I have willingly heard bost yesterday and to day, your discourses, Federic, and I have learn­ed out of them many things whereof I was Ignorant: and that especially moved me, which you shewed, that God commands nothing which cannot be done. For I was perswaded before, as is it commonly heard and taught, that we are not able to Obey God's Precepts: which perswasion surely (that I may confess the truth to you, Federic,) made me slack in my obedi­ence, so that I never put my whole strength toward it.

And I have found the same by my Experience, Ludo­vic; nor could I apply my self truly and seriously to obey before I did believe it possible for us to obey. Whence I learned the force and vertue of Faith. For Faith drives a man to the study and resolution [Page 3] to obey. To which study afterward, when aid from Heaven is added, a man is enabled to do what he be­lieves possible to be done by him, and so is saved by obeying, as be­fore he was lost by disobeying. But 'tis a small matter to believe obedi­ence is possible, unless you know also the way, by which you may be able to obey, without which o­bedience no man can be saved. I would have you assure your self, Ludovic, ours and others Disputa­tions are (that I say no worse) un­profitable, except they bring us to obedience, and to the new man.

These things are true, Fede­ric, therefore to the End I may reap some profit from our Conference, I en­treat you, shew me by what way I may be able to obey God, since by this your Speech of the possibility of it, I have conceived a desire of Obeying.

O my Ludovic, would to God I my self were truly obedient, that I might lead you to obedience as it were by the hand. Now it can­not be that I should lead you fur­ther then I have gone my self.

Yet I believe (and methinks I see it) that you have made further progress than I; wherefore, pray shew me the way, at least so far as you have proceeded.

I will gladly do it, Ludovic, as I am able, God being my Guide. But I fear least the difficulty and roughness of the way may deter you.

Be not afraid. I hope I am ready for all things, though difficult, so that I may come whither I de­sire.

I pray God to confirm in you this Will, and bring you to per­fection. To begin therefore: Do you know what the Author of the [Page 5] Epistle to the Hebrews hath Writ­ten: That without Faith it is impossi­ble to please God.

I know it.

Therefore it is first of all ne­cessary, that you believe in God, if you will be saved.

Go on therefore, Federic, to other things; for as to Faith, I have ever from my Child-hood believed in God, and truly I think there be very few, if any at all, which do not believe in God.

Indeed, that is easie to be said, and so they are commonly perswaded: but I fear least it be said rather rashly and of custom, than sincerely. For I sometime also have believed the same, both of my self and others: but when I came to Examine, I saw how far I was absent from it.

Do you think then, that I have not Faith?

Ludovic, I do not think that you have no Faith, but I think you have so little, that it cannot be truly called Faith, or such as can save you. And I pray be not of­fended. For having said you are ready for all things though diffi­cult, it is fit you should suffer this first, that I may shew, you have not that, wherewith you suppose your self to abound. And indeed the first step to the knowledg of the Truth, is to unlearn Error: other­wise, there will be no place for good Seed, where all is full of Thorns. Well then that we may examine your Faith, When you were a Child, Ludovic, did you be­lieve in your Father?

What do you mean by believ­ing in my Father?

To have him truly for your Father, and depend wholly upon him.

I did believe in him cer­tainly.

Therefore if you had need of any thing, as Shoes or Coat, or Bread, you did run to him alone, and doubted not at all of his good Will toward you.

No more than I did of my own.

Then if any ill happened to you, you look't only to him.

I did so.

And if he promised you any thing, you doubted not of his fide­lity and performance.

No more, than if I had the thing promised in my own possession.

You were then not follicit­ous about his Office but your own only.

You say true.

Moreover, if he either com­manded you any thing, or did any thing himself, whereof you being [Page 8] a Child knew not the reason, or which seemed to you absurd, ne­vertheless you did it, and not doubt­ingly enquired into his doing.

It is so indeed. For when at a time were brought fresh Grapes, and he bad me tread them with my Feet, it seemed to me absurd, to tread upon such fair and good Grapes, which I would rather have been preferred to eat. But because it was my Father, I thought he commanded not without a cause, therefore I obeyed. Also when my Father sometime pruned his Vines, and Grafted Trees, it seem'd absurd and unreasonable to me, that the Branches were cut off, which nature had made, and which seemed fit to bring forth Fruit. But allways this thought was in my mind: unless this were good, my Father would not do it.

Now let us come to God. You say you believe in God your [Page 9] Father, and so you call upon him: Our Father which art in Heaven. It is right therefore, that you should certainly depend no less on him, than you depended on your Fa­ther. Therefore if you want any thing do you fly to God alone, nor doubt at all but he will bountifully supply you with all things? Why do you stick at it? Why do you not answer, Ludovic? Confess the truth, nor let a vain carnal fear move you, which is wont to keep men from confessing their faults, because they are afraid, least he to whom they are to be confessed be alienated in mind from them, as vitious, or have them in less e­steem. You are in no such danger with me. For I cannot be alienat­ed from any one for those vices, which I see heretofore in my self, and deplore them, and I doubt not, they are in others; unless they have [Page 10] already gone through the way, which certainly, you and I have not gone through. Neither will I esteem you the less, if you confess with your mouth before a Friend, what I know you confess in your mind already.

