Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	fulfil_v	walk_v	7,124	5	7.8550	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17486	Concerning the true beleefe of a Christian man a most excellent and profitable dialogue, by S.C. Herevnto, besides the marginall notes, declaring the chiefe points of doctrines, there is added a godlye and lightsome prayer, which in certain breefe petitions, comprehendeth the very contents of the vvhole vvorke: vvritten in Latine, by Abraham Fleming Londoner borne. To the right Reuerend Father in Christ, Iohn Bishop of London. Translated out of Latine, by Arthur Golding.; De vera Christiani hominis fide. English.	Wittewronghelus, Jacobus.; Fleming, Abraham, 1552?-1607. A godly and fruteful prayer.; Golding, Arthur, 1536-1606.	1582 (1582)	STC 4301; ESTC S109605	31,186	106

to him alone And yet by the vvay I vvill let passe that cheefe and intire care of yours vvherewith you bee often touched namelye of preferring the bookes of learned men to light by the reading and considering vvhereof your Fatherhoode knovveth that so many as studie them as becommeth them being stayed vp and inlightned vvith right reason and founde iudgement doe gather most plentifull fruite For these resemble not those vvhich in setting forth Book●s doe play the poysoners vvho into their slubbersauces doe put liquerice or of the choysest suger beaten into poulder that they may vvith the lesse lothsomnesse and misliking be conuayed into the stomacke and afterwarde shead themselues into all the conueiaunces of the body so as the vaynes at length maye swel the bovvels burst and finally the vvhole man be killed Naye they be muche more hurtfull then the poysoners vvhiche destroy but only the frame of the body for they infect the very soule killing it vtterly and throvving it headlong into the tormentes of Hell vvhiche shall neuer die nor cease Contraryvvise the vvorkes of the right beleeuers be they little or be they greate yield such profit to the Readers that they grovv euer better but neuer vvoorse euer skilfuller holyer purer perfecter and acceptabler to God The reason vvhereof hath ledde your Fatherhood so to fauour the vvritten Copie of this little Booke vvhich treateth lightsomly of the true faith of a Christian man that among other Bookes whereof the nūber is infinite vvith the superscription of your own hand you haue authorised the same to be printed that it may go abrode and be common in the hands of all such as desire to haue the triall of their faith The vvhich now comming forth vvith a new outward shew if your reuerend Fatherhoode shall vouchsafe to accept vvith the accustomed fauor of your good countenance and to suffer it to rest vnder the shadow of your defense yelding your self to be as Patrone of it considering that the booke is commended inough of it selfe and the vvriter therof vvas notably learned and hath deserued very vvell of the true Religion vvhich vve novv imbrace or as I may vvell say that it shall be the better vvelcome to all such as loue the Christian faith so am I vvell assured that it shall turne to the great benefite of many and besides that though I be sore hindred vvith the great vvaight almost of daylye businesse you shall stirre me vp to take in hande the Translating thereof into Englishe and to make an ende of it euen oute of hand GOD moste gratious and almightye graunte you abundaunce of his heauenly grace shead vppon you the most sweete Oyle of his hol● spirite daylye increase your Honour and lengthen the time of your life that hauing putte the enimies of the Gospell to flight sette foorth his glory inlarged his Church and happily ended your last day you may liue for euer blessedly placed at the right hand of Christ the vnspotted Lambe and firste begotten of the Father So be it Most addicted to your Honor ABRAHAM FLEMING Londoner borne ¶ The Argument of this Dialogue WHat it is to beleeue in God and what wonders are wrought by the power of beleefe be it worldly or diuine and what thinges doe hinder beleefe Also how a man may hate himselfe and by fayth forsake himselfe and kill the deedes of the fleshe The effect of the talke is this That he which beleeueth in God and in his sonne Iesus Christ is able by the power of that beleefe to mortifie his flesh with the lusts therof through the holy Ghost and to serue God in spirite and truth A most excellent and profitable little Booke concerning the true christian faith ¶ The Persons that talke together are Lewis and Frederike Lewis GLadly in good sooth Friende Frederike haue I hearde your talke both yesterday and to day and therby I haue learned many thinges which I knew not before and this is one thing