A CONFERENCE OF FAITH. Written in Latin by SEBASTIANUS CASTELLIO. Now Translated into English.  Mark 9.23. All things are possible to him that believeth. Phil. 4.13. I can do all things through Christ. 
LONDON, Printed by J. R. for John Barksdale at the Five Bells in New-street, near Shooe-lane, 1679.   

To his Friend D. of C.  
SIR,  
I Confess I was glad when I heard you lately (being with you in your well chosen Library) Commend Castellio; whose Dialogue De Fide, I told you I had Translated, and taught Ludovic and Federic to speak English. I shall be willing (as you moved me) to do the rest, if I see this does any good to the English Reader, and serveth towards the plucking up of that vulgar noxious Error concerning Faith, rooted in the hearts of our People so deep, that there is need of more hands to join with yours for the Eradication thereof, I commend your holy Studies to the Father of Lights.  
Your Servant, R. of N.   

Theodorus Zuingerus in Theatro vitae humanae. p. 2808.  
SEBASTIANUS CASTELLIO, a most Learned and most Holy man, when he came from Geneva to Basil with his Wife, was so pressed with poverty, that he was near famishing, unless JOANNES OPORINUS the Printer had sustained him by his Liberality, and encouraged him to the Translation of the Bible. Having then obtained the profession of the Greek Tongue, he had greater relief of his poverty, especially his Fame (which yet he never affected (as all good men can witness) drew unto him Scholars from the remotest Nations. At his death he left Riches, worthy of a Christian man, seeking his Treasure in Heaven. Therefore his Scholars of Polonia were at the charge of his Funeral, and they honoured him with a fair Elegy. He hath left ample matter for Pious and Learned men to exercise their liberality upon, a good number of poor Children.  
He deceased 4. Cal. Jan. An. Ch. 1563.   

Philip. Melanch. to Castellio.  
WHen I considered the Ornaments wherewith you are endowed, I could not choose but love you, though we had no familiarity; and here are many Witnesses, of the honourable mention I do often make of you among my Friends.   

A CONFERENCE OF FAITH. The Persons LUDOVIC and FEDERIC.  
The Argument.  
What it is to believe in God: What is the Virtue either of Worldly or of Divine Faith: What are the Impediments of Faith: By what means a man may be able to hate himself, and to renounce himself by Faith, and by the Spirit to kill the deeds of the Flesh. In sum, He that believeth in God, and in his Son Jesus Christ, is able by the Virtue of that Faith, and by the Holy Spirit, to mortify his Flesh with the Lusts thereof, and to serve God in Spirit and in Truth.  LUDOVIC. 
I have willingly heard boast 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 shown, that God commands nothing which cannot be done. For I was persuaded before, as is it commonly heard and taught, that we are not able to Obey God's Precepts: which persuasion 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.  FEDERIC, 
And I have found the same by my Experience, Ludovic; nor could I apply myself truly and seriously to obey before I did believe it possible for us to obey. Whence I learned the force and virtue of Faith. For Faith drives a man to the study and resolution 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 yourself, Ludovic, ours and others Disputations are (that I say no worse) unprofitable, except they bring us to obedience, and to the new man.  Lud. 
These things are true, Federic, therefore to the End I may reap some profit from our Conference, I entreat you, show 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.  Fed. 
O my Ludovic, would to God I myself 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 than I have gone myself.  Lud. 
Yet I believe (and methinks I see it) that you have made further progress than I; wherefore, pray show me the way, at least so far as you have proceeded.  Fed. 
I will gladly do it, Ludovic, as I am able, God being my Guide. But I fear lest the difficulty and roughness of the way may deter you.  Lud. 
Be not afraid. I hope I am ready for all things, though difficult, so that I may come whither I desire.  Fed. 
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 Epistle to the Hebrews hath Written: That without Faith it is impossible to please God.  Lud. 
I know it.  Fed. 
Therefore it is first of all necessary, that you believe in God, if you will be saved.  Lud. 
Go on therefore, Federic, to other things; for as to Faith, I have ever from my Childhood believed in God, and truly I think there be very few, if any at all, which do not believe in God.  Fed. 
Indeed, that is easy to be said, and so they are commonly persuaded: but I fear lest it be said rather rashly and of custom, than sincerely. For I sometime also have believed the same, both of myself and others: but when I came to Examine, I saw how far I was absent from it.  Lud. 
Do you think then, that I have not Faith?  Fed. 
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 show, you have not that, wherewith you suppose yourself to abound. And indeed the first step to the knowledge 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?  Lud. 
What do you mean by believing in my Father?  Fed. 
To have him truly for your Father, and depend wholly upon him.  Lud. 