O my Federic, I am asham'd to confess, but shame is to be swallow­ed. I truly am oft, and very vehe­mently sollicitous and anxious about necessary things, least Bread, or Wine, or other things faile me; especially when I see I have little Money re­maining, and have no ready way to get more Money.

But if you have your Purse full, or if you have any ready way of supply, then you have no solli­citude at all, or surely less.

It is so.

You trust therefore to your Money, or to your Industry, more than to God.

It is so certainly.

But when you were a child, you trusted your Father only.

Yes.

You see now, you do not believe in God, but in your Money, and in your industry. I think these words seem to you violent, that you can't deny, and yet doubt, or are ashamed so quickly to confess. But compel your self, Ludovic; ma­ny things are to be learned, which lye hid in our hearts, and we must come to the very root; unless that be plucked out, we cannot be safe. Let us proceed. In adversity, what say you Ludovic, is not your mind somewhat troubled?

Yes very much, I am not pa­tient in adversity, and turn my mind every way to all human remedies.

What do you concerning things promised? God hath pro­mised you, that he will supply you [Page 12] with all necessaries for life, If you first seek the Kingdom of God and his righteousness. Do you certain­ly believe his promise, so that you are no more doubtful of his truth, than you were of your Fathers in your Childhood?

Truly I am very short of it.

But if Henricus Rotenfeldi­us your neighbor, a Rich man, and (as he is accounted) an honest man, had promised you three hundred Growns, you would for some years be freed from that sollicitude.

Yes.

Now God hath promised you not three hundred Crowns, but all things necessary, and you distrust, and are sollicitous.

You say true.

Therefore you believe in God less than in, I will not say your Father, but Henrieus Roten­feldius.

I am forced to confess the Truth.

And yet men may either through their falsehood or inabili­ty, not stand to their promises; neither of which falls upon God. Wherefore by your distrust in God, you falsly accuse him either of want of Truth, or want of Power.

'Tis true.

But if you do not trust God for the food of your body who hath never yet failed you, can you trust him for a blessed and Eternal life, whereof as yet you have never tast­ed? For weigh the matter thus. If the King should now send a Mes­senger to you, by whom he would adopt you to be his Son and you believed it, in what manner would you behave your self?

Verily, I should value all that I have as nothing, and as here a stranger, have my mind already at [Page 14] Court. For such a thing happened to me in my Youth. Being in a very mean condition, I was called into the Family of a certain Noble and Wealthy man. Whereupon I found my mind so changed, that I had no such thoughts as I had formerly, nor was troubled with any such care and sollicitude, as before; yea, when mo­ney was to be sent me from my Pa­rents, I sent them word they need not send it: for I should henceforth want no money. In short, I formed in my mind the bravery of the House, and place, and persons, where I should dwell, which yet I had never seen.

I believe you Ludovic: for I have had the like experience in my self. But what if you had not believed that messenger?

I had continued in the same state I was in.

And what if one had seen [Page 15] you remaining in that state, would he not easily have affirmed, you did not believe the Messenger.

Easily.

Now let us come to the purpose. God hath promis'd to those that love Him, such good things as neither Eye hath seen, nor Ear heard, nor the Heart of man comprehended. Let us, Lu­dovic, confess the truth here also. Should we not, if we did verily believe this promise, be so carri­ed in our minds to Heav'n, that no earthly care should trouble us, no sollicitude or vexation touch us.

Yes certainly.

Now, when we rejoyce in gain, grieve in loss, are sorely af­fected and dejected with disgrace, exult and are glad of honor and pleasure, all which are earthly things; is not this a plain Argu­ment, [Page 16] that we do not believe Gods promises, but cleave to an earthly inheritance.

It is.

What if God should pro­mise us something which might seem impossible, as to Abraham, to whom in his Old Age, by an Old and Barren Woman, he had promised a Son?

Surely I fear, we should not believe him.

And yet Abraham was the Father of the Faithful: So that if we would be Saved, we have need of such a Faith as Arahams was. Thus much for belief in the Father. If we come to the Son, I fear we believe much less. For I do not mean the Faith, which many think of, to believe that Jesus hath done and suffered the things that are Written of him. For this Faith the Devils [Page 17] also have. I speak of a true and lively Faith, the mighty Faith, to which all things are possible, which can even remove mountains of which the Lord saith, Mark 16. These signs shall follow them that believe, In my name shall they cast out Devils, they shall speak with new Tongues; they shall take up Ser­pents, and if they drink any deadly thing, it shall not hurt them. They shall lay Hands on the Sick, and they shall recover. Do these signs follow your Faith, Ludovic?

Nothing less.

Therefore you have not Faith.

But they say that there is no need of Miracles now.

