Concerning the true Belief of a Christian man, a most excellent and profitable Dialogue, By S. C.  
Hereunto, besides the Marginal Notes, declaring the chief points of Doctrines, there is added a godly and lightsome prayer, which in certain brief petitions, comprehendeth the very contents of the whole work: written in Latin, By ABRAHAM FLEMING Londoner borne.  
To the right Reverend Father in Christ, JOHN Bishop of London.  
Translated out of Latin, by Arthur Golding.  
AT LONDON, ¶ Printed by Thomas Purfoote, and are to be sold at his shop over against S. sepulchres Church.   

To the right reverend Father in Christ, john by the blessing of God, B●shop of London, grace and peace from the Lord.  
THERE is no man (right reverend Father) but he may imagine at the first sight, that this pretty Book written Dialogwise, easy to be borne for the smalenes of the volume, soon to be overhandled for the fewness of the leaves, and very good cheap for the overlittlenes of the price, is worthy of no praise, or else of very little. But if he search and ransack the bowels of it, so as he read it not in post, or as one half asleep, ne lightly give as it were a glance at it, but consider well the excellency of the matter, the orderly teaching thereof, and the fit knitting of all things together: he shall willingly confess (and that of very good right) that it challengeth no small commendation. For the case standeth not with this Book, as with wares, which the Marchantmen are want to thrust upon their Chapmen that are not aware of their wiles, by setting a certain procured beauty upon them, whereof when the trial cometh, their Chapmen are so far off from gaining any whit by them, that they do rather complain of wrong done unto them, and being overtaken with loss unlooked for, are feign to come short of the commodity which they hoped after. For here the faith of a christian man is plainly portrayed out, whereof it beareth in deed the notable title in the forefront of it, not to pretend one thing in show, & another thing in deed, after the manner of flatterers, but to the intent that the readers being alured with the rareness of the Title, marking the ground, & considering the Author's unaccustomed manner of proceeding, should become the more skilful & desirous of so great & so heavenvly a mystery, & by that mean, with lively voice bear record that this little Book is most worthy of their commenndation.  
I grant that many Books do daily come forth (the more pity) whereof some, yea an infinite sum, in the parts beyond the seas, & other some on this side the seas have been hatched out of men's teeming & childbearing heads, by the midwifeship of the devil. By the force of which Books, beautified with glorious foretitles, these trim & cunning discoursers, allure, or rather infect, yea & utterly kill men's souls through the present poison of their opinions & doctrines. Much like unto common harlots, whose daily custom & ordinary trade it is, to besmere themselves outwardly with ointments & sweet powders, to the end they might the more tickle and stir up, as it were with certain pricks, their mates set all upon love, to the cooling of the heat of their lust, having no regard in the mean while, to wash away the filth grown together within them even in a heap.  
Of this stamp are all the books of the Romish rout, glittering with glorious titles, pretending the doctrines of greatest mystery, yea and of greatest importance also, and (to say briefly what I think) challenging and behighting any thing, whereas besides their stately words, their Thrasolike speeches, their scornful scoffs, and their other childish trifles, and old wives tales, they contain not any thing that is worthy to be weighed or considered, but rather to be laughed at and hissed out. insomuch that this saying of the Poet may well be applied unto them, The mountains labour of child, and out there creeps a silly mouse.  
To these, you among the rest of the Bishops of this renowned Realm, which are in many respects to be reverenced, have been a very sore enemy: and though not at hand, yet a far of you have so wounded that misshapen Monster of the world, which leaveth nothing unattempted to bring all Princes in subjection to him, partly by vexing of his members divers ways, howbeit not with any kind of torment, as their wilful stubbornness requireth, but by urging them with wholesome counsel and weighty exhortation, to turn away from their crooked paths which lead to destruction, partly in burning their books which were stuffed with all kind of filthy railings and reproaches, and finally in attempting all means to pinch in his kingdom, and to disperse and utterly abolish that pestilent Seminary of his, whereby he goeth about to bewitch all the coasts of the world. That these things are so, all men confess with one mouth, & even the Papists themselves (unless they will lie most shamefully) will not deny them. For as much therefore, right reverend Father, as you are greatly busied about these things, and (besides the time which you spend in the study of Divinity) the matters of greatest weight lie daily upon your back, how fitly may this saying of S. Paul's be applied unto you, wherewith he closeth up his sentence, after a long reckoning up of his labours, saying. Besides all the other things that daily distress me, the care of all congregations lieth upon me.  
Now, were there the like mind and endeavour in the Pope, the gazing stock of the world, and in the residue of the Papists, them should not so many hundred thousand souls be thrust down into Hell, neither should so great darkness be cast upon the true worship of God, nor Christ's, church be so miserably and woefully assaulted, nor Christ himself the lively Image of his Father, be mangled with so many darts of reproach, nor the light of the Gospel be dimmed with so many mists of men's imaginations, nor so many firebrands of dissension tossed among Christian Princes, nor Common weals be torn in pieces with so many tempests of insurrections, nor God's glory be abated with so great carelessness and negligence, nor finally, the Devil so triumph and rejoice.  
But I will call myself back again, and with as much shortness of speech as I can, I will touch the things that are nearer to the matter which we have in hand. I have declared already what an old heart grudge and deadly hatred you bear to the Pope of Rome and all Papists: Also I have showed, though not cunningly, yet truly, what means you have used to call them back from their pernicious opinion, with how great zeal you have burned to further the pure religion, and to put away heresies, and the sowers abroad of heresies, by any kind of mean, that Christ's church being called away from all blind serving and colourable misworshipping of God, may love her Christ from her heart, with open arms embrace him, and unseparably stick to him alone.  
And yet by the way, I will let pass that chief and entire care of yours, wherewith you be often touched, namely of preferring the books of learned men to light, by the reading and considering whereof, your Fatherhood knoweth, that so many as study them, as becometh them, being stayed up and enlightened with right reason and found judgement, do gather most plentiful fruit. For these resemble not those which in setting forth Book●s, do play the poisoners, who into their slubbersauces do put liquorice, or of the choicest sugar beaten into powder, that they may with the less loathsomeness and misliking be conveyed into the stomach, and afterward shed themselves into all the conveyances of the body▪ so as the veins at length may swell, the bowels burst, and finally the whole man be killed.  
Nay, they be much more hurtful than the poisoners which destroy but only the frame of the body: for they infect the very soul, killing it utterly, and throwing it headlong into the torments of Hell, which shall never die nor cease. Contrariwise, the works of the right believers, (be they little, or be they great) yield such profit to the Readers, that they grow ever better, but never worse, ever skilfuller, holier, purer, perfecter, and acceptabler to God.  
The reason whereof hath led your Fatherhood so to favour the written Copy of this little Book, which treateth lightsomly of the true faith of a Christian man, that among other Books whereof the number is infinite, with the superscription of your own hand, you have authorized the same to be printed, that it may go abroad and be common in the hands of all such as desire to have the trial of their faith.  
The which now coming forth with a new outward show, if your reverend Fatherhood shall vouchsafe to accept, with the accustomed favour of your good countenance, and to suffer it to rest under the shadow of your defence, yielding yourself to be as Patron of it, considering that the book is commended enough of itself, and the writer thereof was notably learned, and hath deserved very well of the true Religion, which we now embrace, or as I may well say, that it shall be the better welcome to all such as love the Christian faith, so am I well assured, that it shall turn to the great benefit of many, and besides that, though I be sore hindered with the great weight almost of daily business, you shall stir me up to take in hand the Translating thereof into English, and to make an end of it even out of hand.  
GOD most gracious and almighty grant you abundance of his heavenly grace, shed upon you the most sweet Oil of his hol● spirit, daily increase your Honour, and lengthen the time of your life, that having put the enemies of the Gospel to flight, set forth his glory, enlarged his Church, and happily ended your last day, you may live for ever blessedly, placed at the right hand of Christ, the unspotted Lamb, and first begotten of the Father. So be it.  
Most addicted to your Honour, ABRAHAM FLEMING, Londoner borne.   