I did believe in him certainly.  Fed. 
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.  Lud. 
No more than I did of my own.  Fed. 
Then if any ill happened to you, you looked only to him.  Lud. 
I did so.  Fed. 
And if he promised you any thing, you doubted not of his fidelity and performance.  Lud. 
No more, than if I had the thing promised in my own possession.  Fed. 
You were then not follicitous about his Office but your own only.  Lud. 
You say true.  Fed. 
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 absurd, nevertheless you did it, and not doubtingly enquired into his doing.  Lud. 
It is so indeed. For when at a time were brought fresh Grapes, and he bade 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 seemed absurd and unreasonable to me, that the Branches were cut off, which nature had made, and which seemed fit to bring forth Fruit. But always this thought was in my mind: unless this were good, my Father would not do it.  Fed. 
Now let us come to God. You say you believe in God your 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, lest he to whom they are to be confessed be alienated in mind from them, as vicious, 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 myself, and deplore them, and I doubt not, they are in others; unless they have 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.  Lud. 
O my Federic, I am ashamed to confess, but shame is to be swallowed. I truly am oft, and very vehemently solicitous and anxious about necessary things, lest Bread, or Wine, or other things fail me; especially when I see I have little Money remaining, and have no ready way to get more Money.  Fed. 
But if you have your Purse full, or if you have any ready way of supply, than you have no solicitude at all, or surely less.  Lud. 
It is so.  Fed. 
You trust therefore to your Money, or to your Industry, more than to God.  Lud. 
It is so certainly.  Fed. 
But when you were a child, you trusted your Father only.  Lud. 
Yes.  Fed. 
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 yourself, Ludovic; many things are to be learned, which lie 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?  Lud. 
Yes very much, I am not patiented in adversity, and turn my mind every way to all human remedies.  Fed. 
What do you concerning things promised? God hath promised you, that he will supply you 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?  Lud. 
Truly I am very short of it.  Fed. 
But if Henricus Rotenfeldius your neighbour, 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 solicitude.  Lud. 
Yes.  Fed. 
Now God hath promised you not three hundred Crowns, but all things necessary, and you distrust, and are solicitous.  Lud. 
You say true.  Fed. 
Therefore you believe in God less than in, I will not say your Father, but Henrieus Rotenfeldius.  Lud. 
I am forced to confess the Truth.  Fed. 
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 falsely accuse him either of want of Truth, or want of Power.  Lud. 
'Tis true.  Fed. 
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 yourself?  Lud. 
Verily, I should value all that I have as nothing, and as here a stranger, have my mind already at 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 solicitude, 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 form in my mind the bravery of the House, and place, and persons, where I should dwell, which yet I had never seen.  Fed. 
I believe you Ludovic: for I have had the like experience in myself. But what if you had not believed that messenger?  Lud. 
I had continued in the same state I was in.  Fed. 
And what if one had seen you remaining in that state, would he not easily have affirmed, you did not believe the Messenger.  Lud. 
Easily.  Fed. 
Now let us come to the purpose. God hath promised 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 Heaven, that no earthly care should trouble us, no solicitude or vexation touch us.  Lud. 
Yes certainly.  Fed. 
Now, when we rejoice in gain, grieve in loss, are sorely affected and dejected with disgrace, exult and are glad of honour and pleasure, all which are earthly things; is not this a plain Argument, that we do not believe God's promises, but cleave to an earthly inheritance.  Lud. 
It is.  Fed. 
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?  Lud. 
Surely I fear, we should not believe him.  Fed. 
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 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?  Lud. 
Nothing less.  Fed. 
Therefore you have not Faith.  Lud. 
But they say that there is no need of Miracles now.  Fed. 
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 of Healing? Do all speak with tongues? But I require that which St. Peter exacts, Add, saith He, to your Faith Virtue. Surely it is necessary that the Faith of every man, and of every time, have Virtue, if it be joined with Love. Which that you may the more easily understand, consider what is the Virtue of Worldly Faith. A man believes Riches to be good, and that he can attain to them by Merchandise: Therefore he leaves at home ofttimes a beautiful and beloved Wife with tender Children, and ventures upon great perils of ways, Robbers, and the Sea, and suffers intolerable labours, that he may fetch those believed and beloved Riches, even from the farthest parts of the World. Such vigour and strength doth his Faith beget in him. For unless he did, believe he would not 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 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 cheerfully to please their Mistress? and account themselves happy in suffering for her. Moreover the same virtue 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 die than fly? Truly from hence, that they are verily persuaded they ought to do so. And had they so persuaded themselves in all virtues, 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 examine our Faith, and see whether the Spirit of Christ dwell in us. Christ pronounces them blessed, who hunger and thirst after Righteousness; and hath commanded us to lay up our Treasure in Heaven. Go too now Ludovic, do you feel in yourself 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?  Lud. 
