hath alowed the bokes of the olde fathers to be redde The churche hath admytted and receyued theyr bokes not as canonycal scripture that is to say scripture of vndouted and sure auctorite not able to be disproued but they are receyued as the coÌ„mentaries and workes of men beynge bothe learned and also good and vertuose neyther Euerye maner erroure maketh not an heretykeâ— doth euerye maner erroure make a man forthwith an heretyke and in the olde tyme those that dyd expoune and declare the scripture were pardoned and hold excused if they did doute of certayn thingê of which it is not lawful to dout any longer after the sentence of the churche publyshed and openly pronounced or els if they dyd interpretate and expoune any thyng iÌ„ the scriptures otherwyâ—e than the authorite of the churche doth teache nowe For neyther were al the Grekes Heretykes which dyd professe that the holy ghoste dyd procede come forthe from the father alone nor no more peradueÌ„ture was Origen Origen neyther an heretyke therfore because that of desyre to serche out the trouth he dyd dispute whether the sonne and the holy ghoste had all one and the same diuyne essence with the father or els were creatures more excellent than all other creatures It was lawfull also more than CCC yeres after the incarnation of Christe to doute whether there were any clensynge fyer or fyer purgatorye whiche certayne men dyd iudge to be charite But it is a very poynt of an heretyke proudly and obstinatly to rebell and stryue agaynste the euydent veryte or trouth and whiche hath ben taughte with the publyke and commune authorite DIS The name of canonycall scripture howe many bokes dothe it comprehend and contayne The bokes of the canonical scripture MAG This thynge hathe sayncte Cipriane very playnly and brefly taught Fyrste the hole scripture is diuyded into two partes that is to wytte the olde testament and the newe The bokes of the old testament Genesis Exodus Leuiticus Numeri Deuteronomium Iosue Iudicum Ruth Regum iiii In the olde testament are accompted and rekened the fyue bokes of Moyses that is to wytte Genesis Exodus Leuiticus Numeri DeuteronomiuÌ„ also the .ii. bokes of Iesu Naue of Iudges and of Ruth Besydes these the foure bokes of kynges whiche the Hebrues do make but onely two bokes furthermore the boke Paralipomenon Paralipomeâ—â—â—â— that is to saye of thynges ouerhipped or lefte out whiche of the Hebrues is called the boke of Dayes or tymes Than the .ii. fyrste bokes of Esdre which the bebrues do reckeÌ„ both but for one for the thyrd the .iiii. boke of Esdre are accoÌ„pted amonge the Apocriphe scriptures Esdre ii Nexte after these are the .iiii. principal or greater Prophetes Esaias Iheremias Ezechiel and Daniel Esaie Iheremie Ezechiel Daniel To these is added one boke of the .xii. smaller Prophetes The .xii. smaller prophetes Iob psalmes ê“uerbes Ecclesiastes CaÌ„ticum caÌ„ticorum Besides this one boke of Iob one boke of the psalmes .iii. bokes of Salomon that is to witte the boke of Prouerbes Ecclesiastes and Canticum canticorum within this nombre the Authorite of olde men dyd conclude the wolumes or bokes of the olde testamente beynge of trouthe wherof it was not lawfull to dout but now the boke also of Sapience Sapience is receyued into the vse of the churche whiche certayne men do iudge to be the boke of Philo a Iewe and another boke which is called Ecclesiasticus Ecclesiasticê° whiche men do thynke to be the boke of Iesu the son of Sirach there is receyued also the boke of Tobie and the boke of Iudith and the boke of Hester and the two bokes of the Machabeis Thobie Iudith Hester Machabeis There are receyued also the two Histories which are annexed to the boke of Daniel that is to wit the historie of Susanna and the history of Bel and the dragon whiche histories the Hebrues hadde not but saynte Iherome witnesseth that hymselâ—e dyd traÌ„slate them out of the edition of Theodotio But whether the churche hath receiued these bokê with the same authorite with the whiche they haue receiued the other bokê aforerehersed that knoweth the spirite of the churche Under the â—ytle and name of the newe