¶ The Argument of this Dialogue.  
WHat it is to believe in God, and what wonders are wrought by the power of belief, be it worldly or divine: and what things do hinder belief.  
Also how a man may hate himself, and by faith forsake himself, and kill the deeds of the flesh. The effect of the talk is this: That he which believeth in God, and in his son jesus Christ, is able by the power of that belief, to mortify his flesh with the lusts thereof, through the holy Ghost, and to serve God in spirit and truth.   

A most excellent and profitable little Book, concerning the true christian faith.  ¶ The Persons that talk together are Lewis and Fredrick. Lewis. 
GLadly in good sooth Friend Fredrick, 
He beginneth at the dif●ficultnes of obeying gods healthful commandments.  have I heard your talk both yesterday and to day, and thereby I have learned many things which I knew not before, and this is one thing which hath chiefly moved me, that you have showed that our Lord commandeth not any thing which is unpossible to be done. For, I was of belief before, that (as it is commonly heard and taught) God's commandments are unpossible to be obeyed. Which persuasion, (to tell you the truth) hath made me slow to obey, so as I never strained myself to obey with my whole power.  Fred. 
The like hath befallen unto me also, and I could never yield myself truly and earnestly to obeying, before I believed that it was possible to obey. 
The effectual po●er and ●orce of ●eleefe.  And truly hereby I have learned the force of Belief, which Belief maketh a man desirous & willing to obey: And desire being afterward matched with power given of GOD, bringeth to pass that a man doth the things which he hath believed himself to be able to do, and so he is saved by obeying, as he was erst undone by disobeying. And so being led by the spirit of Christ he fulfilleth the righteousness of the law, 
The righ●uousnes of the law ●nd why ●t beareth that ●ame▪  not walking after the flesh, but living after the spirit, which righteousness is therefore called the righteousness of the law, not for that it maketh the believer righteous, but because the law requireth it. For the whole performance thereof is Christ's, because it is brought to pass by his power and spirit, living and working in those that are his. The Law than commandeth, and Christ fulfilleth, and so the praise is due, not to the commander, but to the performer. Nevertheless it were to small purpose to believe that it is possible to obey God, 
Belief without obedience is dead.  unless a man do also know the way how god may be obeyed, without the which obedience faith is dead, and without faith no man can be saved. But this I would have you to be persuaded of, my Lewis, that the discourses both of us and of all others are (to say no worse of them) unprofitable if they train us not to obedience, and to the renewing of the man.  Lew. 
These things are true Fredrick. Therefore that I may far somewhat the better by your communication, I pray you show me by what mean I may attain to obey God. For inasmuch as you have showed me by your talk, that it is possible to be done, I have conceived a desire of obeying.  Fred. 

A godly and christian wish concerning obedience.  O my Lewis, would God that I myself were rightly obedient, to the intent I might lead thee as it were by the hand, to obedience. As now it is unpossible for me to lead you further, than I myself have attained unto.  Lew. 
Yet notwithstanding, I believe you have proceeded further forward than I have done, & therefore I beseech you show me but as far as you yourself are gone.  Fred. 
Willingly will I do that Lewis: but I am afraid the hardness and roughness of the way will scare you from it.  Lew. 
Fear not: I hope I am ready to all things, be they never so hard, so I may attain to the end that I desire.  Fred. 
I pray God to stablish this willingness of yours, and to bring it throughout to the end. And therefore to go in hand with the matter, you know how the author of the Epistle to the Hebrews hath written, that without faith it is unpossible to please God.  Lew. 
I know it well.  Fred. 
First of all than you must believe in God, 
Belief in God is most necessary to the obtaining of salvation.  if you will be saved.  Lew. 
proceed on then to other things my Fredrick, for as concerning belief, I have ever from my childhood believed in God, & truly I am of opinion, that there are very few (if there be any at all) which believe not in God.  Fred. 
In deed it is very easy to be said, and so are men commonly persuaded. 
Many things are easy to be said which are hard to be done.  But I fear me it is said rather rashly and of custom, than upon truth, for the time hath been, that even I also have believed the same, both of myself, and of others, but when it came to the trial, than I saw how far off I was.  Lewis. 
Think you then that I have no faith?  Fred. 
I am not of opinion that you have no faith Lewis, but I think you have so slender a faith, as it cannot rightly be said to be faith, or save you. And I pray you be not offended with me, for in as much as you have said that you are ready to all things, be they never so hard, it is meet afore all things that you should suffer to have it showed, that you want the thing, which you ween you have abundantly, 
The first● way to the kno●●ledge of the truth  and sooth the first entrance to the knowledge of truth, is to unlearn the untruth, or else there will be no room for seed, where all is overgrown with weed. Come on therefore: let us examine your belief. I pray you Lewis, when you were a child did you believe in your father.  Lewis. 
What mean you by believing in my father? 
What it is to bee●leeue in the fath●● is shewe● by the g●●thering together of certain circumstance.   Fred. 
That you took him for your father, and depended wholly upon him.  Lew. 
Yea that I did.  Fred. 
Then if you wanted any thing, as shoes, apparel, or meat, you resorted to none but him, neither doubted you any whit his good will towards you.  Lew. 
Surely no more than of mine own.  Fred. 
Again, if any mishap befell you, you had your eye upon him only.  Lew. 
Yea verily.  Fred. 
Also if he promised you any thing, you doubted not of his performance.  Lew. 
No more than if I had had the thing already in my hand.  Fred. 
Then took you no thought for his behaviour towards you, but only of your own towards him.  Lew. 
You say truly.  Fred. 
Moreover, if he either commanded you any thing, or did any thing himself whereof you being a child knew not the reason, or which seemed to you against reason: yet notwithstanding you did it, 
How ●eedefull obedience ●o the father is, is ●hewed ●y examples.  and stood not scanning doubtfully upon his doings.  Le. 
So is it. For upon a time, when new grapes were brought in, & he bade me tread upon them which my feet, surely me thought it was a fond thing to tread upon so good & fair grapes, which I had liefer should have been saved to eat. But because he was my father, I thought he commanded me not without cause, & therefore I obeyed him. Also at another time, when he shredded his vines, and grieved trees, to my seeming was against reason to cut of the boughs which nature had brought forth, & which were likely to have brought forth fruit. But yet this thought ran always in my mind, Unless this were good, my father would not do it.  Fr. 
Now let us come unto god. You say you believe in god the father, and by that name you call upon him, saying, Our father which art in heaven, and so forth. Surely it is meet therefore that you should depend upon him no less than you depended upon your father when you were a child.  Lew. 
Yea.  Fred. 
Then if you want any thing you fly unto God alone, and you doubt not at all, but that he will give you all things bountifully. What? 
Fleshly fear, and what it worketh where it beareth ●way.  Doubt ye? Why answer you not my Lewis? Confess the truth, and let not fleshly fear restrain you, which is wont to withhold men from being known of their vices, because they are afraid, lest ●e to whom they be to be uttered, should mislike of them as of sinful folk, or make the less account of them. But there is no such peril toward you at my hand, for I cannot find in my heart to mislike of any man for those things, which I both see and bewail in myself not long ago, and I doubt not but are in others also, unless they be come already to their ways end, which certes we two (that is to say, you and I) have not yet attained unto, neither will I make the less account of you for confessing the things with your mouth to your Friend, which I am sure you acknowledge already in your heart.  Lew. 
O my Fredrick I am ashamed to be acknown of it. verily I am (yea even very sore) afraid least I should want bread and drink and such other things, specially when I see I have but a little money left, and no likely mean at hand whereby to get new money.  Ferd 
What if you have your purse full, or some mean in a readiness whereby to come by Money, than you take no thought at all, or at least wise your thought is the less.  Lew. 
It is so.  Fred. 
Ergo, you trust to your money, or to your own policy, more than to God.  Lew. 