Neither do I require them now, nor were they then the works of all men. For St. Paul writes, 1 Cor. 12. Are all work­ers of Miracles? Have all the Gifts [Page 18] of Healing? Do all speak with tongues? But I require that which St. Peter exacts, Add, saith He, to your Faith Vertue. Surely it is neces­sary that the Faith of every man, and of every time, have Vertue, if it be joyned with Love. Which that you may the more easily understand, consider what is the Vertue of Worldly Faith. A man believes Riches to be good, and that he can attain to them by Merchandize: Therefore he leaves at home oft-times a beautiful and beloved Wife with tender Chil­dren, and ventures upon great perils of wayes, Robbers, and the Sea, and suffers intollerable la­bors, that he may fetch those be­lieved and beloved Riches, even from the farthest parts of the World. Such vigor and strength doth his Faith beget in him. For unless he did, believe he would not [Page 19] venture. Thus it may be said: This man was enriched by Faith. What shall we say of Letters? A Child believes Letters and humane arts to be an Excellent thing, and worthy of his greatest pains. There­fore he falls to his Study with all his might, night and day, endures poverty, cold, and what not? That he may attain to that which he believes to be good. What do Soldiers? To obtain victory and spoil, what kind of hardship do they not undergo? How many nights do they keep Watch? How often are they distressed with Fa­mine, so that they eat Mice, Hor­ses, yea their own Shoes, and af­terwards glory in it? Whence have they so great courage? Whence, but from Faith? For they believed that to be good which they desire. What do Hunts­men? Do they not often pass [Page 20] whole Winter Nights under the open Air, when the Cold is so great that it breaks even the Stones? What do Lovers? What evil do they not bear most chear­fully to please their Mistress? and account themselves happy in suf­fering for her. Moreover the same vertue and force of Faith is seen, not only in single Persons, but in Nations also. For, whence do either the Italians so easily ab­stain from Drunkenness; or the Helvetians are so constant in Bat­tles, that they had rather dye than flye? Truly from hence, that they are verily perswaded they ought to do so. And had they so perswaded themselves in all ver­tues, they would be as excellent in all. Many other things of this kind might be Collected. Such is the force of Faith working in the Hearts of men. Let us now [Page 21] examine our Faith, and see whe­ther the Spirit of Christ dwell in us. Christ pronounces them bless­ed, who hunger and thirst after Righteousnes; and hath com­manded us to lay up our Treasure in Heaven. Go too now Ludovic, do you feel in your self so great a thirst of Righteousness, as you have felt of Water sometimes? Or so great a desire of the King­dom of God, as the Covetous man perceives he hath of money? Do you watch day and night, that you may please God? Have you ever bestowed a whole year or two, upon the Study of Piety?

Nothing less.

What say you for the hearing of injuries? What strength have you? If one strike you on the right Cheek can you turn the left? Can you Bless him that [Page 22] Curseth you? Wish well and Pray for him that revileth you? En­deavor his safety, who plots your destruction.

Indeed I am very far from it.

Therefore you do not be­lieve in Christ. For if you did believe, you would obey his Com­mands.

But I did not refer Faith to this obedience.

What manner of Faith then did you conceive?

A belief of the free mercy of God, exhibited to us in Christ.

To what purpose then, did you think the Precepts of Christ are.

To admonish us of our in­firmity, who cannot perform the things we ought to do; that so we might wholly depend on Christ, who hath performed them for us, [Page 23] and will communicate his performan­ces to us.