testament the cheffe and principal place haue the .iiii. Gospelles of Mathue Marke Luke and Iohan and with these the Actes of the Apostles The bokes of the new testamente Mathue Marke Luke Iohan Actes Epistles Paule .xiiii. Peter ii Iames. i. Iâ—de i. Iohan. iii. Aâ—ocalipie The hebrues â—ake but .iii. kynde of scriâ—ture Canonica Nexte to these are the Epistles of the Apostles .xiiii. of saynâ—e Paules Two of Peters One of Iames the Apostle One of Iude. Thre of Iohan. And last of all in ordre is the Apocalipse of saynte Iohan. The Hebrues do diuide all scipture into .iii. kyndes or sortes The canonicall scripâ—ure they call that scripture which without ony controuersie or doute was wryten by the inspiration of the holy ghoste in whiche yf ony thynge be founde which semeth at the fyrste syghte folyshe vnmete and agaynste reason it is not lawfull to iudge that whiche is wryten but the mystery is religyously and deuoutly to be serched forthe and the dulnesse or slownesse of our wytte is to be founde faughte with all and not the scripture Hagiographa Another sort of scripture they do call hagiographam as wryten by holy men of holy thynges This maner scriptures they did so farre forth esteme and regarde that they were in dede reuerently red in the congregations or assemblees but not that the authoryte of them sholde constrayne or compell in matters earnest and of wayghte Apocripha Apocriphe scriptures they called suche as it was lawfull for euerye man to redde at home accordynge to his owne mynde and pleasure but in open or comen assemblees they sholde not be recyted or redde nor any man be strayned with the auctorite of them neyther is euery scripture forthwith canonicall whiche is red or songen in the churches and wolde god that it were amonge all men obserued and kept which was decreed in the counsell holden at Carthago that nothynge at all sholde be recited or redde in the churches saâ—e onelye the canonicall scripture the interpretation and declaration wherof was done in the olde tyme of prestes and byshopes by worde of mouthe The decrâ—e made in the couÌ„sel of Carthage concernynge what thinges shold be red in the churches DISCIPLE Now a dayes we are kept and put awaye froÌ„ the redynge of the holy scripture MAGISTER But this thynge was in the olde tyme a poynte of most greate and hyghest relygioÌ„ and holynes But the vndyscretnes and presumption of the reders caused and brought to passe that it was nedefull to shewe a staffe who so euer redeth the scriptures reuerently honourynge that thynge whiche he doth not vnderstonde or attayne the knowlege of How the holy scriptures are to
a man to entre into it MA. who so euer wyll entre into a howse gothe to the gate DI. Shew me the gate M. Saynct Paule sheweth it that heuenly doctour Hebr. 11. ☞ He that cometh to god saythe he must belyue And in the .v. chapytre to thâ— Romanes By whome we haue waye and entraunce thrugh fayth into this gracâ— Hebr. 11. Agayn to the Hebrues he sayth Fayth is the dore wherby we entre into the howse of god that is the churche without fayth it is vnpossyble to please god The dore or the gate of fayth is a very low dore or gate but after that one is entred ones with in it it sheweth to hym the vnspeakable maieâ—te of the power of the wysdome and of the goodnesse of god Stoupe therefore and bowe downe thyn heade that thou mayst be worthy to entre and go in DI. what is this that you do saye MAG I meane Laye from the and sette a parte all carnall witte or iudgemente and the subtyle argumenâ—es of mannes natural reason that thou mayste symply and vndowtedly beleue and geue credence vnto what so euer thyng the authoryte of god hath taught vs to our helthe and saluacion although to mannes reason and iudgemente it doo seme neuer so muche false folyshe vnreasonable and vnpossyble Mannes reasonynge and argumentatyon maye dysceyue the bodylye senses or wittes of man maye dysceyue onely god as he can not but be god so can he neyther dysâ—eyue nether be dysceyued DIS what is faythe MAGI To defyne Faythe somewhat playne and famylyarly to the that arte vnlearned The â—ii pryncipal powers of manÌ„es soule vnderstondyng