How be●●efe in God is neglected ●y tru●ing too ●uche to ●hese trā●tory & ●ightfull ●hings.  Truly it is even so.  Fre. 
But when you were a child, you trusted only to your father.  Lew. 
Yea.  Fred. 
Nowthen you see how you believe not in God, but in your money & in your own policy. verily I believe these things seem boistous unto you, in that you be not able to deny them, & yet are either doubtful or ashamed to confess them so soon. But enforce yourself Lewis. Many things are to be sifted out which lie lurking in our hearts, and the very root must be gone unto, without the plucking up whereof we cannot be saved. Let us go on. What say you to adversity Lewis? Is your mind nothing troubled at it?  Lew. 
Yes very sore. I can very ill away with it, & besides that, I seek all the corners of my wit for worldly helps.  Fr. 
What do you concerning Gods promises? 
That God's pro●mises deceive no● the belie●uers.  He hath promised to give all things needful for your life, if you first seek his kingdom & righteousness. Do you certainly believe the promise, so as you doubt no more of his faithfulness, than you did of your fathers when you were a child?  Le. 
Alas, I am far from it.  Fr. 
But if your neighbour Henry Rottenfeeld, a rich man, and (in account of the world) a man of good credit, had promised you three hundred crowns, I am of opinion you were rid of that care for a good sort of years.  Lew. 
Yea that I were.  Fred. 
Now God hath promised, not three hundred crowns, but all things that you have need of, and yet you distrust him.  Lew. 
O how truly you say.  Fred. 
Less therefore do you believe in God, I say not than in your own Father, but than in henry Rottenfielde.  Lew. 
I am compelled to confess the truth.  Fred. 

too thinks may ●t men ●●om performing ●heir promises.  And yet men may start from their promises, either through untrustiness or for want: whereof none of both can befall unto God. You therefore by this distrust of yours, do falsely accuse God, either of untrustiness, or of want.  Lew. 
I do so in deed.  Fred. 
Now if you do thus distrust of God in the sustenance of your body, which notwithstanding you have never wanted to this hour, can you trust to him for the blessed and endless life which you never yet tasted of? For consider the matter after this sort with yourself: If a King should now send an Ambassador unto you to adopt you to his son, and you believed him, how would you behave yourself?  Lew. 
Truly what substance soever I have, I would make no reckoning at all of it, and being here as a Wayfarer in body, I should have my mind running upon the court: for a much like thing happened to me when I was a stripling. For whereas I lived in very slender state, I was called into the household of a certain Gentleman of great worship and wealth, 
honours change manners, as the common proverb saith.  whereupon I felt my mind so altered, that I thought of none of the things which I had thought of before, neither was I pinched with any further care. Inso much that when my father and my mother were about to have sent me a little money, I sent them word again that thenceforth I should need no money. What need many words? I imagined aforehand in my mind, a kind of fashion of the buildings, and of the place, & of the persons among whom I was to dwell, and yet had I never seen them.  Fred. 
I believe you Lewis. For I myself also have had experience of the like. But what if you had not believed that message?  Lew. 
Surely I had continued in mine old state still.  Fred. 
And what if a man had seen you abiding in your former state, might he not well have avowed that you believed not the message?  Lew. 
Yes, very well.  Fred. 

How bountiful God is to them that ●oue him.  Now let us come to the matter. To them that love God, God hath promised such good things, as neither eye hath seen, nor ear heard, nor heart of man conceived. Let us confess the truth herealso my Lewis. If we believed this promise thoroughly, should not our minds be ravished up into heaven, so as no earthly care might touch us, and much less trouble us?  Lew. 
Yes verily.  Fred. 
But now when we be glad of gain, 
Proofs or tokens of distrust in God.  sorry for loss, greatly grieved and cast down with reproach, hoist up with honour, and overjoyed with pleasure, all which things are earthly: is it not an apparent proof that we believe not Gods promises, but stick still to the earthly inheritance?  Lew. 
Yes that it is.  Fred. 
What if God should promise us some thing that might seem unpossible, as when he promised old Abraham a son by Sara being old and barren too? Or what if he should command us a thing that might seem unreasonable, as when he willed the said Abraham to offer up his son in Sacrifice, by which son he had promised him an offspring without number  Lew 
Surely I am afraid we would not believe him.  Fred. 

Abraham's saith is of necessity to salvation.  And yet was Abraham the father of the faithful, so as if we will be saved, we must have the faith of Abraham. And thus much concerning belief in the father.  

This (as I take it) is that which they call the historical faith.  Now if we come to the son, I fear me we much less believe in him. For I take not faith (as a number think it) to be a believing that Christ hath done and suffered the things which are written of him: for as for that faith or belief, the very devils have it. But I speak of the true, lively, and mightful faith, which is able even to remove mountains, whereof the Lord speaketh thus, The signs that shall follow those which believe, 
The signs that are peculiar to the believers.  are these: In my name they shall cast out devils, speak with new tongues, and drive away serpents: if they drink any deadly thing, it shall not hurt them. When they lay their hands upon sick folks, the sick folks shall recover. Do these tokens follow your faith Lewis?  Lew. 
No verily.  Fred. 
Then have you not faith.  Lew. 
Why? They deny that there is now any need of miracles.  Fred. 
Nother do I now require any such, neither were they at that time wrought by all believers. For Paul writeth, Do all work miracles? Have all the gifts of healing? Do all speak with tongues? The thing that I require, is the same that Peter requireth: Get you strength to your faith, saith he. For needs must the faith of any man or of any time have strength, if it be matched with love. 
●he force ●f world●● faith, ●nd how wonderfully it ●noueth ●●en.  Which thing that you may the easier understand, consider the force of worldly belief. A man believes that riches are good, & that it is possible for him to attain to them by merchandise. Hereupon, leaving oftentimes a very fair and dear beloved wife, and young children at home, he undertakes the unmeasurable perils of robbers, of ways, and of seas, and endureth intolerable pains, to fetch the riches whereon he hath set his belief and love, even from Taprobane and the Isles of Canary which are the uttermost parts of the world: and it is his belief that purchaseth him this stoutness. For unless he believed it, he would not do it. And therefore it may be said that this man is enriched by belief.  
What shall we say of Learning, Lewis? The child believeth that learning and human arts are a very goodly thing, & to be sought with all his power. And thereupon applying himself to them day and night, he endureth poverty, cold, and whatsoever else, in seeking them with all his might, to the intent he may attain to the thing which he believeth to be good.  
Also what do soldiers? 
He proceedeth i● showing the stren●gth of the worldly belef●●  What kind of calamity is there which they undertake not, to obtain either victory or reward? How often watch they all the night long: How often are they pinched with hunger? insomuch that sometimes they eat Mice, Rats, Horses, yea and even their own shoes, and afterward make their boast thereof. Whence have they so great strength? Whence but of belief? For they believe the thing which they covet, to be good.  
Again, what do Hunters? do they not spend oftentimes the whole winter nights abroad, when the cold is so great that it riveth even the flints?  
Yea and what do lovers? what inconveniences do they not most gladly endure, to the intent to please the party whom they be in love withal? And still they deem themselves happy that they have suffered those things for her sake.  

●ow ●ret force worldly ●eleefe ●ath even ●mong ●●me ●hole nation's.  And this force of belief is seen, not only in several persons, but also even in whole Nations. For whereof comes it that our Italians do so easily abstain from drunkenness, or that the Swissers are so resolute in battle, that they will rather be slain, then flee? Even of this, that they are persuaded in themselves, that so they ought to do. And surely if they persuaded themselves alike in all other virtues, they should excel alike in all other virtues. Many other things of the same sort may be gathered: so great is the power of the belief that worketh in them. Therefore let us examine our faith, that we may see whether Christ's spirit do dwell in us or no.  
Christ telleth us that they be blessed which do hunger and thirst after righteousness: and he commandeth us to hoard up treasure in heaven. Come on. Do you feel as great thirst of righteousness; as ever you have felt at any time of water? 
A trial o● Christia● faith most worthy to b● observe  Or as great desire of God's kingdom, as the covetous man feeleth desire of money? Do you watch day and night to please GOD? Have you ever spent a whole year or twain in the study of godliness?  Lew. 
Nothing less.  Fred. 
Well: what strength have you in suffering of wrongs? If a man strike you on the right cheek, can you turn to him the left? Can you bless him that curseth you? Can you wish well to him that revileth you? Can you pray for him that raileth upon you? Can you seek his welfare which practiseth your death?  Lew. 
Sooth I am very far of from these things.  Fred. 