Nothing less.  Fed. 
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 Curseth you? Wish well and Pray for him that revileth you? Endeavour his safety, who plots your destruction.  Lud. 
Indeed I am very far from it.  Fed. 
Therefore you do not believe in Christ. For if you did believe, you would obey his Commands.  Lud. 
But I did not refer Faith to this obedience.  Fed. 
What manner of Faith than did you conceive?  Lud. 
A belief of the free mercy of God, exhibited to us in Christ.  Fed. 
To what purpose then, did you think the Precepts of Christ are.  Lud. 
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, and will communicate his performances to us.  Fed. 
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 complete and mighty Faith, is that by which they subdued Kingdoms, wrought Righteousness, attained the promises, and performed things worthy of every considering man's admiration. Heb. 11. For he doth not 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 say 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 falsely boasteth himself of Faith. Therefore, whereas men commonly challenge to themselves Faith, when they do nevertheless live in all kinds of wickedness, they Lie, nor have they a lively, but a dead Faith; which does no more deserve the name of Faith, than a dead man the name of a man. Christ himself sufficiently shows, 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, chaste, humble, benign, liberal, and endued with the rest of such Virtues, see how far absent you are from showing 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 Church's Faith: But this I require, that the Believer in Christ beget in others the same Virtues which Christ hath begotten in him; that is, that he make of Drunkards, Sober men; of Riotous, chaste; of Angry, Mild; 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 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 despairing, 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 a man partaker of the Divine Nature, and renders all things possible unto him. I have showed 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 they might be Martyrs, and make other men also Martyrs, killed themselves with many kinds of death, and persuaded 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 aught 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 God's 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 unto this presedt time, we both hunger and thirst, and are naked, and are Buffeted, and have no certain dwelling place, and labour working with our own hands, 2 Cor. 11. Are they Ministers of Christ? I am more: in labours 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 Shipwreck, 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 Countrymen, 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 watch often, 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, than we have reason to ascribe unto ourselves the same Faith: If not, let us not persuade ourselves we have that which we want, lest we be like him who Dreams he hath found a Treasure, and being awaked hath not a farthing.  Lud. 
O my Federic, I indeed have been in a Dream that I abounded in Faith, and now being awaked, with your words, I see plainly, that I and all the World are utterly void of it. For I neither feel in myself that power of Faith, nor find it in the World.  Fed. 
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 rejoice. As a Disease is ill, but the knowledge of the Disease is good: for it cannot be cured unless it be known.  Lud. 
By what means then, or by what Medicine, may this Disease of my unbelief be cured?  Fed. 
The Impediments of Faith are to be removed.  Lud. 
What are they?  Fed. 
That you have heard already of me in our former Conferences; but because you have not well understood it, being perhaps 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 Trial to be a Witness in his own Cause.  Lud. 
Because all men love themselves: and therefore will always either speak for themselves, or at least not against themselves.  Fed. 
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.  Lud. 
So it is.  Fed. 
And what they do not willingly hear, they do not willingly believe. For no man is willing to believe the things which 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?  Lud. 
The poor.  Fed. 
Why?  Lud. 
Because the poor should lose nothing by it, but rather gain.  Fed. 
What would the Rich?  Lud. 
They would hardly, or not at all believe it, because thereby they should become poorer, which they would not.  Fed. 
What if one denied Souls to be delivered out of Purgatory by saying Mass? Whether would more hardly believe it, the Priests, or the Lay?  Lud. 
The Priests: because by that opinion their profit would be diminished.  Fed. 
What if one should say Usury is unlawful to Christians? could that be persuaded to them that live and grow Rich by Usury?  Lud. 
Scarcely.  Fed. 
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.  Lud. 
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, have both taught and done quite otherwise.  Fed. 
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.  Lud. 
I see it clearly.  Fed. 
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?  Lud. 
Do fewer believe the Precepts than the History or Promises?  Fed. 
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.  Lud. 
But that which you say, All things are possible to him that believeth, seems to have been spoken, not of obedience, but of miracles.  Fed. 
'Twas spoken in General of all the works of Faith, which we have discoursed of before, alleging 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 God's pleasure, that by Faith miracles might be wrought, which yet are not necessary to man's 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 being the duty of all Believers, to do miracles not of all, as afore we have demonstrated.  Lud. 
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 say 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.  Fed. 
When I deny that they believe his Precepts, I would not 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?  Lud. 