wyll There are two pryncypall powers of mannes soule that is to witte the vnderstondynge and the wyll By the power of vnderstondynge we do iugde what is to be chosen and by the wyll we do desyre that thynge whiche vnderstondynge or reason which are both one hath shewed vs for to be desyred Both those .ii. partes hath ben corrupted thrugh the crime offence of them which were the fyrst parentes of all mankynde that is to witte Adam and Eue. Thrugh the offence of AdaÌ„ and Eue both mannes vnderstoÌ„dynge also his wyll are vicyated and corrupted The contagy on of this euyll hath yssued from them into all theyr posteryte and ofsprynge And by the reason here of it is brought to passe that both with our reason as with a corrupte â—ye we do wene iudge thynges to be which are not or els not to be suche maner thynges as they are in very dede and also that with our corrupted wylle which thynge chaunceth oftentymes to sycke men we do desyre noysome and deadly thynges in the stede of profytable and holsome thynges Agaynst these .ii. euylls the goodnes of god hath prouyded for vs two remedê that is to witte Fayth whiche puryfyeth and clenseth the hert that is to say the mynde and reason as beyng the fouÌ„tayne of the soule and charyte whiche strayghteneth amendeth our croked corrupte wyl Two remedies agaynste the aforesayde euyll faith whiche purgeth the hert charite whiche straighteneth the croked wyll appetyte Fayth as it were a lyghâ— shynynge before vs in the darke dryueth away all erroure in those thynges specyally ¶ Fayth whiche do apertayne and belonge to helth and saluacyon Charyte Charyte putteth away croked and lewde affectyons and desyrres that we myghte desyre and folowe onely those thynges whiche god hath prescrybed or coÌ„manded Fayth iudgeth and teacheth what is to be don Charyte is the seruaunt of fayth Charyte executeth the same in worke as beynge the mynyster seruaunt of fayth Faythe hath one iye Charite hath .ii. But the iye of fayth is fyxed sette fast pryncypally vpon god charyte hath as it were two iyes with the ryght iye it loketh stedfastly on god and the left iye it boweth or tourneth a syde towarde thy neyghboure whils it loueth god as beyng the most hyghe perfyghte goodnes aboue all thynges and loueth the neyghboure as beynge naturall cosen for goddes sake what faythe is Faythe therefore where of we doo speake is a gyfte infused putte into maÌ„nes mynde of god thrugh whiche man without any dowtefulnes doth beleue all those thynges to be most true whiche so euer god hath taughte and promysed to vs by the bokes of both testameÌ„tes the old and the newe This fayth stretcheth it self to thre maner tymes that is to the tyme that is passed to the time that is preseâ—t and to the tyme that is to come that is for to saye fyrste it beleueth that the worlde was made by god and what so euer thynge the holy diuine scripture maketh meÌ„tyon to haue ben don in olde tyme passed Sâ—condarely that the worlde and the churche is gouerned of the same god euen this daye also And laste of all that all those thynges shall come to passe be fulfylled what so euer the sayde scryptures doth eyther promyse to good vertuose men or els doth thretten to wicked and vngodlye persones All these thynges we doo thorow the gyfte of fayth farre more certaynly beleue than we do those thyngê whiche we do gather by argumeÌ„tacyon reasonynge or els of which we haue sure perceyuynge and konwleg by all our owâ—warde sences Fayth is the most sure kowledge that is iÌ„ this worlde DIS But in as muche as the bokes of holy scrypture haue come to vs by men where of than cometh that stedfast and sure persuasyon or beleffe There is no man so wycked as to thynke or iudge that god may besuspected of falsâ—hâ—d and vntruth but it may be dowted whether all those bokes haue bâ—n wryten by the inspiratioÌ„ of god MAG Ueryly this certaynte ryseth of many causes The causes mouiÌ„g vs to â—eue fast and sure credence to the holy scryptures of god but pryncypally chefly of one fyrste of all it ryseth of naturall consente for those thynges whiche are taughte in those bokes are a great parte of them agreble to the