Where obedience ●s not, ●here is not faith.  Then do you not believe in Christ. For if you did you would obey his commandments.  Lew. 
But I never referred belief to this obedience.  Fred. 
What manner of thing than did you take faith to be?  Lew. 
I took it to be a trust of God's free-bestowed mercy, offered unto us in Christ.  Fred. 
To what purpose then deem you Christ's commandments to serve?  Lew. 
To put us in mind of our infirmity, in that we be not able to perform the things which we ought to do, and so to make us hang wholly upon Christ, who hath performed them for us, and imparteth them unto us.  Fred. 
Even the Apostles themselves trusted to God's free-bestowed mercy, and yet they obeyed Christ's commandments. 
The mar● whereat man's sal●uation shooteth●  Nother do I set salvation in our own obedience, but in God's free mercy. But this I say, that whosoever believeth Gods free mercy aright, obeyeth Christ's commandments. And if a man do believe but Gods free mercy only, and not also all his commandments, threatenings, 
What things our forefathers attained to by their faith.  promises, and sayings whatsoever: I say his faith is maimed & unavailable. For the full and mighty faith or belief, is that whereby the Saints have subdued kingdoms, wrought righteousness, obtained the promises, & done such other things as any man may wonder to think of them. For that man doth not rightly believe in God, 
The fond and idle belief of the jews.  which upon a rashness doth but only behight himself salvation by his free mercy, (after which manner the jews do believe still yet at this day:) but he which doth so flatly yield credit and assent, not to some one piece of God's sayings and doings but to all of them: as you have reported yourself to have believed your father when you were a child: or as we spoke of the covetous and lecherous persons, which have such a faith or belief, as is not dead and idle, but effectual and workful, counterfeiting the spirit of Christ, and never resting till it have obtained the thing that it desired. 
The workfulnes of Christian faith appeareth in charity.  Such a one is the true Christian faith, which worketh through love: and whosoever hath not such a one, doth falsely boast himself of faith. Therefore whereas men do commonly challenge faith to themselves, and yet live in all kind of wickedness: they lie, & have not the true faith, but a dead one, which is no more worthy of the name of faith, than a dead man is worthy of the name of a man. That this is not faith in deed, Christ himself showeth sufficiently when he saith, that at his coming he shall not find faith upon the earth. And also when unto these which say, Lord, Lord, have we not cast out devils in thy name? Have we not wrought wonders in thy name? and hast thou not taught in our streets? He shall say, I know you not, get you hence ye workers of wickedness. Ye see he will admit none for faithful, but only the weldoers and the obeyers. For they be the only persons which have the true faith: 
Who they be which have the true christian faith.  of whom it is written thus, These are they which have maintained Gods commandments, and the faith of jesus. Now if you have not the faith which may make you righteous, (that is to say, chaste, lowly, gentle, liberal, and endued with such other of the virtues:) see how far you be of from being able to work the miracles which Christ hath told us should be the signs of faith. 
To what purpose bodily miracles are wrought.  I require not here bodily miracles, which were appointed to the first training of the Church unto faith: But the thing that I require, is, that he which believeth in Chr●st should breed the same virtues in other men, which God hath bred in him: that is to wit, that of drunkards, he should make them sober: of lecherous, chaste: of ireful, meeld: and at a word, of unrighteous, righteous. For, to cast out devils, 
The devils that lurk with in us: and what is meant by speaking with new tongues.  is to cast out the vices of lechery, covetousness, wrathfulness, and such other. Also to speak with new tongues, is to speak with fiery and burning speech, such as no man can withstand: of which sort theirs is, which speak the things, not which they have hard, but which they have seen with their eyes, heard with their ears, and felt with their hands: that is to say, which they have printed thoroughly in their hearts, & which they do as verily believe, as you do verily believe that it is now day, 
The works of such as speak with new tongues.  or that anon it shall be night. With such tongues they be able, truly and effectually to comfort the afflicted, to hearten the weak-minded, to relieve them that are in despair, to strengthen the feeble, to counsel the fearful, and to perform such other things: which I make far greater account of, then of the working of outward miracles, and of such as belong but only to the body. If a man have not these things himself, ne can convey them into others: I see not by what right he can claim faith, unless it be the faith which the devils have, who do believe that there is a God, & do quake at him. 
Of the true and justifying faith, and how mighty it is in working.  But I speak of the true and justifying faith, which maketh a man partaker of the nature of God, and causeth all things to be possible to him. I have showed afore, how great force belief hath in matters of this world: and the same is to be seen even in Religion, be it false or true. The Turks believe that wine is not to be drunk, and therefore they can forbear wine. The jews believe that a man ought to abstain from the things which the Law forbiddeth: and therefore they abstain. There are to be found which do pine themselves to death with long overfasting: some whip themselves, I say not grievously, but even cruelly, till the blood follow: other some for Religion's sake do take upon them long pilgrimages, 
No man doubts but that all these things are spoken of the wicked belief.  wherein they endure beggary and many other inconveniences and perils. What shall I say of those which have gelded themselves? What shall I say of the Circumcellions, who (as the report goeth of them) to th'intent to become Martyrs themselves and to make otherfolkes' Martyrs with them, fordid themselves by sundry sorts of death, as drowning, burning, and leaping from high places, and persuaded other men to do the like: all which things they did thoroughly believe. For unless they had believed that those things were to be done, they would not have done them. 
By an argument from the lesser to the greater, he showeth the force of the true faith.  To be short, whatsoever thing men believe is to be done, they can [endeavour to] do it. Now if their belief being false, and not only not grounded upon God's commandment, but also clean contrary thereunto, have notwithstanding such strength: I pray you what is not that faith or belief able to do, which is both commanded and also procured and strengthened by him? shall God's spirit have less power in man, than the spirit of Satan? Shall light be of less force than darkness? Ye see what force Paul's faith had: Unto this hour (saith he) we be hungry and thirty, naked, and buffeted, we be tossed and turmoiled, we labour and work with our own hands. Being railed at, we wish well: being vexed, we suffer it, being reviled, we take comfort at it. 
Paul's faith warranted by his own record.  If they be ministers of Christ, much more am I: In labour I exceed them, In taking stripes I go beyond them, In being imprisoned I pass them, In death I have often been: Of the jews I have five times received forty stripes save one, Thrice have I been whipped, Once have I been stoned, Thrice have I suffered shipwreck, Day & night have I spent in the deep seas, Often have I journeyed, Often have I been in danger of Rivers, of Robbers, of mine own Countrymen, of strangers, in the City, in the wilderness, on the sea, and among false brethren: Often have I been tired with traveling and with watching: often have I feinted for hunger and thirst in fasting: often have I been a cold for want of clothes. 
What ●hing held Paul occupied chief & above all other things.  And besides all the other things which daily distress me, verily the care of all Churches lieth upon me. Who is weakened and I am not the worse at ●ase for it? who is offended and I am not grieved at it? This is the almighty strength of faith, Lewis, wherewith he being armed, was enabled to do all things by him which strengthened him. And if we have the same strength, then surely th●r● is cause for us to think ourselves to have the same faith: if not then let us not bear ourselves in hand, that we have the thing which we want, lest it befall unto us at it doth to that man which dreameth that he hath found a treasure, and when he awaketh he hath not a halfpenny?  Lew. 
O my Fredrick, 
The true faith hath scarce any place in the world.  my imagination that I abounded in faith is but a dream: but now being wakened by your words, I see plainly that I am quite & clean without it, as the rest of the world is. For as for this effectual power of faith, I neither find it in myself, nor perceive it in the world.  Fred. 
That you be faithless, Lewis, it is to be lamented: but that being so, you see yourself to be so, that is not only not to be lamented, but also to be rejoiced at, like as a sickness is itself to be misliked, but the knowledge of the sickness is to be well liked.  Lew. 
By what mean then, or by what medicine may this my disease of unbelief be cured?  Fred. 
By taking away the impediments of unbelief.  Lew. 
Which are those?  Fred. 
You have heard them of me already in my former talks. Howbeit forasmuch as you have scantly conceived them as things that your ears have not herd of: for our manner is not to be overhasty in bearing words or things away which we have not heard of afore, 
The impediments of faith showed by an argument taken from the court bar, or from a case in Law.  I will tell you them more plainly. Give good heed. What think you to be the cause why no man in matters of justice is admitted too be a witness in his own case?  Lew. 
Because all men do love themselves, and therefore will ever speak for themselves, or at leastwise never against themselves.  Fred. 
You say rightly. And if they be not willing to speak against themselves, neither are they willing to hear any thing against themselves. For the truth that is against them, misliketh them less out of another man's mouth, than out of their own.  Lew. 
It doth so.  Fred. 
And if they be unwilling to hear those things, truly they be not willing to believe them. For no man will willingly believe the things which he is loath to hear of: but all men do easily believe the things which they like of. As for example. 
An example by the use of things in common.  If a man should say that the goods of Christians ought to be common among them, whether sort would eazlyest believe it, the rich or the poor?  Lew. 
The poor.  Fred. 
Why so?  Lew. 
Because that by that match they should not lose, but rather win.  Fred. 
What would the rich folk do?  Lew. 
Hardly, or not at all rather, would they believe it, because they should thereby become the poorer, which thing they mislike of.  Fred. 

