heresies.
Euseb.
As he which knoweth his letters perfectly, and can spell, cannot but read if he be diligent: and as he which hath cleere eies without impediment or let, and walketh thereto in the light and open day, cannot but see, if hee attend and take heede: euen so I hauing the profession of my Baptisme onelyonly written in my heart, and feeling it sealed vp in my conscience by the holy Ghost, cannot but vnderstand the scripture, because I exercise my selfe therein, and compare one place with another, and marke the manner of speech, and aske here and there the meaning of a sentence of them that bee better exercised then I: for I feele in my heart, and hauehave a sensible experience of that inwardly, which the spirit of God hath deliuered in the scriptures. So that I find mine inward experience as a commentarie vntounto me.
Timoth.
We are all baptized, belike then we shall all vnderstand the Scripture.
Euseb.
But alas very fewe there be that are taught and feele their ingrafting into Christ, their iustification, their inward dying vntounto sinne and liuing vntounto righteousnesse, which is the meaning of their Baptisme. And therefore we remaine all blind generally, as well the great Rabbins which brag of their learning, as the poore vnlearned lay man. And the scripture is become so darke vntounto them, that they grope for the doore and can finde no way in, and it is become a maze vntounto them in which they wander as a mist, or as (as wee say) led by Robbin goodfellow. And their darknes cānot comprehend the light of the Scriptures, but they read them as men doe tales of Robbin hood, as riddles, or as olde Priests read their Ladies Mattins which they vnderstoode not. And vntill a man be taught his Baptisme, that his heart feele the sweetnes of it, the scriptures are shut vp from him, and so darke that hee could not vnderstand it, though Peter, Paul, or Christ himselfe did expound it vntounto him, no more then a man starke blind can see though thou set a candle before him, or shew him the sunne, or point with thy finger vntounto that thou wouldst hauehave him looke vponupon. As for heresie there is no danger if a man come to the scripture with a meeke spirit, seeking there to fashion himselfe like vntounto Christ, according to the profession and vowe of his baptisme: but contrariwise he shall there find the mightie power of God to alter and change him in the inner mā by little and little, till in processe he be ful shapen after the image of our Sauiour in knowledge and louelove of all trueth, and power to worke thereafter. Heresies spring not of Scripture, no more then darkenesse of the Sunne, but are darke cloudes which spring out of the blinde hearts of hypocrites giuen to pride and singularitie, and doe couer the face of the Scripture, and blind their eies that they cannot behold the bright beames of the scripture.
Timoth.
By this I also can gather that the Papists which cannot reade the Scriptures, except they fall into errors, hauehave not the spirit of Christ working in them, and teaching them, but the lying spirit of Antichrist the deuill, & that if God would giuegive them any true feeling, and open their eies, they would quite change their mindes. But what other exercises hauehave you?
Euseb.
Praier and thanksgiuing to God. For God hath promised very boū tifully vntounto them which praie in trueth, and it is one of the greatest comforts I hauehave at all times. Againe, God which commanded me not to steale, commandeth me also to praie, and his will is, that one commandement should bee as well kept as another: and therefore I am perswaded that condemnation will befall a man as well for the one as for the other. And that prayer ought to bee continually euen in eueryevery busines a man doth, me thinketh it most agreeable to Gods will. For if I should come into my neighbours house and take his goods, and vse them, not borrowing them, or asking any leaue, they would lay handes on me, and make me a theefe. The worlde, and all the things in the world are the Lords, not mine: so then if I shall daily vse them, neuer seeking to the Lord by praier for the vse of them, before God I am an vsurper, nay a ranke theefe, & therefore I desire of God hartely that I may vse all his good creatures with feare and reuerence; and that I may sanctifie his name in them, which Paul sheweth me to be done by the word of God and praier, the word shewing me the lawefull vse of his creatures: praier obtaining at Gods hands, that I may vse them aright. If this practise were vsed of men in their professions & callings, I am perswaded there would be a thousād vices cut off which in men abound, and are committed without shame.
Timoth.
I think the rest of your Christian exercises be the practising of the Commandements of the lawe.
Euseb.
Yea they are indeede.
Timoth.
Me thinkes it is an hard point of the law for a man to louelove his enemie.
Euseb.