naturall iudgement of reason a certayne sparke wherof remayneth yet styll euen in men after the falle Naturall Consente Secondaryly of the meruaylouse wondres or myracles by whiche both the olde and also the new testamente hath ben geuen and taught Miracles For neyther haue suche wondres ben done euer at ony other tyme or in ony other thynge neyther euer ony man eyther durste or coulde haue fayned lyke thynges vnto them besydes this of the meruaylouse and wondrefull consente and agremente of all the thynges amonge them self fe and of eche with other DI. Of whiche thynges MAG Of the fygures and the prophecyes The perfyghte argumente of the fygures prophecyes of the olde testameÌ„t both among them selues also with the new testamente whiche proprely do appertayne and belonge to the olde testamente Adde hereunto the truthe and euydence in the performynge and fulfyllynge of those thyngê whiche
coÌ„tynuall coÌ„sente agremeÌ„te of so many sondry ages or tymes of so many diuerse natioÌ„s nexte afther this is the authorite of the interpretoures or expositoures How the olde holye expositours of the scripture are alowed of the churche howe theyr workes are to be redde whome for theyr holynesse the churche hath canonized whose bokes the same church hath apê“ued allowed not so yâ— it is not lawfull in some poyntes to dissente and disagree from them for theyr selues do sometymes disagree not onely one of them from another but also doo vary from theyr owne selues but that theyr bokes are to be redde with reuerence And that which they do teach not rashely and vndiscretely to be reiected refused The same I suppose is to be thoughte and iudged of the good approued companyes of diuines whose coÌ„tynuall laboure studie is to fynde out and to brynge forthe to vs the secrete hydde trouthe out of the diuine scriptures Thyrdly the bredthe or largenesse is to be consydered for neuer hathe ony heresy spredde so large as hath the Catholike doctrine Laste of all the maner of lyuynge is to be well aduised some what nere loked on DI. But heretikes also haue Christe muche in theyr mouthes and speke muche of hym Maniches And also the Manicheis are reported and sayed to haue ben of wonderfull abstinence also continencie the Ebionites do despise and sette at nought riches Ebionite Psalliani or Euchite Anthropomorphite The Psallianes doo praye contynually without ceassynge The Antropomorphites dyd lyue in deserte wildernesse they were couerde cladde in course heÌ„pen clothes they ponished and kepte vnder theyr fleshe with fastyngê laboures slepynges on the bare grounde whan suche maner men assembled and flocked together do â—rye here is Christe Math. xxiiii sholde not a man and not with goode cause as it were one standynge in a place where manye wayes do mete doute and be in a mamerynge whiche waye he maye take whether he may go MAG ye moreouer the very theatre of the gospell dothe shewe vnto the Phariseis worshypfull Math. xxiii Math. vii Math. xxiii Math. vi with theyr Philateries set out at large made thynne and bare with fastynges makynge longe prayers dealyng forth theyr goodes in almoyse to poore folkes But these outwarde thynges thoughe they haue the apperaunce and lykenesse of godlynesse and vertue yet are they oftentymes fayned for cause of some temporall and transytorie profighte or commodite namely of lucre or glorie praise and that made me adde here before that theyr lyfe sholde be looked on some what nere whiche thynge yf ony man wyll do he shall fynde perceiue that the same thynges are done in dede bothe of good men also of euil men but after a diuerse maner a sondry fashion The difference betwen the outwarde workes of good meÌ„ and of euyll men beyng all one in apperauÌ„ce Good and vertuose men in theyr abstinences and fastes are cherefull the other sorte are sadde heuy out of al chere neither do vertuose men make theyr auaunâ—e or boste of these thynges but raither doo kepe these thynges secret neyther doo they auaunce and magnifie these thynges as great and hygh thynges but do make lyghte of them and do ertenuate them neither do they despise disdayne other men which do not the same