Another example by the delivering of men's souls▪ etc.  What if a man should deny that men's souls are delivered out of Purgatory by Masses? whether would the Clergy, or the laity soon believe it?  Lew. 
Not the Clergy, because that that opinion would be a diminishing of their revenues.  Fred. 
What if it should be said that Usury were unlawful for Christians: were it possible to make those believe it, which live upon Usury, and become rich by it?  Lew. 

The last example by the persecution for religion sake.  Scarcely.  Fred. 
What if one should teach that men ought not to be put to death ●or religion: whether would they soon believe it which are in credit with the Magistrates, & are divines themselves, & yet are p●r●e●u●er● of other men, or atleastwise willing to persecute them, or the contrary sort?  Lew. 
Th● contrary sort. For I know some divines, who as long as they wanted that authority▪ and were troubled for religions sake, taught that men ought not to be molested for religion. And yet the self same persons having gotten wealth and authority, have bo●h taught and done the contrary.  F●ed. 
You see then how faith is hindered by self-love, 
Selflove is the hinderer of faith.  so as men do not easily believe the things that are contrary to their liking.  Lew. 
I see it plainly.  Fred. 
Let us consider then whether the same cause be not an impediment to our belief in Christ. In the doctrine of Christ are histories, promises, and commandments. As for the histories and promises, almost all men believe them, because that in them no duty on man's behalf is required. Nother is there any controversy among Christians, 
There is ●o doubt ●mong Christians concerning ●he doings of ●hrist.  whither Christ have done the things which are reported of him in the holy Scriptures, or whether he have promised the things that are contained there. But what is the cause that so few believe his commandments?  Lew. 
Do f●wer folk believe his commandments, then do believe his doings and promises?  Fred. 
Doubt you of that? First as touching Gods commandments, whereas our masters universally be wont to teach, that they be not set down to the intent we should obey them, but to make us acknowledge our infirmities▪ what else is it then a discrediting of God's commandments? For seeing our Lord hath said, that all things are possible to him that believeth: and Paul saith he is able to do all things through him that strengtheneth him: 
What is the cause that so few believe gods commandments.  surely that man which not only obeyeth not God's commandments, but also believeth that it is unpossible to obey them, doth not believe the commandments aright. Whereupon it followeth, that look how few folk obey the commandments, so few do believe them.  Lew. 
But this saying which you allege, namely, that all things are possible to the believer, seemeth to be spoken of miracles, and not of obedience.  Fred. 
It is spoken generally of all the works of faith which I spoke of in alleging that place of the Epistle to the Hebrews. Through faith the Saints conquered kingdoms, wrought righteousness, etc. For surely, to work righteousness is a deed of faith. Besides this, 
Not miracles but belief is needful to salvation.  if Gods will be that men should through faith be able to work miracles, which notwithstanding are not of the necessity of their salvation: much more is it his will that they should by the same faith be able to obey his commandments, seeing that without obedience a man can not be saved, and that to obey is not a harder matter then to work miracles, and yet that to obey belongeth to all believers, whereas to work miracles belongeth not to all, as I have showed afore.  Lew. 
In deed these things are true Fredrick, but yet there remaineth one thing which I would ●ayne have opened unto me. You said even now that all men believe Christ's histories, but not his commandments likewise. 
The believing Christ's resurrec●tion, marks all the rest o● his sayings and doings credible▪  But if they believed the whole story of Christ, and specially his resurrection: in my opinion they should believe all the other things also. For no doubt but if they believed that jesus Christ is risen from the dead, in so doing they should both believe that he is the very son of God in deed, and moreover give credit to all his sayings. In which respect john said, These things are written to the intent ye might believe that jesus is the anointed son of God, & that through believing it ye should obtain light by his nam●.  Fred. 
Whereas I deny that they believe his commandments, I would not have it so taken, 
What is ●ent by ●ot be●euing of Christ's commandments, ●nd who ●hey be ●hat offend ●n that ●ehalfe.  as though they believed not that his commanding of those things was well, and as became the son of God to do: but that forasmuch as they believe not that the things which he commanded to be done are either possible or needful to be done, misconstering them after their own fancy, and not according to his mind: I say they believe them not aright. For your better understanding whereof, I will give you an example. When God having brought the children of Israel out of Egypt, commanded them to enter into the land of Canaan, did they believe that god commanded it?  Lew. 
Yea verily. Or else they would never have sent Spies into the land of Canaan.  Fred. 
Why then did they not obey him?  Lew. 
Because they were of opinion that the Chananites could not be overcome, 
How the Israelites believed not God in that they believed no● his commandment.  and that God had brought them out of Egypt, not to conquer Canaan, but to perish wretchedly in the wilderness.  Fred. 
Then did they not believe God's commandment according to God's meaning, forasmuch as his meaning was that they should have invaded Canaan, & subdued the Chanaanites.  Lew. 
You say the truth.  Fred. 
Then did they not believe aright.  Lew. 
No, not aright.  Fred. 
Whether then are they to be called believers or unbelievers?  Lew. 
Truly by this reason they should be called unbelievers.  Fred. 
And sooth so be they (Lewis) in very deed. For in the very same place God calleth them unbelievers in these words. How long will this people spite me? How long will it be ere they will believe me, for all the miracles which I have wrought among them? Now, if these be justly called unbelievers, the same reason leadeth us to call the others unbelievers and distrusters of Christ's commandments, forasmuch as they do no less misconstrue the precepts of Christ, than the Israelites did the commandments of God. For Christ hath not wrought fewer miracles to us, than Moses did to them. Nother doth Christ command us less earnestly to subdue sin, than God commanded them to subdue the Canaanites. Nother are we less spiteful & distristful towards him, if we deny that sin may be subdued, when as he both commandeth us & promiseth us strength, than they were spiteful and distrustful towards God, in denying it to be possible to overcome the Canaanites. Nother do we offend less against the meaning of Christ, when we deny that it is either possible for us, or meant by Christ, that we should do the things which he hath commanded us to do, than the Israelites offended against the meaning of God, when they wrested it another way than his open words imported. And therefore in denying them to believe Christ's commandments, I do them no wrong. 
How the place taken out of john is to be understood.  As touching the place of john by you alleged, it is too be taken as if a man should have said at that time to the Israelites, God hath wrought these miracles for your sakes in Egypt, to the intent you should believe and by believing enter into the restingplace of Chanaan. But the cause why all of them came not there, was not God's purpose, but their own hardening of their hearts against him: which thing would God were not done in Christ also. But we see it is so, Howbeit the author of the Epistle to the Hebrews warneth us, not to do it, citing this saying out of a certain Psalm, 
Psal. 95.8  To day if ye hear his voice, harden not your hearts as your forefathers did harden theirs. Therefore to return again to the matter, 
self-love dazzleth men's eyes that they can not see to believe the truth.  Whereas these men are wont so diligently to pick out the things to believe, which belong to the office of God, and to refuse the things that pertain to the duty of man, I pray you what a dealing is it? God's gracious goodness hath yielded salvation to all men: O how gladly is this admitted. But as for that which followeth, namely, to teach us to forsake ungodliness and worldly lusts, and to live thriftily, righteously, and godlily in this world, that is a seed which few men receive. Many believe that Christ hath so performed that point, as that we need not to perform the same. Again, that the man is blessed to whom the Lord imputeth no sin, is easily believed of all men: but as for that which is annexed to it, namely, & in whose heart there is no guile, that they believe to be unpossible. Likewise it is commonly vaunted with full mouth, that they which are in Christ jesus are not subject to any condemnation, for it is a very sweet saying: but as for this, Which walk not after the flesh, but after the spirit, it is bitter, and of very few believed. And (to make few words) men do easily believe that they shall reap with joy: but if you tell them that they must sow with tears, 
●hat is ●he cause ●hy false prophet's ●oe easi●● find credit.  they put that sentence over unto Christ. Hereupon it cometh to pass, that the false prophets because they teach delectable things, & blaze abroad God's pleasant promises with open mouth do easily find credit: whereas the true prophets, because they urge men and make them afraid with threats, and teach the truth severely, do bear sway among very few, according as Esay crieth out, Lord who hath believed our preaching? Hereby it appeareth plainly my Lewis, that self-love is the let that men believe not the truth. And if self-love were done away, they would believe nothing so easily as the truth, as who are borne unto truth, and do by and by fall in acquaintance with it as a thing of their own kin, if there be no impediment to let it. Therefore if you will rightly believe the truth, (that is to say, God,) you must needs put away self-love, or rather conceive a hatred towards yourself.  Lew. 
Truly Frederik, 
We must of necessity ha●e ourselves and not love ourselves.  you win me to be of your mind in these things: but it is no small matter for a man to hate himself. Nother do I see how I may attain unto it, or yet perceive whether it be possible for me to attain thereto, I am so far in love with myself.  Fred. 
I know Lewis, 
All things be they else never so impossible, are possible to the power of God.  that it is a very hard thing, and passing the strength of man: but in this case we must bear in mind, how that when Sara believed not that she might breed child, our Lord said of her: Is there any thing which god can not do? The things that are unpossible to man, are possible to God, & where god is our guide, nothing is to be despaired of.  Lew. 