The Apostle also, Ludovic, trusted in the free mercy of God, and nevertheless obeyed the Pre­cepts of Christ. Neither do I place our safety in our obedience and works, but in the free mercy of God. But this I say; if a man doth truly believe in the free mercy of God, he doth obey the commands of Christ. And if a man doth only believe the free mercy of God, and doth not also believe his Precepts, threats, and promises, and all the words of God, his Faith is lame and inva­lid: For the compleat and mighty Faith, is that by which they sub­dued Kingdoms, wrought Righte­ousness, attained the promises, and performed things worthy of every considering mans admirati­on. Heb. 11. For he doth not [Page 24] verily believe in God, who only promiseth unto himself safety from his free mercy (such was the Faith of the Jews, and still is) but who doth also so fully believe and as­sent, not unto some, but unto all the deeds and sayings of God; as you said, you believed your Father when you were a child; or as we said of Covetous, Luxuri­ous, Ambitious men, which have a Faith not dead and lazy, but Efficacious and active, never rest­ing until it hath attained unto the things desired. Such is the true Faith in Christ, which worketh by charity. Such a Faith if a man have not, he falsly boasteth him­self of Faith. Therefore, whereas men commonly challenge to them­selves Faith, when they do ne­vertheless live in all kinds of wickedness, they Lye, nor have they a lively, but a dead Faith; [Page 25] which does no more deserve the name of Faith, then a dead man the name of a man. Christ him­self sufficiently shews, this is not Faith, when he saith, he shall not find Faith on earth at his com­ing: And when to those that say, Lord, Lord, have we not cast out Devils in thy Name? Done Miracles? Hast thou not taught in our Streets? He shall answer I know you not. Depart from me ye workers of Iniquity. Really, he will take those alone for Faithful, who are well doers and obedient. For they alone have true Faith, of whom it is Written: These are they which keep the commands of God, and the Faith of Jesus, Rev. 14. But Ludovic, if you have not that Faith which may make you Righteous, that is, chast, hum­ble, benign, liberal, and endued with the rest of such Virtues, see [Page 26] how far absent you are from shewing those Miracles which Christ hath said should be the signs of Faith. I do not here mean Corporal Miracles given for the Planting of the Churches Faith: But this I require, that the Believer in Christ beget in others the same Vertues which Christ hath begotten in him; that is, that he make of Drunkards, Sober men; of Riotous, chaste; of Angry, Milde; and of Unjust men, Righteous. For this is to cast out the Devils of Luxury, Avarice, Anger and the rest. Likewise that he speak with new Tongues, that is, fiery and burn­ing, which no man may be able to resist; such as is the Tongue of them, who speak not what they have read, but what they have seen with their Eyes, heard with their Ears, touched with [Page 27] their hands; that is, what they find throughly Imprinted on their Hearts, and believe as surely, as you do surely believe, either that it is now day or that it will anon be night. By these Tongues they are able truly and effectually to comfort the afflicted, to encou­rage the tender, to give hope to the dispairing, to strengthen the weak, to give counsel to the doubtful, and to perform other things of this sort, which I much prefer before the doing of exter­nal Miracles, and pertaining only to the Body. These things if one hath not himself, nor can bestow on others, truly I see not by what right he may challenge unto him­self Faith, except that perhaps, which the Devils also have, who believe there is a God and trem­ble Jam. 2. But I speak of true and justifying Faith, which makes [Page 28] a man partaker of the Divine Nature, and renders all things possible unto him. I have shewed above how great force Faith hath in human affairs. The same we may perceive also in Religion, whether false or true. The Turks believe they ought not to drink Wine. The Jews believe they must abstain from things forbid­den by the Law, they do abstain. There are found some men, who pine themselves away with long Fasting; some that Scourge their bodies, I will not say severely, but indeed most cruelly, fetching blood: Some that for Religion sake undergo very long pilgrima­ges, wherein they endure begga­ry, and many other evils and dan­gers. What shall I speak of them that have castrated themselves? What of the Circumcellions who (as 'tis related of them) that [Page 29] they might be Martyrs, and make other men also Martyrs, killed themselves with many kinds of death, and perswaded others to do the same. And all these things they did by Faith. For had they not believed they must be done, they had never done them. In a word, whatsoever almost men be­lieve ought to be done, they are able to do. Now, if their false Faith, and not only not founded in the command of God, but plain­ly contrary to Gods command, hath so great force; I pray what will not the Faith be able to do, which is both commanded by God, and procured and confirmed by him. Shall the Spirit of God have less strength in man than the Spirit of Satan? Shall Dark­ness have more power than Light? You see what was the power of St. Paul's Faith, 1 Cor. 4. ‘Even [Page 30] unto this presedt time, we both hunger and thirst, and are nak­ed, and are Buffeted, and have no certain dwelling place, and labor working with our own hands, 2 Cor. 11. Are they Mi­nisters of Christ? I am more: in labors more abundant, in stripes above measure, in Prisons more frequent, in Death often. Of the Jews received I Forty Stripes save one. Thrice was I beaten with Rods, once was I Stoned, thrice I suffered Ship-wrack, a night and a day have I been in the Deep. In Journeying often, in perils of Waters, in perils of Robbers, in perils by my own Country-men, in perils by the Heathen, in perils in the City, in perils in the Wilderness, in perils in the Sea, in perils among false Brethren: In weariness and painfulness, in watchings often, [Page 31] in hunger and thirst, in fastings often, in cold and nakedness. Besides those things which are without, that which cometh up­on me daily, the care of all the Churches. Who is weak and I am not weak? Who is offended and I burn not?’ This, Ludovic, this is that omnipotency of Faith, wherewith being Armed he was able to do all things by Christ who gave him strength. And if we have the same strength to obey, then we have reason to ascribe unto our selves the same Faith: If not, let us not perswade our selves we have that which we want, least we be like him who Dreams he hath found a Treasure, and being awaked hath not a farthing.

O my Federic, I indeed have been in a Dream that I abound­ed in Faith, and now being awaked, [Page 32] with your words, I see plainly, that I and all the World are utterly void of it. For I neither feel in my self that power of Faith, nor find it in the World.

That you are void of Faith, Ludovic, is a thing indeed worthy of sorrow; but being so, you see you are such, in this case you are not only not to be sorry, but to rejoyce. As a Disease is ill, but the knowledge of the Disease is good: for it cannot be cured un­less it be known.

By what means then, or by what Medicine, may this Disease of my unbelief be cured?

The Impediments of Faith are to be removed.

What are they?

That you have heard al­ready of me in our former Confe­rences; but because you have not well understood it, being per­haps [Page 33] new to you, (we are wont not to retain words nor things which we understand not.) I will declare it more plainly. Attend; what think you to be the reason that no man is admitted at a Tryal to be a Witness in his own Cause.

Because all men love them­selves: and therefore will always ei­ther speak for themselves, or at least not against themselves.

You say right. But if they will not speak against themselves, neither are they willing to hear what is spoken against themselves. For truth which is contrary to them, doth not less displease them in the mouth of another, than in their own mouth.

So it is.

And what they do not willingly hear, they do not will­ingly believe. For no man is willing to believe the things which [Page 34] he is unwilling to hear. No man easily believes what he would not: And almost all do easily believe what they would. I will give you Examples. If one should say, that the Goods of Christians ought to be common, whether would more readily believe this, the Rich or the Poor?