thynges Godly charitable men doo iudge all thynges to the beste but they do benignely and charitably interprete iudge either that they wolde do greatter thynges yf the weyknesse feblenesse of thyer bodie wold geue them leue orels that they haue theyr fleshe lesse rebelliose to the spirite soo that they haue no nede to tame it with suche maner meanes orels that they do with other good dedes offre to god a more plesaunte sacrifice and oblation The religion and holynes of godly men is symple and without crafte or disceite The disciples of IohaÌ„ dyd fast Luce. v. Math. ix but they dyd backbyte the disciples of Christ spake euyll of them for that they dyd more seldome fast Manichei The Manicheis dyd abstayn forbeare from all maner beastes or sensible creatures but they dyd disprayse coÌ„dempne the creature of god secretely in cornes dyd fyl themselues with delycyouse meattes bothe more daynty and also more costly Phariseis Math. vi Math. xxiii The Pharyseis dyd praye but they dyd it in the hedes of many wayes where they myghte be moste sene in theyr chaumbres eyther they dyd occupie themselues about triâ—les orels dyd counte and tell monaye Psallianes The Psallianes dyd praye but superstitiously and vnder this pretexte or preteÌ„ce they dyd lyue of other meÌ„nes coste charge dyd not accordynge to the doctrine of saynte Paule Ephe. iiii i. Thessa. iiii Actes xx ☞ Laboure with theyr owne handes to gete where of they myghte both fynde therselues theyr necessaries and also might geue somewhat to poore folkes The Ebionites had nothynge seuerall or in propre and they were falsely called apostolici .i. folowers of the apostles Ebionite or Apostolici but they dyd condemne and disprayse otherâ— that were possessioners and had ought of theyr owne chalengynge proudly presumptuosly to themselues the praise of godlynesse true vertue or holynesse whiche stondeth not in londes or in monay but in the affections Holynesse stoÌ„deth in the affections The very per fight holyne of the Apostles They Apostlê dyd spende theyr owneselues whole and altogether to th ende that they mighte allure brynge very many vnto Chrste neyther coulde they by ony iniuries or displesures be compelled and caused to laye away this affection to wardes ony man They purposed not nor wente about to do vengeance to ony man but whan they were caste into pryson they dyd synge psalmes and gaue thankes Actes v. to the lorde whan they wer beaten with roddes and beynge ouerwhelmed with stones they were gladde and reioyced Actes vii praynge for them of whome they dyd suffre all these thynges whan they dyd raise vp deade men whan they dyd expulse Actes v. driue out deuilles whan they dyd with theyr shadowe heale men that were sycke diseased they neuer spake one worde of bostynge or vayne glorie but professyng themselues to be nought ells but mortall men Actes xiiiâ— they dyd ascribe referre all the whole praise vnto god who so euer dothe fulfyll and shewe in very dede this charite and this pacieÌ„ce continually with cherefullnesse Actes iii. that man bryngeth forth suche frutes whereby he maye be dyscerned and knowne to be a goode tree Math. vii DIS I here saye that vnneth there is ony one of the olde writers Math. xii or authors in whome there are not founde some thynges dissonante disagreynge from the rule of the catholyke faythe why than that the chyrch receyued and alowed theyr bokes MAG Howe the churche
other preceptê which are innumerable bothe in the lawe and also in the ê“phetes and also in the prouerbes of Salomon vntyll they myght come vnto the euangelicall perfection wherof certayne both exaumples also counsayles and commaundementes are contayned also euen in the bokes of the olde testament And therfore our lordâ— the beste interpretour and expositour oâ— the lawe aunswereth to the yong man in this wyse If thou wylâ— entre vnto lyfe Math. xix obserue thou and kepe the commauÌ„â—dementes shewynge that the .x. commaundementes of the lawe are the begynnynge and fyrste entrynge in vnto godlynes but not perfyte religion and holynes But for as muche as thou in this communication playest the parte of one that is ignoraunt and