How pernicious self-love is, is showed by certain familiar examples.  I beseech you then show me the way to attain thereunto.  Fred. 
By God's leave I will do it: give ear unto me. If I had a Servant in whom I very much delighted, fair-spoken and serviceable, which should prepare me some meats that best liked mine appetite, & with the same meats should mingle poison to bereave me of my life, and you who love me should have knowledge thereof, what would you do?  Lew. 
Surely, I would speedily and earnestly give you warning, that you should not taste of those meats, nor love that servant, for that he lay in wait for your life.  Fred. 
What if I should say that I am delighted with the serviceable behaviour of that servant, and with the sweetness of his cooquerie?  Lew. 
I would counsel you that you should not make so great account of your present pleasure, as to lose your life for it.  Fred. 
What if some friend of yours were in love with a flattering and a painted harlot, which were diseased with the French pocks, and you knew of it: what would you do?  Lew. 
I would make him privy to her disease, and (to the uttermost that I could) I would dissuade him from her company.  Fred. 
What if he said he were delighted with her?  Lew. 
I would tell him that Fishes also are delighted with baits: 
Men are caught with pleasure as fishes are with an Angle & a bait, to their undoing.  but yet that it were folly to purchase so small pleasure with so great sorrows, or rather with death.  Fred. 
What if he should say that he can not but like well of the pleasure?  Lew. 
I would counsel him, that if he could not yet restrain the desire of his mind, he should at leastwise resist it, and not yield to obey it.  Fred. 
But what if he obeyed it for all that?  Lew. 
Then would I think him foolisher than the brute beasts, and worthy of any mischief. For fishes wolves, foxes, puttocks, and such other, be they never so hungry, will nevertheless forbear the bait, if they spy or mistrust any snare, or any thing wherewith they may be caught.  Fred. 
You say truth Lewis. Thus then standeth the case. 
Every man's own flesh is a Harlot, of whom he warneth men to take ve●ry good heed.  Every man's own flesh is as a Harlot (as judas termeth it in his Epistle,) yea and a painted harlot, which with her enticements & fayrefawning, doth allure, delight, & egg the man to sin, & hold him down in sin, and at length throw him headlong into death of the soul. And man being ignorant of the poison, embraceth the pleasures & yields himself over to them. Now cometh in truth as a friend unto him, & warneth him that the wages of sin is death, declaring unto him that his flesh whom he took to have been his friend, is his deadly enemy. 
Most wholesome counsel and worthy to b● followe●  Therefore if thou desire to be saved, thou must believe that thou hast not a more noisome enemy to thee then thyself, that is to say, then thy flesh, or thy lustfulnes, & that as thou hast hitherto loved it, thou must henceforth hate it and resist it, because it is noisome and deadly. And although thou canst not rid away her allurements out of hand, as in deed thou canst not, for they stick fast to thee: the truth will say unto thee, as it said in old time unto Moses, Go thy way into Egypt (for it lieth in thee to do that,) and I will be with thy mouth, and I will enable thee to do that which thou canst not do. Even so Lewis, the truth saith unto thee as now: Do thou what thou a●t able, and God will enable thee to do that which thou canst not do. 
A very fit example, and not ●o be pas●ed lightly over.  As for examples sake. Thou sittest at a well furnished table, and hast eaten enough already to refresh thy powers and to staunch hunger. Now there is brought in some delicate dish, made to provoke gluttony withal. By and by thy flesh is tempted with it, and putteth such an imagination as this in thy head: This is a fine dish, if I eat of it I shall receive pleasure by it. But the spirit striveth against the flesh, and warneth thee thus: beware Lewis that thou yield not unto voluptuousness, for voluptuousness is a poisoner. 
The incomparable harms that co●● of pleasure.  For first it calleth away thy mind from God, than the which there can be no greater mischief. For seeing that no man can serve two masters, thou canst not serve both voluptuousness and god, because voluptuousness overwhelmeth the mind, beareth it down to the ground, and separateth it from God. Besides this, it also hurteth the body with surfeiting, insomuch that although thou hadst no soul, yet oughtest thou to abstain from superfluity, even for thy body's sake. I require not now that you should not be tempted with the enticements of the flesh, but that you should not obey them. And whereas you allege that you can not but obey them, you be easily disproved. For if a man would give you a florin to abstain from the said dish, would you not abstain? [Yes.] And will you not abstain by reason of the truth? Do you not hereby bewray, that the truth beareth less sway with you then one florin? Or if some man should threaten that he would give you a blow on the ear if you refrained not: surely you would refrain. Behold God threateneth a blow unto your soul, and yet you refrain not. The like I say of all other things. 
The preposterous preferring of the fear of worldly punishment before the fear of God's wrath & vengeance.  You be minded to have to do with a whore▪ but because a boy is by, you do it not. Behold, God is present, and yet you be not ashamed to do it. Do you not now make less account of God's presence then of the presence of a boy? Or if you forbear for fear of punishment at man's hand, and not as well for fear of God's punishment: do you not prefer man before God? You are angry with a man, and you would fain cudgel him, but you forbear for fear of the Magistrate: Why forbear you not as well for fear of God? I pray you, if you make as great reckoning of God, as you do of men, why doth the fear of God bear less sway with you then the fear of men? You slander your neighbour: God seethe the slander, and yet you do it nevertheless. But if men saw it, you would not do it. 
The conclusion gathered of the things going afore.  Run through all things after the same sort Lewis, and you shall see that whosoever doth more for the love or fear of men, then of God, doth believe in men, rather than in God.  Lew. 
O my Fredrick, my conscience beareth me witness, that the things which you say, be true and rightful: but thereof springeth a grief in my heart.  Fred. 
Why so? did you feel any such grief when we treated of Predestination or of free-will?  Lew. 
No, none at all.  Fred. 
I believe you Lewis. For knowledge bringeth no grief, but rather gladness, as which leaveth the old man unappaired. 
The knowing of many, yea or of all things is no let but that men may serve the Devil.  For although you could skill of all manner of mysteries, yet might you serve the devil ever still. But now when we deal with the foresaking of ourselves, the flesh perceiving that she must go to wreck for it, playeth as Harlots are wont to do when young men give them over. They vex them with the desire of them, and try all means to hold them still. Even so that Harlot the flesh, which betwitcheth all men with the cup of her uncleanness, as soon as she perceiveth that a man mindeth to give her the slip, doth vex him with the desire of her still, and leaveth nothing unattempted, that she may hold him still. Hereof breedeth great grief, according to the greatness of the love towards the flesh, like as if you were to forsake your Country, look how much you were in love with your Country, so much would it grieve you to forego it. 
Sin be●ing our native Countri● cannot be forsaken without grief to us.  And surely sin is our Country, (for in sin have our mothers conceived us) which cannot be forsaken without grief. Here is that Cross of Christ, whereof he himself saith, If any man be minded to come after me, let him take up his Cross and follow me. And if any man come unto me and hate not his father & mother, wife and children, brethren & sisters, yea and even his own life, so as he be contented to bear his cross and to follow me, he cannot be my disciple. 
●e will ●arne to ●e our ●●es, we ●ust me●re it by ●re ha●●ng of o●●er men.  And to the intent you may understand what the hating of a man's self is, and what cross it bringeth with it, consider it thoroughly by the hating of another man. If you hated a man deadly, how would you be minded towards him? or what would you do to him?  Lew. 