which hath cheefly mooued me that you haue shewed that our Lorde commaundeth not any thing which is vnpossible to be done For I was of beleefe before that as it is cōmonly hearde and taughte Gods commaundements are vnpossible to be obayed Which perswasion to tell you the truth hath made me slowe to obay so as I neuer strayned my selfe to obay with my whole power Fred. The lyke hath befalne vnto me also and I could neuer yield my selfe truely and earnestly to obaying before I beleeued that it was possible to obay And truelye hereby I haue learned the force of Beleefe which Beleefe maketh a man desirous willing to obaye And desire being afterward matched with power giuen of GOD bringeth to passe that a man doeth the things which he hath beleeued himselfe to be able to doe and so he is saued by obaying as hee was earste vndone by disobeying And so being led by the spirite of Christ he fulfilleth the rightuousnesse of the lawe not walking after the flesh but liuing after the spirite whiche righteousnesse is therefore called the righteousnes of the law not for that it maketh the beleeuer righteous but because the law requireth it For the whole performaunce thereof is Christs because it is brought to passe by his power and spirite liuing and working in those that are his The Law then commaundeth and Christ fulfilleth and so the praise is due not to the commander but to the performer Neuerthelesse it were to smal purpose to beleeue that it is possible to obay God vnlesse a man do also know the way how god may be obayed without the which obedience fayth is dead and without fayth no man canne be saued But this I would haue you to bee perswaded of my Lewis that the discourses both of vs and of al others are to saye no worse of them vnprofitable if they trayne vs not to obedience and to the renewing of the man Lew. These things are true Frederike Therefore that I may fare somewhat the better by your communication I pray you shewe me by what meane I may attayne to obey God For inasmuche as you haue shewed me by your talk that it is possible to be done I haue conceyued a desire of obeying Fred. O my Lewis would God that I my selfe were rightly obedient to the intent I might leade thee as it were by the hande to obedience As now it is vnpossible for me to leade you further then I myselfe haue attayned vnto Lew. Yet notwithstāding I beleeue you haue proceeded further forward then I haue done therfore I beseech you shew me but as farre as you your selfe are gone Fred. Willingly will I do that Lewis but I am afrayde the hardnesse and roughnesse of the way will scare you from it Lew. Feare not I hope I am ready to all things be they neuer so harde so I may attayne to the ende that I desire Fred. I pray God to stablishe this willingnesse of yours and to bring it throughout to

VVhich walke not after the flesh but after the spirite it is bitter and of very few beleeued And to make few words men do easily beleue that they shall reape with ioy but if you tel them that they must sow with teares they put that sentēce ouer vnto Christ. Herevpon it commeth to passe that the false prophets because they teach delectable things blaze abrode Gods pleasaunt promises with open mouth do easily find credit wheras the true prophets because they vrge men and make them afraide with threats and teach the truth seuerely do beare sway among very fewe according as Esay crieth out Lord who hath beleeued our preaching Heereby it appeareth playnly my Lewis that self-loue is the let that men beleue not the trueth And if selfeloue were done away they would beleeue nothing so easily as the trueth as who are borne vnto trueth and do by and by fall in acquayntaunce with it as a thing of their owne kinne if there be no impediment to let it Therefore if you will rightlye beleeue the trueth that is to say God you muste needes put away selfeloue or rather conceiue a hatred towards your selfe Levv. Truly Frederik you win me to be of your minde in these things but it is no smal matter for a man to hate himself Nother do I see how I may attaine vnto it or yet perceiue whether it be possible for me to attaine thereto I am so farre in loue with my selfe Fred. I know Lewis that it is a very hard thing and passing the strength of man but in this case we must beare in minde how that whē Sara beleued not y t she might breede child our Lord said of her Is there any thing which god can not do The things y t are vnpossible to man are possible to God wher god is our guide nothing is to be despayred of Lew. I beseech you then shewe me the way to attayne thervnto Fred. By Gods leaue I will do it giue eare vnto me If I had a Seruant in whom I very much delighted