an infauÌ„t it is ryght and reason that thou be content in the meane season with these rudimentes and fyrst instructions The pater noster There resteth nowe behynde prayer whereof the best forme and maner is that which our lorde hymselfe hath prescribed and taught to vs. Math. viii And lykewyse as Peter whan he dyd professeâ— Christe to be the sonne of the lyuynge god spake in the name of all the apostles Math. xvi euen so he that doth saye the crede doth pronounce and speake it iÌ„ the voyce of the whole churchâ— For it is one and the same faythe or beleue of all christen men Lykewyse who so euer maketh his prayer accordynge to the forme and maner taught of our lorde he dothe praye in the voyce of the whole church This thyng is very well shewed and betokened by those pronownes Nobis nos et nostra .i. ws weâ— and owers Prayer with out faythe charite is vayne vnfrutefull And prayer is vnfrutefull and in vayne if fayth and charite be not present Faythe gyueth boldenesse truste Fayth Charite gyueth heate and feruoure for who so euer douteth or distrusteth Charite doth not beleue hym that sayde what so euer thyng you shall aske of my father in my name he wyll gyue it you And who so euer is without charite that man prayeth fayntly and he prayeth more for hymselfe than for other men But as there is but one spirite of al the sonnes of god so do they all praye with one voyce for eche one particuler person and eche particular person prayeth for all the whole multitude callyng vpon theyr heuenly father to whome they are by Christe newe borne agayne that his name myghte be glorified and honoured thoroughe out the whole worlde that all men myghte reioyce and boste of theyr commune father and no man of hymselfe that the tyrannye of synne beynge expulsed his spirite myght raygne in that lykewyse as in that heuenly cytye there is no rebellion agaynste god euen so in this citye or communaltye labourynge and enforcyng it selfe vnto the similitude and lykenesse of it and beynge ordayned and appoynted to the inheritaunce of it all operations and workes may be disposed and ordred accordynge to the wyll and pleasure of that moste hyghe and souerayne father and ruler in which particle and perceyll is shewed both the rewarde and also an exaumple for who so euer doth in earthe represse subdue his owne wyll and dothe obey the wyll of god goeth strayght way to the heuenly lyfe where is no stryfe or batayle at all nor any rebellioÌ„ And the chyldren done in the meane season here in this lyfe which is a continual warre fare desyre none other wages or vittayl than that theyr capitayne wyll gyue vnto them the meate and nouryshement or fode both of the mynde and of the body that they may be stronge and able to do theyr offyces and duetyes stoutly and manfully They do not desyre honoures not ryches not pleasures of this world not treasures they do onely dâ—syre thynges necessarie â—o the lyfe of the body to the helth and sauegarde of the soule for these thynges are comprehended vnder the name of dayly brede The. v. And to the ende that there myght be full and perfyte concorde bothe betwen the father sonnes and also betwen the brethern selues one with another of them they do pray and desyre that he wyll forgyue the humayn trespasses wâ—thout which men do not lyue in this worlde whiche thyng they are not wyllyng to obtayne excepte theyrselues by forgyuenge eche other the offences and trespasses committed amonge them shall haue prouoked the mercy and gentylnes of theyr father towardes themselues for it is agaynst all ryght reason to desyre that god beyng offended and displeased shold forgyue man if one man beyng muche lesse and more sleyghtly offended wyll not forgyue another man The. vi and .vii. Finally and laste of all whyles they do considre and remeÌ„bre howe benigne a lord they haue and howe louyng a father whiche hath gyuen his owne onely begotten sonne vnto the death to th ende that he myght raunsome and delyuer them from the tyranny of the deuyll they do pray that they may not by his suffraÌ„ce be brought agayne into the power of that wycked fende and so be drawne into temptatioÌ„ that they