I would wish him all evil even from my heart, & likewise envy him any good, I would be sorry for his welfare, & glad of his adversity. If a man brought me word of any mischance of his, I would rejoice at it, & both gently intertein & liberally reward the messenger with some gift. To be short, I would love mine enemies foes & do them good, & I would hate his friends and do them harm if I could. All his sayings and doings would I pry at, and take advantage of them, and by all means possible (yea divers times even to mine own harm) would I hurt him. Finally, I would kill him if I could, and that not by any common manner, but with the gree●ousest death that could be: and I would do what I could to wipe the very remembrance of him out of the world.  Fred. 
Now turn this your hatred Lewis, towards yourself: for you are a deadly enemy to yourself, 
Every man is a deadly enemy to himself: and how such an enemy is to be dealt with.  & aught to hate yourself deadly, and not other men, who cannot kill you, that is to say, your soul. And therefore you must take pains to wish all manner of evil, yea and even death, to yourself, that is to wit, to your flesh, and to envy her all good things, and to be sorry for her prosperity, & to be glad of her adversity. And that if any man tell you any thing amiss of yourself, you may rejoice thereat in spirit, and liberally reward the reporter thereof: and (to be short) that you may devise and do all things against yourself, as men are wont to do against those with whom they be at deadly food, & that you never rest till you have killed yourself. 
The flesh and the spirit are clean contraries and fight full but one against another.  And forasmuch as no man hath ever yet hated his own flesh, (as saith S. Paul.) You must first and foremost be divorced from your flesh, that she may no longer be your flesh, but strange flesh: and in her steed you must place the spirit, between whom and the flesh there can never be any more concord or agreement, then between fire & water.  Lew. 
O my Fredrick, to tell you the truth, me thinks the things that you speak of are as hard as stone.  Fred. 
I believe you Lewis, and so must it needs be. But be of good cheer, and begin even now to love me in spirit, because I am an adversary to your flesh. For it is for your benefit, and you can not be saved so long as your flesh is alive. Wherefore if you will be saved, see that ye hate yourself, and forsake yourself. 
A famili●ar example whereby he goeth about to teach a man ho● to forsake himself.  And I will tell you an example of this forsaking. If a servant give over himself in bondage to you, he abandoneth himself, that is to say, his own liberty and will, thenceforth to follow your will and not his own. Oftentimes when he would sleep, he must watch if his master command him: when he would go abroad, he must tarry at home: when he would play, he must work: and (at a word) he so foregoeth his own freedom, that if he be asked what he will do, or what he mindeth to do, he must answer, what his master listeth, at whose appointment he is. So we (if we belong to Christ, who hath bought us at a great price,) are not at our own disposition or appointment, but at Christ's: and therefore we must do, not what we l●st, but what he listeth, and worthily. For if he, being the way and the truth, did notwithstanding so submit his will to the will of his father, that he said, Not my will be done, but thine: what becometh it us to do, 
A treacle against the devilish lusts of the flesh▪ and the instigations of the ●icked will, to restrain them withal.  which are over-covered with errors and leasings? Therefore when you be about to be angry without cause, you must restrain your anger at the appointment of Christ. When you would give yourself to voluptuousness, you must abstain, and give yourself to sorrowing. When you would be avenged of any body, you must forgive him. When you would do a man harm, you must do him good. When you would laugh, you must weep. When you would sew for honour, you must endure shame. When you would seek riches, you must suffer poverty. And (to be short) you must in such wise depart from your own will: as if you b●e asked what you would, you may answer, nothing but what Christ listeth. 
That to the believer all things seem they never so high, hard, or above our power, are notwithstanding eas● to be done.  And all these things shall you do through faith. For unless you believed, you would not do them. But it is necessary to be understood what is meant by this sa●ing of S. Paul's, that we must proceed from faith to faith. There is a certain first and unperfect belief, whereby a man is moved to renounce himself. This being once kindled, becometh daily greater by a man's holding on, until at length he be come so far, that he doth as certainly believe all God's sayings commandments, promises, and threatening: as you believe that the day shall succeed the night. Hence springeth that almighty power of faith, wherethrough it is able to remove mountains, so as there is no pride, no covetousness, no lechery, nor (to be short) no vice so huge & great, which that faith is not able to put away, and to pluck up by the ●oote. Howbeit, ere ever a man attain to that strength, he is to endure many hard things in the way of his forsaking of himself, and without such hardness, there is no access to be had to that strength, like as a fig or a grape can not become sweet, except it be first sour. And because I myself have not yet obtained the victory, but do yet still sweat in the encounter of forsaking myself, and as yet am far of from the garland: I will say no more concerning the victory, that is to say, concerning the thing that is unknown unto me: but yet as much as I can I will help you (by God's grace) in the encounter, if you will be my companion.  Lew. 
Truly for my part, although myself do shudder & start back at it, y●t am I carried with my spirit & mind to follow you. For I see no other way for a man to be saved, 
There is but only one right way to the atteinment of salvation  but by departing out of his own nature, that he may put upon him the nature of Christ, and by caring, studying, striving, and taking pains to repair the image whereafter we were created. And therefore beseeching God that it may be to his glory & mine own salvation, henceforth I yield myself into this way as a follower of Christ, taking god for my guide.  Fred. 
And I thank God for this willingness which he hath given you, beseeching him to finish his work which he hath begun in you, & to bring you to that point, that ye may at length serve righteousness as you have seru●d unrighteousness, which thin he will undoubtedly do, except you grieve his spirit and cast it out through your disobedience. 
Men must ●ot conceive purely & niggardly, 〈◊〉 ●●rge●y and abundantly o● gods ●●acious goodness.  Finally of this I will warney ●n, that you must have a rich faith, because you believe in him that is rich in doing good. For men have ever sinned in believing untowardly, and more niggardly of Gods gracious goodness, than they ought to do. Abraham and Sara were rebuked for laughing, as though it had but a matter to be laughed at, that God promised them issue when they were both old, and Sara moreover bar. in. Zacharias the father of john Baptist was stricken dumb for a time, because he believed not the Angel's words. We be commonly more forward in following the weak belief (or if I may so term it) the unbelief of the godly, then in following their full and rich belief. Why do we not rather follow those which durst believe all things? Eliseus durst crave double the spirit of Elias, 
We can not ask● so largely at God hand, bu● that his bounty will surmount it.  (which sooth was a great thing even by the record of Elias himself) and yet he obtained it: so unpossible is it for any faith to be so great, but that God's gracious goodness and power do surmount the same. All things (saith he) are possible to the believer. Again, Whatsoever ye ask, believe that you shall obtain it, and ye shall have it in deed. Remember (I say) the saying of Elizeus, speaking after this manner to the poor woman: Borrow oyle-vessels of thy neighbours, yea borrow a great sort, and the Lord will fill them all full. Even so Lewis, let us do our endeavour that we may have such a faith, as may be able to receive the greatest good things, and let us be bold to believe that God both can and will bring to pass, that we shall love him alone with our whole heart, soul, power, and strength. 
●od will ●●aunt us ● good ●●ings for ●hristes ●●ke.  And he of his own gracious goodness will bestow all things upon us, much more largely than we can even think, for his son our Lord jesus Christ's sake, to whom be honour, glory, and dominion for ever. Amen.  
FINIS.   