fayrespoken and seruisable whiche should prepare me some meates that best liked mine appetite with the same meates should mingle poyson to bereeue me of my life and you who loue me should haue knowledge thereof what would you doo Levv. Surely I would spedily and earnestly giue you warning that you should not taste of those meates nor loue that seruant for that he lay in wayte for your life Fred. What if I should say that I am delighted with the seruisable behauiour of that seruant and with y e sweetnes of his cooquerie Lew. I would counsel you that you should not make so great account of your present pleasure as to loose your life for it Fred. What if some friende of yours were in loue with a flattering and a peinted harlot whiche were diseased with the Frenche pockes and you knew of it what would you do Levv. I would make him priuie to her disease and to the vttermost that I could I would disswade him from her companie Fred. What if he sayde he were delighted with her Lew. I would tell him that Fishes also are delited with baytes but yet that it were folly to purchase so small pleasure with so great sorrowes or rather with death Fred. What if he should say that he can not but like well of the pleasure Levv. I would counsell him that if he could not yet restrayne the desire of his minde he should at leastwise resist it and not yeeld to obey it Fred. But what if he obeyed it for all that Lew. Then would I think him foolisher then the brute beasts and worthy of any mischief For fishes wolues foxes puttocks and such other be they neuer so hungry wil neuerthelesse forbeare the bayte if they spye or mistrust any snare or any thing wherewith they may be caught Fred. You saye trueth Lewis Thus then standeth y e case Euery mans own flesh is as a Harlot as Iudas termeth it in his Epistle yea and a peinted harlot which with her inticements fayrefawnings doth allure delight egge the man to sinne hold him down in sinne and at length throw him headlong into death of the soule And man beeing ignorant of the poyson imbraceth the pleasures yeelds himself ouer to them Now commeth in truth as a friend vnto him warneth him that y e wages of sinne is death declaring vnto him that his flesh whom he tooke to haue bin his friend is his deadly enimie Therefore if thou desire to be saued thou must beleue that thou hast not a more noysome enimie to thee then thy selfe that is to say thē thy flesh or thy lustfulnes that as thou hast hitherto loued it thou must hencefoorth hate it and resist it because it is noysome and deadly And although thou canst not ridde away her allurements out of hande as in deede thou canst not for they sticke fast to thee the trueth wyll saye vnto thee as it sayde in olde tyme vnto Moyses Go thy waye into Egypt for it lyeth in thee to doo that and I will bee with thy mouth and I will inable thee to do that which thou canst not do Euen so Lewis the trueth sayth vnto thee as now Do thou what thou a●t able and God will inable thee to do that whiche thou canst not do As for exāples sake Thou sittest at a well furnished table and hast eaten ynough already to refresh thy powers and to staunch hunger Now there is brought in some delicate dishe made to prouoke gluttony withall By and by thy flesh is tempted with it and putteth suche an imagination as this in thy head This is a fine dish if I eate of it I shall receiue pleasure by it But the spirite striueth against the flesh and warneth thee thus beware Lewis that thou yeelde not vnto voluptuousnes for voluptuousnes is a poysoner For first it calleth away thy minde from God than the which there can be no greater mischiefe For seeing that no man can serue two masters thou canst not serue both voluptuousnes and god because voluptuousnes ouerwhelmeth the minde beareth it downe to the ground and separateth it from God Besides this it also hurteth the body with surfetting insomuche that although thou haddest no soule yet oughtest thou to absteine from superfluitie euen for thy bodies sake I require not now that you should not be tempted with the inticements of the flesh but that you should not obey them And whereas you alledge that you can not but obey them you be easily disproued For if a man would giue you a floren to absteine from the sayde dishe would you not absteine Yes And will you not absteine by reason of the trueth Do you not hereby bewray that the truth beareth lesse sway with you then one floren Or if some man shoulde threaten that he would giue you a blow on the eare if you refrayned not surely you would