Yes surely: otherwise they would never have sent their Spies into Canaan.  Fed. 
Why then did they not obey?  Lud. 
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.  Fed. 
Therefore they did not believe God's commands according to God's mind, when his mind was, that they should invade and subdue the Canaanites.  Lud. 
You say the truth.  Fed. 
Therefore they did not believe well.  Lud. 
Not well.  Fed. 
Are they then to be called Believers or Unbelievers?  Lud. 
unbelievers, in that respect.  Fed. 
Directly Unbelievers, Ludovic, for God calls them Unbelievers in these words, Numbers 14. How long will this people provoke me? And how long will it be e'er they believe me, for all the signs which I have showed 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 showed 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, than 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 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 you will hear his voice, harden not your hearts, as your Fathers, viz. hardened 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 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, who hath believed our speech? These things being so, it is manifest, Ludovic, that men are hindered from believing the truth by the love of themselves. But, if self-love were quitted, they would believe nothing so easily, as Truth; being naturally inclined 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 yourself.  Lud. 
O Federic, you persuade 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 myself.  Fed. 
I know, Ludovic, it is a very difficult matter, and above 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.  Lud. 
I beseech you therefore, show me the way whereby I may attain unto it.  Fed. 
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 palate, but mixed with poison to take away my life, and you knew it, Ludovic, who love me, what would you do?  Lud. 
Verily, I would with all speed and diligence advice you to take heed of tasting those dainties, or loving that servant; for he would secretly take away your life.  Fed. 
What if I should say, I am delighted with the obsequiousness of my servant, and the daintiness of the dish?  Lud. 
I would admonish you, not to value so much the present pleasure, as to lose your life for it.  Fed. 
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?  Lud. 
I would tell him of the disease, and as much as I am able dehort him from her company.  Fed. 
What if he said, I am delighted with her?  Lud. 
I would answer, Fish's also are delighted with the bait: But 'tis a folly to buy so little pleasure with so great pain, or rather with death.  Fed. 
What if he say, I cannot choose but desire the pleasure.  Lud. 
I would admonish him, that if he cannot as yet quench his lust, he would at least resist it and not obey it.  Fed. 
What if he obeyed it?  Lud. 
Then truly I should think him more foolish than 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.  Fed. 
You say well, Ludovic; Thus then. Every man's 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 poison, embraceth pleasures 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 yourself, 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, God will make thee do more than thou art able. For example: Thou sittest at a full Table, and hast eaten enough to renew thy strength, and to satisfy 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 poison in it. For first it calleth off thy mind from God, than 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 hurts the body, so that if thou hadst no soul, thou oughtest even for thy body's 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 yourself 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 show truth is of less value with you, than a peace of money? or, suppose one threatened 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, than thy body? 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, dost 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 men, or of any other thing, then of God, he doth more believe in men then in God.  Lud. 
O my Federic, my conscience witnesseth to me that the things you say are right and true, and thence ariseth sorrow in my heart.  Fed. 
What, when we conferred about predestination, or free will; did you feel any such sadness?  Lud. 
None at all.  Fed. 
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 one's self, the Flesh is sensible, she must perish; and she doth as harlots use to do, when they are forsaken of young men, they torment them with desire, and by all means endeavour 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 departed 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 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?  Lud. 
Truly I would hearty wish him all evil, envy him all good, grieve at his prosperity, rejoice at his adversity. If one should tell me any ill news of him, I should be glad and receive the Messenger courteously, use him kindly and reward him. Farther, I would love and do good to my enemy's enemies, and I would hate and do ill to my enemy's friends. All the words and deeds of my enemy I would watch and carp, and by all possible ways 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.  Fed. 
Now, Ludovic, turn this hatred upon yourself. For you are your own capital enemy, and aught to bear a capital hatred against yourself, not against others, who are not able to kill thee, that is, thy soul. Wherefore you must wish to yourself, that is, to your Flesh, all evil, even death itself, and envy all good to it: You must grieve at the welfare and rejoice at the evil thereof. If any one bring you ill news of the Flesh, you must rejoice in the Spirit, and reward the messenger. Further you must devise and act all things against yourself, 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.  Lud. 
O my Federic, let me confess the Truth, you have seemed to me to speak stones.  Fed. 
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 can you be safe, while your Flesh is living. Wherefore, Ludovic, take care as you tender your salvation, to hate yourself and renounce your Flesh. And I will show 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 wovid sleep, he must watch, at his master's command: he must stay within, when he would go abroad; work, when he would play. In a word, he so looseth his own freedom, 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, 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 yourself 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 honour; poverty, when riches. Lastly, you must so departed 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 do; really 'tis Faith by which men do all things. Now, we must understand, what S. Paul means 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 increased, the man persevering; becomes daily greater, till at length he comes to such perfection that he doth believe all God's 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 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 complete 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 myself, 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 God's help) give you the best assistance I can.  Lud. 