sholde deserue to be disherited of theyr good father DIS Who do they not desyre euerlastyng lyfe why in the pater noster there is not desyred euerlastynge lyfe MA. Because it belongyth to good soldyers onely to do the offyces and busynesses which theyr capitayne hath commaunded and appoynted them takynge no thought or care for theyr rewarde and it is the propretie of good chyldren to laboure and endeuoure theyrselues hereunto onely that they maye haue theyr father well contented fauourable and louyng to them takynge no maner care for theyr inheritaunce namely seynge whan that they haue suche maner a father than whome there is none more tych none more good and liberall none more true of promisse Of the Paâ—er noster I wyll make no longer processe at this tyme. That paraphrase vpon the pater noster is translated into englyshe by one of M. Moâ—â— doughters There are commentaries and expositions vpon it made by ryght holy and well learned men redy and ethe to come by and specially of sayncte Cyprian If thou wyll take the labourê to rede the paraphrase which I made vpon it manye yeres ago thou shalt together both praye and also in prayenge learne the fourme maner of prayeng at the least wyse this profyte thou shalt attayne and gette thereby except I be begyled that thou mayste come somewhat the more instructe and prepayred vnto the readynge of those commentaries bokes whiche I spake of before ☞ Thus endeth the dialoge called the instruction of the christen faythe made by the moste famous Clarke M. Erasmus of Roterdame ☜ ¶ Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George next to Saynt Dunstones churche CVM PRIVILEGIO REGALI
the olde testameÌ„te eyther hadde shadowed signyfyed by figures or els had promysed by the mouthe of the profetes In the examynatyon of witnesse thou knowest well that the consente agremente of the recordes amonge theÌ„ selues is of great wayghte and greatly to be regarded Compare that Chryste whiche by many darke redles and fygures is sygnyfyed shadowed in the law of Moises whome so many Prophetê dyd promyse and that at dyuerse sondry tymes with hym whome the hystory of the Gospell doth sette forth playnly afore oure iyes as it were in a scafold and thou shalt see all thes thynges perfyghtly agree to gether Ouer besydes this Prophetes do meruaylously consente and agree amonge themselues one with another where as among the phylosofers of the world there is great stryfe and contraryete of dyuerse sondry opynyons Adde also to these thynges afore reherced the constante and stedfaste consente and agremente of all tymes and of all natyons the faste coÌ„spyration of them vnto this phylosofye hole with one mynde and accorde for who euer wrote ony thynge were he neuer of â—o hyghe excellente witte whiche the whole world dyd so receyue whiche the world dyd with so great coÌ„stancye and stedfastnes retayne cleue vnto that so many thousandê of men of chyldren of women and of vyrgyns nether with dyuerse sondry kyndes of death nether with tormentes more fearefull than death coulde be plucked away froÌ„ it whose myndes the lyghte of Fayth had puryfyed And this thynge is by so much the more meruaylouse and wonderfull The wonderfull vertue myght of the Christiane philosophie for that this philosofye as it were a certayne sonne dyd sodeynly shyne and geue lyghte thrugh out the whole worlde and dyd ouercome and gete the vyctory nether by the helpe of myghte and power nether of ryches nor of ony mannes crafte or polycye nether fynally by ony worldly helpe or ayde also for that it hath hetherto agaynste the power of kyngê agaynste worldly wysdome agaynst heretykes beyng a thowsand maner wayes instructed armed to impyete and to be short agaynste all the engynes of the Deuyll stande faste and sure not able to be shakeÌ„ accordynge to the promysse of Chryst. Math. xvi And the gates of helle shal not preuayle agaynst it DIC. I perceyue now some lyght to shyne eueÌ„ to myn iyes also though beyng half blynd But whiche is that chef and pryncypall thynge MAG Ueryly thou hast touched it allredy of thyne one accorde DIS Howe so haue I touched it vnwares MAG For thou fealest and