refrayne Beholde God threatneth a blowe vnto your soule and yet you refraine not The like I say of all other thinges You be minded to haue to doo with a whore but bicause a boye is by you doo it not Beholde God is present and yet you be not ashamed to do it Do you not nowe make lesse account of Gods presence then of the presence of a boy Or if you forbeare for feare of punishment at mans hande and not as well for feare of Gods punishmente doo you not preferre man before God You are angrye with a man and you woulde fayne cudgell hym but you forbeare for feare of the Magistrate Why forbeare you not as well for feare of God I pray you if you make as great reckoning of God as you doo of men why doth the feare of God beare lesse swaye with you then the feare of men You slaunder your neighbour God seeth the slaunder and yet you doo it neuerthelesse But if men sawe it you woulde not doo it Runne through all things after the same sorte Lewis and you shall see that whosoeuer doth more for the loue or feare of men then of God doth beleeue in men rather then in God Levv. O my Frederike my conscience beareth mee witnesse that the things which you say be true and rightfull but thereof springeth a greefe in my hart Fred. Why so did you feele any suche greefe when we treated of Predestination or of Freewill Levv. No none at all Fred. I beleeue you Lewis For knowledge bringeth no greef but rather gladnes as which leaueth the old man vnappayred For although you could skil of al maner of mysteries yet might you serue the diuell euer still But nowe when we deale with y e foresaking of our selues the flesh perceyuing that she must go to wrake for it playeth as Harlots are wont to do when young men giue them ouer They vexe them with the desire of them and try all meanes to holde them still Euen so that Harlot the fleshe which betwitcheth all men with the cup of her vncleannesse as soone as she perceiueth that a man mindeth to giue her the slippe doth vexe him with the desire of her stil and leaueth nothing vnattempted that she maye holde him still Hereof breedeth great greefe according to the greatnes of y e loue towards the fleshe like as if you were to forsake your Countrie looke how much you were in loue with your Countrie so much would it greue you to forgo it And surely sin is our Countrie for in sinne haue our mothers conceiued vs which cannot be forsaken without greef Here is y t Crosse of Christ wherof he him selfe sayth If any man be minded to come after me let him take vp his Crosse and follow me And if any man come vnto me and hate not his father mother wife and children brethren systers yea and euen his owne lyfe so as he be contented to beare his crosse and to folowe me he cannot be my disciple And to the intent you may vnderstande what the hating of a mans self is and what crosse it bringeth with it consider it throughly 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 al euil euen from my heart likewise enuie him any good I would be sory for his welfare glad of his aduersitie If a man broght me word of any mischance of his I would reioyce at it both gētly intertein liberally rewarde the messenger with some gifte To be short I would loue mine enimies foes do them good I would hate his friends and do them harme if I could All his sayings and doings would I prye at and take aduantage of them and by all meanes possible yea diuers times euen to mine owne harme would I hurt him Finally I would kill him if I coulde and that not by anye cōmon maner but with the gree●ousest death that could be and I woulde doo what I could to wype the very remembraunce of him out of the world Fred. Now turne this your hatred Lewis towards your selfe for you are a deadly enimy to your self ought to hate your self deadly and not other men who cannot kill you that is to say your soule And therefore you must take paynes to wishe all maner of euill yea and euen death to your selfe that is to wit to your flesh and to enuye her all good things and to be sory for her prosperitie to be glad of her aduersitie And that if any man tell you any thing amisse of your selfe you may reioyce therat in spirit and liberally reward the reporter thereof and to be short that you may deuise and doo all things against your selfe as men are wont to do against those with whom they be at deadly foode that you neuer rest till you haue killed your selfe And forasmuch as no man hath euer yet hated his owne flesh as sayth S. Paule You must first and formost be diuorced from your fleshe that she may no longer be your fleshe but straunge fleshe and in her steede you must place the spirit betwene whom and the flesh there can neuer be any more concord or agreement then betwene fyre water Levv. O my Frederike to tell you the truth me thinks y e things that you speake of are as harde