I truly, though my Flesh trembles and is afraid, am inclined by the Spirit of my mind, and resolve 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 God's glory be it, and to my salvation, at this instant I give up myself, to be your companion in this way, under the conduct of Almighty God.  Fed. 
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, being you believe in him who is rich in mercy. Very often have men offended, by too sparing and narrow a belief of God's 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 Angel's 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 complete. 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 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 neighbours, 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 than we can conceive, in the name of his Son Jesus Christ our Lord: To whom be all Honour and Glory and Dominion for ever and ever.  Lud. 
Amen.   

Sebastianus Castellio TO Bonifacius Amerbachius A Famous Councillor.  
BEing the admirable frame of Heaven and Earth, and the perpetual vicissitude of Night and Day, do continually set forth the Praises of God Almighty and All-merciful; nor is there any Nation of the World, that doth not hear the Speech and Doctrine of them; it followeth, that the God, who is Maker and Governor of this Universe, aught to be Worshipped and Praised by all Men every where. And, had not men degenerated from that goodness of Nature, wherein they were created, they might have learned Piety and Religion, from this making of the World, and from so great and perpetual benefits of God towards them; but because, being corrupted by the transgression of the first man, they run headlong into all Sin, and so unto Death, it pleased God, (in opposition to this licence and mischief) to deliver a Law of Holy living, which whosoever would obey, they might avoid the evil of Sin and punishment, and attain unto a happy life.  
Now, because that Law, neither was extant among all Nations, nor was able (through their obstinacy) to retain the Israelites, to whom was given, within the compass of their duty; God at last sent his Son into the World, who might take away the Partition Wall, and spread his Gospel amongst all Mankind, and Redeem us by his Blood, and by the instinct of his Divine Spirit sweetly draw us into the right and the good way, and so conduct us to blessedness eternal.  
Wherefore, being obliged by so great beneficence of God, 'tis not only commendable, but (if we would be Saved) neccssary for us to bear grateful Minds, and to our power answer his benefits by doing our duty to him. And our duty is (as Christ our Master and Saviour hath taught us in Brief) to love God with all our Heart, with all our Mind, and with all our Strength, and to love men as well as we love ourselves. And, whereas it is the part of humane love, to do good to all as you are able, and to hurt none; Divine love, because we can do no good to God, exacteth at our hands, that every day we be employed in celebrating his goodness, and Singing Praises to his Name. Whosoever is endued with this Love, is carried unto God with such a strong inclination and desire, that he esteemeth Riches, Honours, Glory, (for which others do and suffer all things) nothing worth; and is so much delighted in God's Law, that he Meditates upon it Day and Night, thinking all time lost, which is not bestowed upon him, from whom all good things descend.  
If this were deeply fixed in our minds, surely we should not lay out so great a Portion of so short a life upon those Arts and Matters, which do so little conduce either to the Glory of God, or the profit of Mankind; but not do it ourselves wholly to this heavenly Philosophy, or Sophy rather, that is, to Wisdom. For indeed, this Discipline is not (as some imagine) such as cannot be well learned without the aid of profane Letters. It were absurd, if not impious, being profane Wits (whose Authors were not only ignorant of God but most of them evil men) can be without this Heavenly Doctrine, to say, the Christian Doctrine cannot consist without them, whose Masters pronounceth St. Paul foolish and unlearned. For, as God would have nothing in the Sacred Books which is not pertinent to his Worship; so is there nothing wanting, which is pertinent. We must not believe a Master infinitely perfect to have furnished us with maimed and imperfect instructions.  
Yet I say not this, as if I thought the use of profane Letters were to be laid aside; for if one learn in them the Nature of things, and the actions of men, to this end that he may adore and Honour God, the Author and Governor of them, he does well, in my judgement, and seemeth to be conversant, not in a profane, but a Sacred work: because he so follows that Study, that it may not hinder, but serve and advance Religion. But to have good manners, and the right way of life may be learned either from the trifles of Poets, or from Sentences of Philosophers, being uncertain, and most part false and contrary each to other: this were all one, as if men since the Invention of Guns, would Fight Battles with their Fists. I conclude therefore, my honoured Amerbachius, that the sacred Scriptures are to be turned and studied Night and Day; so studied, that both we ourselves may frame our lives according to their prescripts, and teach others committed to our trust to do likewise.  
Basil. Aug. 10. An. 1547.  
THE END.