perceyuest as thou sayeste some lyghte to haue schyned in to the iyes of thyn harte This is doutles the spyryte of Chryâ—te Fayth is caused pryncypallye by the insâ—yration of the holy ghoste whiche hath now be gonne to shewe his effycacyte streÌ„gthe in thy harte and as I hope and trâ—ste shall fynysche and make perfyghte thaâ— whiche it hath begonne For this is the earnest peny or pledge of the dyuyne spyryte whiche by his secrete inspyratyon doth so confyrme strengthen and estableshe mannes mynde that neyther the power of the deuylls neyther aungells neyther ony creature at all is able to departe it and plucke it awaye from the the fayth and hope whiche are in Chryste Iesu. Suche an affectyon can no ê‘suasyon of men gendre in our myndes whiche is a very sure and vndowted token that all these thynges are don wrought froÌ„ aboue by god For no maner thyng doth sette the mynde of man at quyetnesse and reste saue onely this phylosofye DIS O happy are they whome it hathe chaunced to haue this gyfte MAG Let vs praye desyre iâ— sure truste and we shall haue it DI. yt but whan you doo name the bokes of both testamentes you do name speake of a greatte be cause I wyll not saye of an vnmeasurable see but what thynge do you aduyse me to learne that am yeâ— very ignorauÌ„te and more than an infauÌ„te or babe in Chryst MA. The worldly scyences inuented by men haue as thou knowest theyr rudymeÌ„tes pryncyples So lykewise this heuenly phylosophie also hath certayne rudymentes and pryncyples or rules and instructyons whiche are fyrste taughte to hym that is a yonge beginner and learner in it DIS Whence shall I fetche these sayde rudymentes MAG you maye fynde them in the Symbole or Crede whiche partely for the auctoryte of it partely for a dyfference from other symboles why the commuÌ„e Crede iâ— called the simbole of the Apostles is called the Symbole or Crede of the apostles and the olde authores doo otherwyles calle it the Rule of the fayth or beleffe This is a speche breflye comprehendynge in fewe wordes the summe of those thynges whiche are necessarely to be beleued of all men vnto eternall saluacyon This Symbole or Crede in the olde tyme they that were baptyzed whâ—n they were growne in age dyd recyte openly euery man with his owne mouth and ware than called Cathecumeni afore that they were dopped in the holsome water DIS why is it called the rule of fayth or beleffe why the crede is called the rule of fayth MA. Because that accordynge to this styffe and stronge inflexyble squyere or rule of veryte and trouth all the opynyons of men are dyrected and corrected by it also all the erroures swaruyng goynge awrye from the trouthe bothe of hetheÌ„ paynymes of Iewes and of heretikes are straightened and amended for the trouth of god is single alwayes contayâ—neth one and vnmoueable whiche sayth Math. xxiiii Heuen and erthe shall passe awaye but my worde shall abyde and not passe awaye DIS But what meaneth this worde Symbole MA. Symbolum is a Greke worde whiche cometh of the verbe Symuallo The sygnificatioÌ„s of this greke worde symbolum whiche signifieth the same that confero doth in the latyne tonge that is to brynge together This worde symboluÌ„ The fyrst signifiâ—ation of this worde symboluÌ„ the Grekes haue vsed many maner wayes and in diuerse significations For otherwhiles they do calle symbolum the seale or marke which is emprynted on lettres vessels to th enteÌ„t that they shold not be opened of suche as were not mete coÌ„uenyent Sometyme agayn they do calle symboluÌ„ a gage whether it were mony or a ryng or ony other thyng that they gaue from theÌ„ as many as were appoiÌ„ted had made ê“myse to haue a coÌ„mune baÌ„kette or feast together The seconde signification to the assuraunce that euery one of theÌ„ shold kepe his appoyntemeÌ„t no man withdraw or absente hym self fe The iiâ— Besydê this also they do calle symboluÌ„ the token that is geuen betwen the spouse and the spousesse of theyr consente eche of them to other to the ende that neyther of them maye shrynke from theyr promysse and bargayn And last of all they calle symbolum that token or cognysaunce The .iiii. whiche was