It is indeede: yet in the faithfull it will be so: for they hauehave in their hearts a perswasion, that wheras they are damned in themselues, yet in Christ the merciemercy of God is most plentifull to their saluation, and al this God confirmeth and sealeth vntounto them by his holy spirit, and therefore they cannot but louelove God againe, and that with a feruent louelove euen aboue all things in the world, and so they louelove all Gods creatures, and euen their enemies, because they beare the image of God whome they louelove: like as I hauehave a friend & louelove him, I louelove all of his name, all his kinred, and all that appertain vntounto him. And by the way, here is a good way to know whether we hauehave faith or not… though faith onelyonly iustifie and make the mariage betweene our soule and Christ, and is properly the marriage garment, yea, and the signe Tau, that defendeth vsus from the smiting and power of euill angels, and is also the rocke on which Christs church is built, and standeth against all weather of wind and tempest: yet is faith neuer seuered from hope and charitie: then if a man will be sure that his faith is perfect, let him examine himselfe whether he louelove the law: and in like manner if he will know whether he louelove the law, that is, louelove God and his neighbour, then let him examine himselfe whether he beleeue in Christ onelyonly for the remission of sinne, & obtaining the promises made in the Scripture. And euen so let him compare his hope of the life to come with faith, and louelove, and to the hatred of sinne in his life, which hatred the louelove of the law ingendreth in him. And if they accompanie not one another all three together, then let him be sure all is but hypocrisie.
Timoth.
Yet by your leaue faith cannot make a man iust before God without hope and charitie: then they also with faith hath some stroke in iustification.
Euseb.
I answer, though they be inseparable, yet I praise God I doe conceiue how these three hauehave three separable and sundrie offices. Faith, which onelyonly is an vndoubted and sure affiance in Christ, and in the Father through him, certifieth the conscience that the sinne is forgiuen, and the damnation of the law taken away. And with such perswasions mollifieth the heart and maketh it louelove God againe and his law. And as oft as we sinne, faith onelyonly keepeth, that we forsake not our profession, and that louelove vtterly quench not, and hope faile, and onelyonly maketh the peace againe: for a true beleeuer trusteth in Christ alone, and not in his owne workes, nor ought els for the remission of sinnes. The office of louelove is to powre out againe the same goodnes that it hath receiued of God vponupon her neighbour, to be to him as it feeleth Christ to be to it selfe. The office of louelove is onelyonly to hauehave compassion, and to beare with her neighbour the burden of his infirmities. 1. Pet. 4. LoueLove couereth the multitude of sinnes: that is to say, considereth the infirmities, and interpreteth all to the best, & taketh for no sinne at all a thousand things, of which the least were enough (if a man loued not) to goe to law for, and to trouble and disquiet an whole towne, and somtime a whole realme too. The office of hope is to comfort in aduersitie, and to make patient that we faint not, nor fall downe vnderunder the crosse, or cast it off our backes. Thus these three inseparable hauehave separable offices and effects, as heate, and drines, beeing inseparable in the fire hauehave yet their separable operations, for drines onelyonly expelleth the moystnes of all that is consumed by fire, and heate onelyonly destroieth the coldnes. And it is not all one to say, the drines onelyonly, and the drines that is alone, neither is it all one to say, faith onelyonly, and faith that is alone.
Timoth.
You are to be commended, you are so perfect in these high points of religion, but I know you speake of experience, for in you faith and hope towards God, and charitie towards your neighbour are inseparable.
Euseb.
I require no commendations: shame and confusion befall me eternally, that all glorie may be vntounto God.
Timoth.
But let vsus talke on further of our duties which wee must performe if we wil liue Christian like among men. And I pray you tel me what do you meane that you giuegive so much vntounto the poore, considering you are so poore your selfe, I speake my conscience if you had ability, you would do more then an hundred of those rich men doe.
Euseb.
God knowes my heart, it is a hell vntounto me to see my brother for whom Christ shed his blood, to want, if I hauehave any thing in the world to giuegive him. Among Christian men, louelove maketh all things common: eueryevery man is others debter, and eueryevery man is bound to minister to his neighbour, & to supplie his neighbours lacke of that wherewith God hath indued him. Christ is Lord ouer all, and eueryevery Christian is heire annexed with Christ, and therfore Lord ouer all, and eueryevery one is Lord of whatsoeuer another hath: if then my brother or neighbour neede, I hauehave to helpe him: and if I shewe not merciemercy but withdraw my hands from him, then rob I him of his own, & am a theefe. A Christian man hath Christs spirit: now Christ is mercifull, if I shall not bee mercifull, I hauehave not Christs spirit: if I hauehave not Christs spirit then am I none of his. And though I shewe merciemercy vntounto my brother, yet if I doe it not with such burning louelove as Christ did it vntounto me, I must knowledge my sinne and desire merciemercy in Christ.