as stone Fred. I beleeue you Lewis and so must it nedes be But be of good chere and begin euen now to loue me in spirite because I am an aduersarie to your flesh For it is for your benefite and you can not be saued so long as your flesh is aliue Wherefore if you will be saued see that ye hate your selfe and forsake your selfe And I will tell you an example of this forsaking If a seruant giue ouer himselfe in bondage to you he abandoneth him selfe that is to say his owne libertie and will thenceforth to follow your will and not his owne Oftentimes when he would sleepe he must watch if his master commaund him when he would goe abrode he must tary at home whē he would play he must work and at a worde he so forgoeth his owne freedome that if he be asked what he will do or what he mindeth to do he must answere what his master listeth at whose appointment he is So we if we belōg to Christ who hath bought vs at a great price are not at oure owne disposition or appoyntment but at Christes and therefore we must doo not what we l●st but what he listeth and worthily For if he beeing the waye and the trueth did notwithstanding so submit his will to the will of his father that he sayde Not my will be done but thine what becommeth it vs to doo which are ouer-couered with errours and leasings Therefore when you be about to be angrye without cause you must restrayne your anger at

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 vnseparable cōpanions insomuch that faith without obedience is deade and obedience without faith is liuelesse bestow both of them vpon vs most gracious father Giue vs myndes desyrous to know the truth and able to conceiue the secretes of thy worde that all our sayinges and doinges maye yeelde to the gouernmente of righte reason Good God we beseeche thee giue vs not ouer in bondage to our own blinde and vnsauerye iudgement whereby we being led or rather caried away may neglect our whole dutie towardes thee Bring to passe we beseeche thee almightie Father that vnto thee whiche haste raised vs out of nothing shaped vs of clay fashioned vs after thine owne image indued vs with the light of reason and finallye inriched vs with manye giftes vnto thee I say wee may thinke our selues beholden for all thinges which we haue commending thee for them and setting forth thy prayse Let vs yeelde our selues seruiseable and obediente first vnto thee O most high God and secondly to our parentes and to all others which loue vs seeke our welfare Driue from vs all fleshly feare which letteth vs to acknowledge our sinnes and maketh vs rather to conceale them Let the conscience of our misdeedes sting vs let that sharpe and pearcing spade of thine I meane heart greefe according to the will of God cut vp the sandye drie and droughtie soile of our hartes that bewayling our sinnes and repenting vs of our life forespent wee maye giue ouer our selues wholy to thy haeuenly will resort vnto thy holye Tabernacle giue our selues earnestly to praier delight in vncorruptnesse of behauiour and finally shun all maner of words and deede● from which the word of life disswadeth vs. Graunt O Lorde we beseeche thee that we cooping vp our wādring lusts into a corner may worship thee sincerely and offering vp our bodies a liuely sacrifice vnto thee may fasten our fayth on thee alone sticking fast to thy promises depending a●l wholly vpon thee Graunt we beseech thee O mercyfull father that wee maye acknowledge thine vnsearcheable goodnes make our songs thereof and haue it in admiration Plucke out of our hartes all the rootes of vnbeleefe that we may truely deuoutly and vndoutingly beleeue in thee Let Abraham the father of the faythfull teache vs what manner of beleefe wee ought to imbrace namely that which leadeth to saluation all counterfeit and ydle fayth beeing put to slight A substantiall and sounde iudgement power into vs O euerlasting God that hauing taken our laste leaue of worldly beleefe we may cherishe in vs that true fayth sent downe from heauen whereby we take holde of Christ Iesus through whose power and working we may be able to performe the things which maye beste beseeme the faythfull and that beeing moystened in our minds with the deawe of thy heauenly wisedome we may labour to attayne to the heauenly things Graunt O most merciful father that we may be faythfull and obedient first vnto thee and then to all others vnder whose gouernement thou haste put vs that by this meanes our consciences may be eased of most heauy burthens and we at length haue whereof to reioyce and be glad We know O euerlasting God that our saluation cōmeth of thy free bestowed mercy wherof there is none other way for vs to take holde