The poor.

Why?

Because the poor should loose nothing by it, but rather gain.

What would the Rich?

They would hardly, or not at all believe it, because thereby they should become poorer, which they would not.

What if one denyed Souls to be delivered out of Purgatory by saying Mass? Whether would more hardly believe it, the Priests, or the Lay?

The Priests: because by that [Page 35] opinion their profit would be dimi­nished.

What if one should say Usury is unlawful to Christians? could that be perswaded to them that live and grow Rich by Usury?

Scarcely.

And what if a man Teach this Doctrine, that men are not to be put to death for Religion, whether would be more apt to believe it; They that have Au­thority with the Magistrate, and are themselves Divines, and per­secute or desire to persecute others, or they that are contrary to them.

They that are contrary to them. For I have known some Di­vines, who when they wanted that Authority and were infested for Re­ligion, have taught that for Religi­on no man ought to be infested: the same having gotten Wealth and Au­thority, [Page 36] have both taught and done quite otherwise.

You see then, that self-love is an impediment of Faith. That is, men do not easily believe what is contrary to that they love.

I see it clearly.

Let us now consider, if the same be the Impediment of our Faith in Christ. In the In­stitution of Christ there be Histo­ries, Promises, Precepts. Almost all believe the Histories and Pro­mises, wherein no duty of man is required; nor do any Controver­sies among Christians arise, whe­ther Christ hath done the things that are related of him in Holy Writ, or hath promised the things that are therein contained. But the Precepts, why do so few be­lieve them?

Do fewer believe the Pre­cepts than the History or Promises?

Do you doubt? First, that which the Masters are wont to teach in General touching Gods commands; that they are not de­livered that we should keep them, but that we should acknowledge our infirmity; what is it else, then to derogate Faith from his com­mands and not to believe them? For when the Lord hath said, All things are possible to him that believeth: And St. Paul, I can do all things through Christ that strength­eneth me; Certainly, whosoever doth not only not obey the Pre­cepts, but believes it impossible for them to be obeyed, he does not truly believe the Precepts. Whence it follows, that how few soever they are that obey the Precepts (and they are very few) so few they are that believe the Precepts.

But that which you say, All things are possible to him that believeth, seems to have been spo­ken, not of obedience, but of mi­racles.

'Twas spoken in General of all the works of Faith, which we have discoursed of before, al­ledging that place out of the Epi­stle to the Hebrews, The Saints by Faith have subdued Kingdoms, wrought righteousness: For to work righteousness certainly is the act of Faith. Moreover, if it were Gods pleasure, that by Faith miracles might be wrought, which yet are not necessary to mans Salvation; much more would he have obedience to his commands possible by the same Faith; since without obedience man cannot be saved; and besides it being not more difficult to obey, than to do miracles; and to obey [Page 39] being the duty of all Believers, to do miracles not of all, as afore we have demonstrated.

These things are true, Fe­deric, but there remains one thing which I desire you to Explain for me. You have said before, that almost all believe the History, not the Precepts. But if men did be­lieve the whole History of Christ, and especially the Resurrection, the rest also, as I think would be be­lieved. No doubt if men did be­lieve that Jesus Christ is Risen, they would believe withal, that he is truly the Son of God, and so believe all his sayings likewise. For this cause (St. John saith) These things are Written, that ye might believe that Jesus is the Son of God, and that Believing ye might have life through his Name.

When I deny that they believe his Precepts, I would not [Page 40] have it so taken, as if they be­lieve not that he hath given Pre­cepts, and given them well, as is worthy of the Son of God: but whereas they believe the things he hath commanded, either not possible to be done, or not necessary, or else interpret them amiss, and according to their own will, not according to the mind of Christ; I say they do not believe his Precepts, that is, not believe them well. Which that you may the more easily under­stand, I will bring an example. When God having brought the Israelites out of Egypt, command­ed them to invade the Land of Canaan, did they believe God com­manded it?

Yes surely: otherwise they would never have sent their Spies into Canaan.

Why then did they not obey?

Because they did not hope the Canaanites could be overcome, nor think that God had brought them out of Egypt to possess Canaan, but miserably to perish in the Wil­derness.

Therefore they did not be­lieve Gods commands according to Gods mind, when his mind was, that they should invade and subdue the Canaanites.

You say the truth.

Therefore they did not be­lieve well.

Not well.

Are they then to be called Believers or Unbelievers?

Ʋnbelievers, in that respect.