Timotheus.
If a man must be franke and free, then a man must giuegive of his owne stocke to the poore members of Christ, and diminish his own substance.
Euseb.
Yea indeede (if neede so require) wee are made stewards of those goods which God hath giuen vsus, shall a steward take all vntounto himselfe without reproofe? I am sure that they which were conuerted at Peters first Sermō after Christs ascension,Act. 2. diminished their substance when they sold them and gaue them to the poore. I am sure that the Churches which were in Macedonia, which sent reliefe vntounto their Churches euen aboue their abilitie, they being in extreame pouertie did diminish their possessions:2. Cor. 8. and God graunt our conuersatiōs may be like theirs. And that we should be like them, their examples of great compassion are recorded in the scriptures.
Timoth.
Many of vsus hauehave our selues, wife, children, father, mother, & kinsfolke to relieue, so that it will be heard to deale after this manner.
Euseb.
Had not these men so? yea, I warrant you had they. And the want of louelove which you deeme of, the Gospell of Christ knoweth not, that a man should begin at himselfe, and then descend I wot not by what steps. LoueLove seeketh not her owne profit, but maketh a man to forget himselfe, and turne his profit to another man, as Christ sought not himselfe or his owne profite but ours. This tearme (my selfe) is not in the gospell, neither yet father, mother, sister, brother, kinsman, that one should in louelove bee preferred before another. The louelove that springeth out of Christ excludeth no man, neither putteth difference betweene one another. In Christ we are all of one degree without respect of persons. Notwithstanding though a Christian mans heart be open to all men… and receiueth all men, yet because his abilitie of goods extendeth not so farre, this prouision is made that eueryevery man should care for his owne houshold… as father, mother, thine elders that hauehave holpen thee, wife, children, and seruants. When a man hath done his dutie to his houshold, and yet hath further aboundance of the blessing of God, that he oweth to the poore that cannot labour, and cannot get work, & yet are destitute of friends; to the poore I meane which he knoweth, and to them of his owne parish. For that prouision ought to be had in the Church, that eueryevery parish prouide for the poore. If his neighbours which he knoweth be serued, then is he a debter to the brethren a thousand miles off, if he heare of their necessitie and hauehave himselfe any plentie: yea, to the very Infidels he is a debter if they neede, …s farre foorth as he doeth not maintaine them against Christ. Thus is eueryevery man that needeth my helpe my father, mother, sister, and brother in Christ: euen as eueryevery man that doth the will of the father, is father, mother, sister, and brother vntounto Christ.
Timoth.
Now ye somewhat perswade me of that which me thought at the first blush, was against common sense.
Euseb.
By Gods grace I will perswade you more yet. Howe if our Sauiour Christ Iesus should now dwell vponupon the earth in pouertie and want, coulde not you be contented to bestowe halfe your goods on him?
Timoth.
Halfe my goods? Nay truely all: and my heart blood: for I know if I should loose my li…e for him, I should saue it.
Euseb.
Very wel, Christ is al in al. EueryEvery Christian man to another is Christ himselfe, and whatsoeuer is done to the poore, is done to Christ himselfe, and therefore your neighbours neede hath as good right in your goods as hath Christ himselfe which is heire and Lord ouer all. And looke what you owe to Christ, that you owe to your neighbours neede: to your neighbour owe you your heart and life, and whatsoeuer you hauehave or can doe.
Timoth.
We need not giuegive our reliefe except the poore require it.
Euseb.
Aske or not, if they want, you are bound to releiue them; As Christ loued you, so louelove them. Christ loued you being his enemie, when I am sure of it you neuer asked remission of sinnes.
Timoth.
We neede not releeue them often, neede we?
Euseb.
Yes, as long as you are able, and as oft as they want. If Christ should forgiue vsus but once, we should come short of heauen.
Timoth.