then by true vndoubting faith through whiche faith our forefathers became most highly renowmed and by furtheraunce thereof wrought things to be wondered at Uouchsafe O louing father of thine infinite goodnesse to enriche vs with this faith that being throughly indewed therewith wee maye performe the workes of Charitie without the which all fayth or beleefe whatsoeuer it bee as filthye and vnworthy of so muche as the bare name of faith But vnto vs whiche striue to please thy deuine maiestie graunt O mercifull God that we maye foster cherishe and shew forth that iustifying quickning faith wherewith Paule beeing furnished and armed at all poynts became a most patient indurer of very many perils euen which were deadly insomuch that he did set more store by the loue of thy Gospell then by his owne life then the which there is not any thing in y e world more deare Not without cause do we complayne most mercyfull father that this fayth is nowhere to be founde among men for all kind of naughtinesse is crepte into the whole world and there is not any corner so secret which is not most shamefully disgraced and filthily defiled with the vncleannes thereof O lamentable age Among the other impediments of fayth which are many as thou knowest O thou inhabiter of the highest heauens there steppeth foorth self loue who calleth vs backe from the true worshipping of thee and by tickling vs in the eare with I wot not what is wholly occupied in perswading vs to set our minds vpon the things that are here beneath and to leaue the care of the things that are aboue to them that are aboue Good God cast out this diuell that we maye no more serue the flesh but that the spirite maye at length ouerrule vs. Without whose staye forasmuch as mans minde being slippery and turning to euery opinion is oftentimes snarled in such snares of errours as he can neuer get out of we beseeche thee bereeue vs not vtterly of the light of thy heauenly grace least as some haue boldly denyed the rising agayne of thy sonne so wee also doo fall into the same dungeon neuer to get out agayne but rather graunt that by beleeuing we may become partners of the vnspeakable glory which thou wilt shew foorth in the last day Sort vs out O almightie God from the company of those which beleeue not Christes commaundements whosoeuer they be and suffer vs not to become like the vnbeleeuing people of Israell who beeing ouercouered with the multitude and hugenesse of thy benefites wallowed themselues in the puddle of their owne wickednes not euen then departing frō their shameful lewdnes whē they perceyued thy loue turned into hatred thy patience into fury and thy long sufferance into reuenge Finally O most merciful father to the intent we may hartily beleeue driue all selfe loue farre from vs make vs deafe at the perswasions of false prophets let vs rather hate then loue our selues let vs acknowledge that all things lye open to thy power Let vs discerne how deadly a poyson selfe-loue is let vs despise the pleasures of this world let vs beware of the whorish deceires of our owne fleshe let vs shunne the spitefull delightes of this worlde let vs be afrayde to stande in lesse awe of thy wrath and vengeaunce then of mens threatnings and punishments let vs abhorre the seruing of the diuell let vs bee desirous to forsake our owne natiue countrie that is to say sinne let vs learne to hate our selues by the hatred of others Let

vs haue skill howe to deny our selues let vs beate downe the diuelish lustes of the flesh beeing fenced with the sheelde of fayth as with a banke let vs set our selues agaynst all daungers let vs reape thence a most plentifull croppe and store of fruites and beeing garded therewith let vs incounter with out enimies both at hande and aloofe marche on the right and ready waye to the attaynement of saluation and haue the best opinion that maye bee concerning thy heauenly gracious goodnes acknowledging that it is able to performe more then we can eyther craue or deuise Let vs consecrate our selues wholly vnto thee leading a holy and vncorrupt lyfe that by that meanes after the breathing out of our Ghost and the buryall of our body we may rest at length moste happily in thy lappe All these thinges and whatsoeuer else both this flightfull life of ours craueth and also the endlesse worlde to come requireth vouchsafe most bountifull and mercifull father to bestowe vpon vs abundauntly through Iesus Christe our Lorde So be it FINIS ¶ Imprinted at London by Thomas Poorfoote And are to be solde at his shoppe ouer-agaynst S. Sepulchers Church without Newgate Hee beginneth at the dif●ficultnes of obaying gods healthful cōmaundements The effe●tuall po●er