A godly and fruitful prayer, which being gathered out of the whole Dialogue, doth briefly comprehend the chief things that are to be observed therein, & are there more largely opened. Made by Abraham Fleming Londoner borne.  
Almighty and everlasting God, which upon us wretched sinners, hast heaped up many or rather infinite benefits, and upon us untamed Hekfars despising the healthful words of thy commandments, hast bestowed most singular ornaments, even the riches of thy grace: behold our lowliness, and see how we cast ourselves down in coming to make suit at the throne of thy Majesty, crying for help from heaven, that we may be bold to bring those things to pass, which of our own power we be scarcely or rather utterly unable to attempt.  
Let thy son Christ the bright light and full wisdom of the father, shine unto us: Let him be our guide and director: let him enlighten our dim hearts: Let him soften the thing that is hard, scour the thing that is filthy, sweeten the thing that stinketh, righten the thing that is crooked, lighten the thing that is dark, hallow the thing that is unholy, and finally make whole and perfect in all points, the thing that is maimed and unperfect, that by that means we may at length become the forewarder to perform those things which thy divine word enjoineth us, and to leave the things undone which we be forbidden to meddle withal.  
Grant O merciful God, such light of true knowledge, as may lead us forth right, and make us to walk without stumbling, in the ways of thy word. Let the true obedience take deep root in us, which is wont to be more acceptable and pleasant to thee, than any sacrifice. Increase in us that faith, without which we can not please thee. Let that faith be effectual and mighty in us, that having shaken off all distrust, and put away all disobedience, we may not only begin, but also proceed and persever a●ter such a sort in believing, as we may become worthy of the name whereby we be called.  
And forasmuch as the nature of faith & obedience is such, that the one followeth the other as unseparable companions, insomuch that faith without obedience is dead, and obedience without faith is lifeless: bestow both of them upon us most gracious father. Give us minds desirous to know the truth, and able to conceive the secrets of thy word: that all our sayings and doings may yield to the government of right reason. Good God we beseech thee give us not over in bondage to our own blind and unsavoury judgement, whereby we being led, or rather carried away may neglect our whole duty towards thee.  
Bring to pass we beseech thee almighty Father, that unto thee which haste raised us out of nothing, shaped us of clay, fashioned us after thine own image, endued us with the light of reason, and finally enriched us with many gifts, unto thee, I say, we may think ourselves beholden for all things which we have, commending thee for them, and setting forth thy praise. Let us yield ourselves serviceable and obedient, first unto thee O most high God, and secondly to our parents, and to all others which love us, & seek our welfare.  
drive from us all fleshly fear, which letteth us to acknowledge our sins, and maketh us rather to conceal them. Let the conscience of our misdeeds sting us, let that sharp and piercing spade of thine (I mean heart grief according to the will of God) cut up the sandy, dry, and droughty soil of our hearts, that bewailing our sins and repenting us of our life forespent, we may give over ourselves wholly to thy haevenly will, resort unto thy holy Tabernacle, give ourselves earnestly to prayer, delight in uncorruptness of behaviour, and finally shun all manner of words and deede● from which the word of life dissuadeth us.  
Grant O Lord we beseech thee, that we cooping up our wandering lusts into a corner, may worship thee sincerely, and offering up our bodies a lively sacrifice unto thee, may fasten our faith on thee alone, sticking fast to thy promises, & depending a●l wholly upon thee. Grant we beseech thee O merciful father, that we may acknowledge thine unsearchable goodness, make our songs thereof, and have it in admiration. Pluck out of our hearts all the roots of unbelief, that we may truly, devoutly, and undoutingly believe in thee.  
Let Abraham the father of the faithful teach us what manner of belief we ought to embrace, namely that which leadeth to salvation, all counterfeit and idle faith being, put to slight. A substantial and sound judgement power into us, O everlasting God, that having taken our last leave of worldly belief, we may cherish in us that true faith sent down from heaven, whereby we take hold of Christ jesus, through whose power and working we may be able to perform the things which may best beseem the faithful: and that being moistened in our minds with the dew of thy heavenly wisdom, we may labour to attain to the heavenly things.  
Grant O most merciful father, that we may be faithful and obedient, first unto thee, and then to all others under whose government thou haste put us, that by this means our consciences may be eased of most heavy burdens, and we at length have whereof to rejoice and be glad. We know O everlasting God, that our salvation cometh of thy free bestowed mercy, whereof there is none other way for us to take hold, then by true & undoubting faith, through which faith our forefathers became most highly renowned, and by furtherance thereof wrought things to be wondered at. Vouchsafe O loving father, of thine infinite goodness to enrich us with this faith, that being thoroughly endued therewith, we may perform the works of Charity, without the which all faith or belief whatsoever it be, as filthy and unworthy of so much as the bare name of faith. But unto us which strive to please thy divine majesty, grant O merciful God that we may foster, cherish, and show forth that justifying & quickening faith, wherewith Paul being furnished and armed at all points, became a most patiented indurer of very many perils, even which were deadly: insomuch that he did set more store by the love of thy Gospel, then by his own life, than the which there is not any thing in the world more dear. Not without cause do we complain, most merciful father, that this faith is nowhere to be found among men: for all kind of naughtiness is crept into the whole world, and there is not any corner so secret, which is not most shamefully disgraced and filthily defiled with the uncleanness thereof. O lamentable age. Among the other impediments of faith (which are many, as thou knowest O thou inhabiter of the highest heavens) there steppeth forth self love, who calleth us back from the true worshipping of thee, and by tickling us in the ear with I wots not what, is wholly occupied in persuading us to set our minds upon the things that are here beneath, and to leave the care of the things that are above, to them that are above. Good God cast out this devil, that we may no more serve the flesh, but that the spirit may at length overrule us. Without whose stay, forasmuch as man's mind being slippery and turning to every opinion, is oftentimes snarled in such snares of errors, as he can never get out of: we beseech thee bereave us not utterly of the light of thy heavenly grace, least as some have boldly denied the rising again of thy son, so we also do fall into the same dungeon never to get out again: but rather grant that by believing we may become partners of the unspeakable glory, which thou wilt show forth in the last day.  
Sort us out O almighty God, from the company of those which believe not Christ's commandments whosoever they be, and suffer us not to become like the unbelieving people of Israel, who being overcovered with the multitude and hugeness of thy benefits, wallowed themselves in the puddle of their own wickedness, not even then departing from their shameful lewdness, when they perceived thy love turned into hatred, thy patience into fury, and thy long sufferance into revenge.  
Finally O most merciful father, to the intent we may heartily believe, drive all self love far from us, make us deaf at the persuasions of false prophets: let us rather hate then love ourselves: let us acknowledge that all things lie open to thy power. Let us discern how deadly a poison self-love is, let us despise the pleasures of this world, let us beware of the whorish deceires of our own flesh, let us shun the spiteful delights of this world, let us be afraid to stand in less awe of thy wrath and vengeance, then of men's threatenings and punishments, let us abhor the serving of the devil, let us be desirous to forsake our own native country, that is to say, sin, let us learn to hate ourselves by the hatred of others.  
Let us have skill how to deny ourselves, let us beat down the devilish lusts of the flesh, being fenced with the shield of faith as with a bank, let us set ourselves against all dangers, let us reap thence a most plentiful crop and store of fruits, and being guarded therewith, let us encounter with out enemies both at hand and aloof, march on the right and ready way to the attainment of salvation, and have the best opinion that may be concerning thy heavenly gracious goodness, acknowledging that it is able to perform more than we can either crave or devise.  
Let us consecrate ourselves wholly unto thee, leading a holy and uncorrupt life, that by that means, after the breathing out of our Ghost, and the burial of our body, we may rest at length most happily in thy lap. All these things, and whatsoever else both this flightful life of ours craveth, and also the endless world to come requireth, vouchsafe most bountiful and merciful father, to bestow upon us abundantly, through jesus Christ our Lord. So be it.  
FINIS.   

¶ Imprinted at London by Thomas Poorfoote: And are to be sold at his shop over-against S. sepulchres Church without Newgate.