Directly Unbelievers, Lu­dovic, for God calls them Unbe­lievers in these words, Numbers 14. How long will this people pro­voke [Page 42] me? And how long will it be e're they believe me, for all the signs which I have shewed amongst them? Now if these be rightly named Unbelievers, they may also by the same reason be called so, and said not to believe the Precepts of Christ, who interpret them no better than these Israelites did the commands of God. For Christ hath shewed us as many miracles, as Moses them; as seriously com­mands us to subdue our sins, as they were commanded to subdue the Canaanites: nor are we less contumelious and diffident in re­spect of Christ, if when he com­mands us and promiseth strength, we deny it possible to subdue our sins, then they were in respect of God, while they deny it possible to subdue the Canaanites: nor do we less offend against the mind of Christ, while we say, what Christ [Page 43] commanded he did not command, with a meaning that it should be done, or be possible; then they while they drew the meaning of God another way from the sense of his plain words. Wherefore in that I deny them to believe the precepts of Christ, I do them no wrong. As to the place of St. John cited by you, it is to be understood, as if one had said then to the Israelites: God hath done those miracles for you in E­gypt, that ye may believe him, and believing come into the rest of Canaan. But they came not all thither though that was the mind of God; for some of them hardened their hearts. Which I would it were not so in Christ. We see it is so, and that it may not be so, the Author of the E­pistle to the Heb. admonisheth, citing that of the Psalm: To day if [Page 44] you will hear his voice, harden not your hearts, as your Fathers, viz. hardned their hearts. There­fore to return to our purpose, whereas those things are by them so studiously selected to believe, which God is to do, and those refused which belong to the Du­ty of man, I pray, what a thing is this? The beneficence and grace of God which bringeth salvation to all men hath appeared: How gladly is this received? But that which follows, teaching us to de­ny ungodliness and worldly lusts, and to live soberly, righteously and Godly in this present world, how few do embrace this? Most men believe this is so performed by Christ, that it is unnecessary for us to perform it. Again, Bles­sed is the man to whom the Lord doth not impute sin. This all men easily believe: But that which [Page 45] is subjoined, and in whose Spirit there is no guile, this they be­lieve is not possible to be attain­ed. Again, there is no condem­nation to them that are in Christ Jesus: This is pronounced with full mouth; for 'tis a most sweet sentence: But that, who walk not after the Flesh but after the Spirit, is bitter and believed by very few. Briefly, men easily believe, we shall mow with joy; but if you say we most sow in tears, this part they cast upon Christ. Hence it is, that false Prophets, because they preach pleasing things, and either feign pleasing promises of God, or apply them to such, to whom they do not belong, easily find credit: When the true Pro­phets, because they urge the threats of God, and teach the truth severely, have place among the fewest, as Esay exclaims; Lord, [Page 46] who hath believed our speech? These things being so, it is mani­fest, Ludovic, that men are hin­dred from believing the truth by the love of themselves. But, if selflove were quitted, they would believe nothing so easily, as Truth; being naturally enclined to truth, and owning it presently as our ally, if there be no impe­diment. Wherefore 'tis necessary, Ludovic, if you are willing truly to believe truth, that is God, you must lay aside self love, or ra­ther conceive the hatred of your self.

O Federic, you perswade me thus, but 'tis no small matter to hate one self, nor do I see the way to a­tain unto it, nor know whether I can do it, so much do I love my self.

I know, Ludovic, it is a very difficult matter, and above [Page 47] humane strength, but here we ought to remember what the Lord said of Sarah, when she could not believe she should be great with Child, is any thing to hard for the Lord? What is impossible to man, is possible to God; and un­der his conduct nothing is to be dispaired of.

I beseech you therefore, shew me the way whereby I may attain unto it.

I will do so, if God please: Lend me your ear. If I had a servant most pleasant, kind and officious, and one who provided dainties for my pallate, but mix­ed with poyson to take away my life, and you knew it, Ludovic, who love me, what would you do?

Verily, I would with all speed and diligence advice you to take heed of tasting those dainties, [Page 48] or loving that servant; for he would secretly take away your life.

What if I should say, I am delighted with the obsequiousness of my servant, and the daintiness of the dish?

I would admonish you, not to value so much the present plea­sure, as to loose your life for it.

What if your friend were in love with a flattering and paint­ed harlot, one infected with the French disease, and you knew it, what would you do?

I would tell him of the di­sease, and as much as I am able dehort him from her company.

What if he said, I am de­lighted with her?

I would answer, Fishes also are delighted with the bait: But 'tis a folly to buy so little pleasure with so great pain, or rather with death.

What if he say, I cannot chuse but desire the pleasure.

I would admonish him, that if he cannot as yet quench his lust, he would at least resist it and not obey it.

What if he obeyed it?

Then truly I should think him more foolish then the bruits, and worthy of any Evil. For Fishes, Wolves, Foxes, Kites, though very hungry, yet if they either see or sus­pect a hook, a snare, a trap, they abstain from the prey.