and ●orce of ●eleefe The righ●uousnes of the law ●nd why ●t bea●eth that ●ame Beleefe withoute obediēce is dead A godly and christian wish concerning obedience Beliefe in God is most necessary to the obteining of saluatiō Manye thinges are easie to be said which are harde to be done The first● waye to the kno●●ledge of the truth What it is to bee●leeue in the fath●● is shewe● by the g●●thering togethe● of certai● circumstaunce Howe ●eedefull ●bediēce ●o the fa●her is is ●hewed ●y ex●mples Fleshlye feare and what it vvorketh where it beareth ●way How be●●efe in God is ●eglected ●y tru●ing too ●uche to ●hese trā●tory ●ightfull ●hings That Gods pro●mises deceiue no● the belie●uers ●wo thin●●es maye ●t men ●●om per●orming ●heir pro●ises Honors chaunge manners as the cōmon prouerbe sayth Howe boūtifull God is to thē that ●oue him Proofes or tokens of distrust in God Abrahās saith is of necessitie to saluation This as I take it is that whiche they call the historical faith The signs that are peculiar to the beleuers ●he force ●f world●● fayth ●nd how ●onder●ully it ●noueth ●●en He procedeth i● shewing the stren●gth of the worl●●ly belef●● ●ow ●ret force ●orldly ●eleefe ●ath euen ●mong ●●me ●hole ●ations A trial o● Christia● faith most wo●●thy to b● obserue Where obedience ●s not ●here is not faith The mar● whereat mans sal●uation shooteth● What things our forefathers attayned to by their faith The fond and ydle beleef of the Iews The workfulnes of Christian faith appereth in charitie Who they bee whiche haue the true christiā faith To what purpose bodily miracles are wrought The diuels that lurk with in vs and what is ment by speaking with new tungs The workes of suche as speake with new tungs Of the true and iustifying faith and how mighty it is in working No man doubtes but that all these things ar spoken of the wicked beleefe By an argument from the lesser to the greater he sheweth the force of the true fayth Paules faith warranted by his owne record What ●hing held Paul occupied chiefly ●boue all other things The true faith hath scarce any place in the world The impedimentes of fayth shewed by an argument taken frō the court barre or from a cace in Lawe An exāple by the vse of things in commō Another example by the deliuering of mens souls c. The laste example by the persecution for religion sake Selfelou● is the hi●derer of fayth There is ●o doubt ●mong Christiās ●ōcerning ●he doo●ngs of ●hrist What is the cause that so fewe beleue gods cōmaundements Not miracles but beleefe is neede●ull to saluation The beleuing Christes resurrec●tion ma●keth all the rest o● his sayings and doings credible What is ●ent by ●ot be●euing of Christes ●ōmaun●ements ●nd who ●hey bee ●hat offēd ●n that ●ehalfe How the Israelites beleeued not God in that they beleued no● his commaundement How the place taken out of Iohn is to be vnderstood Psal. 95.8 Selfeloue dazeleth mens eies that they can not see to beleeue the truth ●hat is ●he cause ●hy false ●rophets ●oe easi●● finde ●redite We must of necessitie ha●e our selues and not loue our selues Al things be they else neuer so impossible are possible to the power of God How pernicious selfloue is is shewed by certayne familiar exāples Men are caught with plesure as fishes are with an Angle a bayt to their vndoing Euerye mannes own flesh is a Harlot of whom he warneth men to take ve●ry good heede Moste wholso● counsai● and wo●●thy to b● followe● A very fit example and not ●o be pas●ed light●y ouer The incōparable harmes that co●● of pleasure The preposterous preferring of the feare of worldly punishment before the feare of Gods wrath vengeaunce The conclusion gathered of the thinges going a●ore The knowing of many yea or of all things is no let but that men may serue the Diuell Sinne be●ing our natiue Countri● cannot be forsaken without greefe to vs. ●e will ●arne to ●e oure ●●es we ●ust me●re it by ●re ha●●ng of o●●er men Euery mā is a deadly enemy to himselfe and how such an enemy is to bee delt with The flesh and the spirit are cleane contraries and f●ght full but one against another A famili●ar exāpl● whereby he goeth about to teache a man ho● to forsake him selfe A triacle agaynst the diuelish lustes of the flesh and the instigatiōs of the ●icked will to res●rain thē withall That to the beleuer all things seme they neuer so high harde or aboue our power are notwithstanding eas● to be done There is but onlye one right waye to the atteinment of saluation Mē must ●ot con●eiue p●rely ●iga●dly 〈◊〉 ●●rge●y and a●undant●y o● gods ●●acious goodnes We can not ask● so largely at God hand bu● that his bountie will surmoūt it ●od will ●●aunt vs ● good ●●ings for ●hristes ●●ke