The world is full of naughtines, and lewd people take pleasure in doing wrong, and in slandering, & in hindering their brethren: how can you liue among them in quietnes, doe you vse to giuegive like for like?
Euseb.
No, you must vnderstand that there be two states or regiments in the world, the kingdome of heauen which is the regiment of the gospell: and the regiment of the worlde, which is the temporall kingdome. In the first state there is neither father nor mother, neither master, mistresse, maid, nor seruant, nor husband, nor wife, nor Lord, nor subiect, nor inferiour, but Christ is all, & each to other is Christ himselfe, there is none better then ot…er, but al alike good, all brethren, and Christ only is Lord ouer all neither is their any other thing to doe, or other lawe, saue to louelove one an other as Christ loued vsus: in the temporall regiment, is husband, wife, father, mother, sonne, daughter, mistris, maid, manseruant, subiect, Lord? Nowe eueryevery person is a double person, and vnderunder two regiments: In the first regiment I am a person of mine owne selfe vnderunder Christ and his doctrine, and may neither hate nor be angrie, and much lesse fight or reuenge: but must after the example of Christ, humble my selfe, forsake and denie my selfe, and hate my selfe, and cast my selfe away, and bee meeke and patient, and let eueryevery man goe ouer me, and tread me vnderunder foote, and doe me wronge: and yet I am to louelove them, and pray for them, as Christ did for his crucifiers: for louelove is all, and whatsoeuer is not of louelove, is damnable and cast forth of that kingdome. In the temporall regiment thou art a person in respect of another, thou art husband, father, mother, daughter, wife, Lord, subiect, and there thou must doe according to thine office. If thou be a father, thou must doe the office of a father and rule, or else thou damnest thy selfe: thou must bring all vnderunder obedience, whether by faire meanes or by foule: thou must hauehave obedience of thy wife, of thy seruants, and of thy subiects: if they will not obey in louelove, thou must chide, fight, and correct, as farre as the lawe of God and the lawe of the land will suffer thee. Nowe to the purpose: whether a man may resist violence, and defend or reuenge himselfe: I say nay, in the first state where thou art a person for thy selfe alone, and Christs Disciple, there thou must louelove and of louelove doe, studie, and enforce: yea and suffer all things (as Christ did) to make peace, that the blessing of God may come vponupon thee, which saith, Blessed are the peacemakers for they shall be the children of God. If thou suffer and keep peace in thy selfe onelyonly, thy blessing is the possession of this world: but if thou so louelove the peace of thy brother that thou leaue nothing vndone or vnsuffered to further it, thou shalt possesse heauen. But in this worldly state where thou art no priuate man, but a person in respect of other, thou must, and art bound vnderunder paine of damnation to execute thine office. Of thy seruants thou must exact obedience, and must not suffer thy selfe to be despised. If thou art a ruler, thou must take, imprison, and sley too, not of malice and hate to reuenge thy selfe, but to defend thy subiects and to maintaine thine office: the ruler must not oppresse his subiects with rents, fines and customes, at all: neither pill them with taxes, and such like to maintaine his own lusts: but be louing and kinde vntounto them as Christ was to him: for they be the price of his blood. I will shewe my minde more plainely by one example. You are in your fathers house among your brethren and sisters, there if one fight with another, or if any doe you wrong, you may not reuenge or smite, for that pertaineth to the father only. But if your father giuegive you authoritie in his absence and command you to smite, if they will not bee ruled but abuse you, then you are another person. Notwithstanding, yet you hauehave not put off the first person, but are a brother still, and must euer louelove & prooue all things to rule with louelove: but if louelove will not serue, then you must vse the office of another person, or sinne against your father. Euen so when you are a temporall person you put not off the spirituall: therefore you must euer louelove, but when louelove will not helpe, you must with louelove execute the office of the temporall person. You must louelove your neighbour in you heart, because he is your brother in the first state; yet you must obey your ruler who hath power ouer you, and when neede requireth at his commandement you must goe with the Constable or like officer and breake open your neighbors dore, if he will not open it in the Kings name: yea if hee will not yeeld in the Kings name, you may smite him to the ground till he be subdued, and look… what harme he getteth, that be vponupon his owne head.
Timoth.