You say well, Ludovic; Thus then. Every mans flesh is as it were a harlot, and that paint­ed, which allures and delights him with her enticements, and flatteries, drives him to sin and detains him in sin, and at last casts him headlong into the death of his soul. Now man ignorant of the poyson, embraceth pleasures [Page 50] and gives himself to them. Then there comes upon him his friend truth minding him, that the wa­ges of sin is death; and demon­strates the flesh, which the man took for his friend, to be his ca­pital enemy. Wherefore if you desire to be saved, you must be­lieve, that you have no enemy so pern cious as your self, that is, your flesh, which hitherto because pleasing, you have favoured and obeyed, you must henceforth, be­cause noxious and deadly, hate and resist. Now if you cannot presently drive away the entice­ments of it (as indeed you can­not for they cleave fast) truth says to you as of old to Moses: Go into Egypt; for thou canst; I will be with thy mouth, I wili enable thee to do what thou canst not. So truth speaks now to you, Ludovic; do what you are able, [Page 51] God will make thee do more then thou art able. For example: Thou sittest at a full Table, and hast eaten enough to renew thy strength, and to satisfie thy hun­ger: Then comes in some dish more delicate, made to provoke the appetite. Here thy flesh in­stantly riseth up and suggesteth to thee such a thought: It is a deli­cate mess; if thou eat of it, it will be pleasant. But the Spirit opposes the Flesh, and thus ad­monisheth. Take heed, Ludovic, of indulging thy pleasure, there is poyson in it. For first it cal­leth off thy mind from God, then which evil no evil can be greater; for whereas no man can serve two Masters, thou canst not serve God and pleasure; because plea­sure oppresseth the soul and draws it down to the Earth, and sepa­rates it from God. Next, in­temperance [Page 52] hurts the body, so that if thou hadst no soul, thou oughtest even for thy bodies sake to abstain from immoderate eat­ing. I do not now require thee, not to be tempted with the al­lurements of the Flesh, but not to obey them. But if you deny your self to have power, not to obey them, you shall easily be refused. Suppose a man did give you one Floren to abstain from such a dish, would you not ab­stain? And will you not abstain for the truth? Do not you shew truth is of less value with you, then a peace of mony? or, sup­pose one threatned you with a blow on the face, unless you for­bear; Sure you would forbear. See, God threatens to strike thy soul, and dost thou not abstain? Dost thou not herein more high­ly esteem thy soul, then thy bo­dy? [Page 53] I say the same of the rest. Thou wouldst fornicate, but be­cause a Child is present, thou dost not; see, God is present, and thou dost it. Surely thou hast not so must regard to the pre­sence of God, as of a little Child. But if thou abstainest for fear of humane punishment, and not of Divine, doest thou not prefer men above God? Thou art angry with one and wouldst beat him, but darest not for fear of the magi­strate, why doth not the fear of God keep thee in awe? If thou dost esteem God as much as men, why does the fear of God less prevail with thee then the fear of men? Thou dost calumniate ano­ther, God sees thy calumny, and dost it thou? If men did see, thou wouldst not do it. Run through all things, Ludovic, whosoever does more for the love or fear of [Page 54] men, or of any other thing, then of God, he doth more believe in men then in God.

O my Federic, my consci­ence witnesseth to me that the things you say are right and true, and thence ariseth sorrow in my heart.

What, when we confer­red about predestination, or free will; did you feel any such sad­ness?

None at all.

I believe you, Ludovic, for science brings no sadness, but rather gladness; being that, which leaves the old man unhurt. For although you know all mysteries, yet may you still serve the Devil. Now when we treat of renoun­cing ones self, the Flesh is sensi­ble, she must perish; and she doth as harlots use to do, when they are forsaken of young men, they [Page 55] torment them with desire, and by all meanes endeavor to re­tain them: So that harlot, the Flesh, which hath bewitched all men with the cup of her impuri­ty, so often as she perceiveth a man willing to depart from her, vexeth him with desire, and leav­eth nothing unassayed, whereby she may hold him fast. Hence ariseth grief, as great as the love of the Flesh was. So likewise, if you must leave your country, such as your love to your coun­try was, such will be your sor­row. Sin is our country (for in sin hath our mother conceived us) which without sorrow cannot be renounced. This sorrow is that cross of which he speaketh: If any one will come after me, let him deny himself and take up his Cross and follow me. And, if any man come unto me, and hate not [Page 56] his Father, and Mother, and Wife, and Children; and Brethren, and Sisters, and his own Life also, he cannot be my Disciple. And he that beareth not his Cross and fol­loweth me cannot be my Disciple. That you may understand what the hatred of ones self is, and what Cross it brings, weigh it with the hatred of another. If you Ludovic, should have one in deadly hatred, how would you be affected toward him, or what would you do to him?

Truly I would heartily wish him all evil, envy him all good, grieve at his prosperity, rejoyce at his adversity. If one should tell me any ill news of him, I should be glad and receive the Messenger cur­teously, use him kindly and reward him. Farther, I would love and do good to my enemies enemies, and I would hate and do ill to my ene­mies [Page 57] friends. All the words and deeds of my enemy I would watch and carp, and by all possible wayes and means, yea often with my own harm would I hurt him. Lastly, I would kill him, if I could, not with an ordinary but most cruel death, and blot out his memory from the Earth.

Now, Ludovic, turn this hatred upon your self. For you are your own capital enemy, and ought to bear a capital hatred a­gainst your self, not against o­thers, who are not able to kill thee, that is, thy soul. Where­fore you must wish to your self, that is, to your Flesh, all evil, e­ven death it self, and envy all good to it: You must grieve at the welfare and rejoyce at the e­vil thereof. If any one bring you ill news of the Flesh, you must rejoyce in the Spirit, and reward [Page 58] the messenger. Further you must devise and act all things against your self, which men use to do against such as they hate with an irreconcilable hatred, and never rest till the Flesh be destroyed. And because no man ever hated his own Flesh, as S. Paul saith, you must with all care make a divorce and put it from you, that it may be no longer yours, the Spirit being taken in the place, which hath no more agreement with the Flesh than fire with water.

O my Federic, let me con­fess the Truth, you have seemed to me to speak stones.

I believe it, Ludovic, and it must needs be so. But be of good cheer, and now begin to love me in the Spirit, because I am an enemy to your Flesh. For this is for your good, nor [Page 59] can you be safe, while your Flesh is living. Wherefore, Ludovic, take care as you tender your sal­vation, to hate your self and re­nounce your Flesh. And I will shew you an example of this re­nouncing. If one deliver himself up to you to be your servant, he renounceth himself, that is, his own liberty and will, so that hence­forth, he serves not his own, but your will and pleasure. Often when he wouid sleep, he must watch, at his masters command: he must stay within, when he would go abroad; work, when he would play. In a word, he so looseth his own freedome, that if he be asked, what he is about to do, or what is his will, he answers what pleases the Master, in whose power he is. So it is with us, Ludovic, if we be Christ's, who hath bought us with a great price, [Page 60] we are not in our own power, or at our own pleasure but Christ's. Therefore we ought not to do what we please, but what pleaseth him. And justly. For, if he being the way, the truth and the life, sub­mitted his will to the will of his Father, so that he said, not my will but thine be done; what is it fit for us to do, who are full of errors and mistakes? Wherefore, when you are ready to be angry without a cause, restrain your an­ger at the command of Christ: When you would indulge and give your self to pleasure, you must abstain and bear grief: If you would be revenged, you must forgive; if you would do evil to any one, do him good: You must weep when you would laugh, fast when you would feast; bear dis­grace when you desire honor; po­verty, when riches. Lastly, you [Page 61] must so depart from your own will, that if you be asked, what you would, you may answer, no­thing but what Christ willeth. And all this you shall do by Faith: For unless you did believe, you would not doe; really 'tis Faith by which men do all things. Now, we must understand, what S. Paul meanes by that saying of his, we must go from Faith to Faith. There is a first and imperfect Faith, where­by a man is driven to renounce himself: This being encreased, the man persevering; becomes dayly greater, till at length he comes to such perfection that he doth believe all Gods Words, precepts, promises, threats, as certainly as you believe it will be day after night. Hence ariseth that Omni­potence, whereby he removeth Mountains, thus there is no pride so losty, no avarice so great, no [Page 62] luxury so vast; briefly, no vice at all of such a magnitude, which this Faith cannot remove, pull down and destroy. But before a man can come to that compleat victory, many sharp things are to be endured in the way, in re­nouncing himself, without which asperity there is no attaining of that virtue: As a fig, or a grape comes not to his sweetness, but after sharpness. Now, Ludovic, because I have not yet gotten the victory, but sweat in the combat of renouncing my self, and am yet far from the Crown, I will say no more of the victory, being a thing to me unknown. But in the fight if you will be my fellow Soldier, I will (by Gods help) give you the best assistance I can.

I truly, though my Flesh trembles and is afraid, am enclined by the Spirit of my mind, and re­solve [Page 63] to follow you. For I see there is no other way of safety, then for a man to go forth of his own Nature, that he may put on the nature of Christ, and to take care, study, con­tend and sweat, that he may restore the image after which we were cre­ated. Therefore to Gods glory be it, and to my salvation, at this instant I give up my self, to be your compa­nion in this way, under the conduct of Almighty God.

And I give thanks to God, for the good resolution he hath put into your heart, praying him to finish the work he hath begun in you, and bring you to this, that as you have served unrighteous­ness, so you may be henceforth the servant of righteousness: Which he will do undoubtedly, unless you grieve, and by disobedience reject his Spirit. Last of all, I advise you to have a rich Faith, [Page 64] being you believe in him who is rich in mercy. Very often have men offended, by too sparing and narrow a belief of Gods power and goodness. Abraham and Sa­rah are reprehended for laughing, as if it were ridiculous for God to promise them a Son, being both a­ged and Sarah barren. Zacharias the Father of John Baptist, is struck dumb for a time, because he be­lieved not the Angels word. We truly are more propense to imitate the weak Faith (not to say incre­dulity) of pious men, then to be­lieve with a rich Faith and com­pleat. Why do we not rather fol­low them, who dared to believe all things? Elizaeus was bold to ask, Elias Spirit to be doubled on him, a great matter by the testimony of Elias himself, yet he obtained it. So sure it is, no Faith can be so great, but the benignity and pow­er [Page 65] of God is greater. All things (saith he) are possible to the believ­er. And whatsoever ye shall ask, believe you shall obtain, and you shall obtain it. Remember that saying of Elizaeus who bespeaks the poor Widow thus: Go borrow ves­sels of thy neighbors, as many as thou canst, God will fill them all. So let us, Ludovic, do our Endea­vor and get a faith capable of all good things, and let us confident­ly believe, God is willing and able to make us love him with all our heart, all our mind, all our strength; and will out of his goodness give us all things more abundantly then we can conceive, in the name of his Son Jesus Christ our Lord: To whom be all Honor and Glory and Dominion for ever and ever.

Amen.