I vnderstand you well. As I am a member of the spiritual bodie of Christ, I must in all my conuersation follow him with patience, meeknes, & long suffering, ouercomming other mens euils with well doing: yet if the hurt be greater then I can beare, I must take a new person on me, and if I bee a ruler, with louelove seeke amendment: if a subiect, then in the feare of God, cōplaine to my ruler. But further I pray you soyle me this doubt. If I shall be taken for a souldier, me thinkes that I should then shake off all louelove and meeknes, and then I could not practise this Christian rule.
Euseb.
Yes, if our Queene (God saue her grace) should send you on warfare into another countrie, you must obey at Gods commandement, and goe and auenge your princes quarrell, which you know not but that it is right. When you come thither, remember the two states in which you are: and knowe that in the first state, that is, the regiment spiritual, you must louelove them with whom you fight, and that they are your brethren bought with Christs blood, as well as you, and for Christs sake hate them not, yet as you are in the second state a souldier at your princes commaundement you must fight against them, and maintaine your princes quarrel, & bring them vnderunder her power: & therwithall be content with your princes wages, neither desire your aduersaries life or goods, saue to aduantage your prince. So then a souldier neede not cast away meekenesse, for hee may fight with his enemie and sley him, and yet louelove him.
Timoth.
Another thing I would know of you, which now commeth to my minde, I hauehave a Landlord, he seemeth to be a very good man, he countenanceth all the good preachers in our countrie, and hee rideth vsually ten miles to heare sermons: I holde of him a house and a little land, not scarse enough to finde my poore familie: my lease is come out, and I hauehave taken a newe lease, but I hauehave paied such a great fine, and my yearely rents are so racked, that I feare I and all my housholde are like to begge our bread: this is it disquieteth me, and almost maketh me at my wits ende, what is your counsell and aduise?
Euseb.
Surely, it maketh my heart to bleed to see how many men bragge of the gospell, and yet what little fruite the gospell hath in them, and what little louelove they shew, euen they which abound in rents and lands. My poore aduise is this, that you would with patience depend vponupon Gods prouidence. It is said, Blessed are the meeke for they shall inherit the earth. Then let all the worlde studie to doe you wrong, yea, let them studie to bring you to extreame miserie, & do it too: yet if you be meek, you shall hauehave foood and raiment enough for you and yours. And no doubt, God (who is alwaies true of his promise) shall raise vp some to helpe you. And my counsel is that you giuegive your Landlord now and then a capon, now a pigge, now a goose; and if you be able … lambe or a calfe, and let your wife visit your landladie now and then with spiced cakes, with apples, peares, cherries, and such like: and be you readie with your oxen, or horses, fiue or sixe times in the yeare, to fetch home their wood… to plow their land, then no doubt God may soften their hearts and mooue them to hauehave some pitie and compassion on your poore estate.
Timoth.
I hauehave done all this. Nay (may it be spoken betweene you and me) I am at commaundement, and am as a drudge to them, to doe their busines, and to leaue my owne vndone, and yet hauehave neither meate, drinke, nor money.
Euseb.
More is the pitie. But remember that they which cannot come to see men deale vprightly in the world, yet doe in their hearts hunger and thirst after this righteousnes, are pronounced blessed.
Timoth.
To let this passe: shew me one rule how I might generally in all matters behaue my selfe among men, and then for this time I will cease to trouble you.
Euseb.
Aske your owne conscience what you may or ought to doe. Would you men did so with you? Then doe you it. Would not be so dealt with? Then doe it not. You would not that men should doe you wrong and oppresse you. You would not that men should doe you shame and rebuke, he on you, kill you, hire your house from you, or tice your seruant away, or take against your will ought that is yours. You would not that men should sell you false ware, when you put them in trust to make it readie, or to lay it ought for you: and you would not that men should deceiue you with great othes, swearing th…t to be good which is indeede very nought: you would not that men should sell you ware that is nought, and too deare, to vndoe you: doe no such thing then vntounto your neighbours, but as loath as you would be to buie false ware, & too deare, for vndoing your selfe: so loath be you to sell false ware, or too deare, fo… vndoing your neighbour. And in all cases how glad would you be to be holpen, so glad be to helpe your neighbour. So in all things aske your conscienc… what is to be done betweene your neighbour and you, and she will teach you. But because you are wearie of reasoning I will also ende. Desiring God to increase in vsus his heauenly graces, as faith, and repentance, and louelove, according to his good pleasure.
Amen.