liketh; that they may be able to answer to every demand of religion, and to render account of their faith and profession.

And this is the plainest way of teaching, which not only in philosophy, Socrates, but also in our religion Apolinarius, hath used: that both by certain questions, as it were by pointing, the ignorant might be instructed, and the skilful put in remembrance, that they forget not what they have learned. We, therefore (having regard to the profit, which we ought to seek in teaching of youth, and also to shortness, that in our whole schooling there should be nothing, either overflowing or wanting), have conveyed the whole sum into a dialogue, that the matter itself might be the plainer to perceive, and we the less stray in other matters, beside the purpose. Thus then beginneth the master to oppose his scholar.

Master. Since I know, dear son, that it is a great part of my duty, not only to see that thou be instructed in good letters, but also earnestly and diligently to examine, what sort of religion thou followest in this thy tender age: I thought it best to oppose thee by certain questions, to the intent I may perfectly know, whether thou hast well or ill travailed therein. Now, therefore, tell me, my son, what religion that is, which thou professest.

Scholar. That, good master, do I profess, which is the religion of the Lord Christ: which in the eleventh of the Acts is called the Christian religion.

Master. Dost thou then confess thyself to be a follower of Christian godliness and religion, and a

scholar of our Lord Christ?

Scholar. That, forsooth, do I confess, and plainly and boldly profess; yea, therein I account the whole sum of all my glory, as in the thing which is both of more honour, than that the slenderness of my wit may attain unto it: and also more approaching

to God's majesty, than that I, by any feat of utterance, may easily express it.

Master. Tell me then, dear son, as exactly as thou canst, in what points thou thinkest that the sum of Christian religion standeth.

Scholar. In two points, that is to say, true faith in God, and assured persuasion, conceived of all those things, which are contained in the holy Scriptures and in charity, which belongeth both to God and to our neighbour.

Master. That faith, which is conceived by hearing and reading of the word; what doth it teach thee concerning God?

Scholar. This doth it principally teach that there is one certain nature, one substance, one ghost, and heavenly mind, or rather an everlasting spirit, without beginning or ending, which we call God: whom all the people of the world ought to worship with sovereign honour, and the highest kind of reverence. Moreover, out of the holy words of God, which by the prophets and the beloved of Almighty God, are in the holy books published, to the eternal glory of his name, I learn the law and the threatenings thereof: then the promises and the Gospel of God. These things, first written by Moses and other men of God, have been preserved whole and uncorrupted, even to our age and since that, the chief articles of our faith have been gathered into a short abridgment, which is commonly called the Creed, or symbol of the Apostles.

Master. Why is this abridgment of the faith termed with the name of a symbol?

Scholar. A symbol is as much as to say, as a sign, mark, privy token, or watch-word, whereby the soldiers of one camp are known from their enemies. For this reason the abridgment of the faith, whereby

the Christians are known from them, that be no Christians, is rightly named a symbol.

Master. First, tell me somewhat, what thou thinkest of the law, and then afterward of the Creed, or symbol.

Scholar. I shall do, good master, with a good will, as you command me. The Lord God hath charged us by Moses, that we have none other God at all, but him; that is to say, that we take him alone, for our one only God, our Maker, and Saviour, That we reverence not, nor worship any portraiture, or any image whatsoever, whether it be painted, carved, graven, or by any mean fashioned, howsoever it be. That we take not the name of our Lord God in vain: that is, either in a matter of no weight, or of no truth. Last of all, this ought we to hold stedfastly and with devout conscience: that we keep holily and religiously the sabbath day; which was appointed out from the other, for rest and service of God.

Master. Very well. Now hast thou rehearsed unto me the laws of the first table; wherein is, in a sum, contained the knowledge, and true service of God. Go forward, and tell me, which be the duties of charity, and our love toward men.

Scholar. Do you ask me, master, what I think of the other part of the law, which is commonly called the second table?

Master. Thou sayest true, my son that is it indeed, that I would fain hear of.

simple wit will sc.ve me.

Scholar. I will in few words dispatch it, as my Moses hath knit it up in a short sum: that is, that with all loving affection, we honour and reverence our father and mother, That we kill no man.

That we steal nothing.

That we commit no adultery.

That we bear false witness

against none. Last of all, that we covet nothing, that is our neighbour's.

Master. How is that commandment, of the honouring father and mother, to be understood?

Scholar. Honour of father and mother containeth love, fear, and reverence: yea, and it further standeth in obeying, succouring, defending, and nourishing them, if need require. It bindeth us also most humbly, and with most natural affection, to obey the magistrates, to reverence the ministers of the church, our schoolmasters, with all our elders and betters.

Master. What is contained in that commandment, Do not kill?

Scholar. That we hate, wrong, or revile no man. Moreover, it commandeth us, that we love even our foes; do good to them that hate us; and that we pray for all prosperity and good hap to our very mortal

enemies.

Master. The commandment of not committing adultery, what thinkest thou it containeth?

Scholar. Forsooth, this commandment containeth many things for it forbiddeth not only to talk with another man's wife, or any other woman unchastely; but also to touch her, yea, or to cast an eye at her wantonly; or with lustful look to behold her; or by any unhonest mean to woo her, either ourselves, or any other in our behalf: finally, herein is debarred all kind of filthy and straying lust.

Master. What thinkest thou of the commandment, not to steal?

Scholar. I shall shew you, as briefly as I have done the rest, if it please you to hear me. It commandeth us, to beguile no man; to occupy no unlawful wares; to envy no man his wealth; and to think nothing profitable, that either is not just, or differeth from right and honesty: briefly, rather willingly

lose that is thine own, than thou wrongfully take that is another's, and turn it to thine own commodity. Master. How may that commandment be kept, of bearing no false witness?

Scholar. If we neither ourselves speak any false or vain lie; nor allow it in others, either by speech or silence, or by our present company. But we ought always to maintain truth, as place and time serveth.

Master. Now remaineth the last commandment, of not coveting any thing, that is our neighbour's: what meaneth that?

Scholar. This law doth generally forbid all sorts of evil lusts; and commandeth us to bridle and restrain all greedy unsatiable desire of our will, which holdeth not itself within the bounds of right and reason: and it willeth that each man be content with his éstate. But whosoever coveteth more than right, with the loss of his neighbour, and wrong to another; he breaketh and bitterly looseth the bond of charity and fellowship among men. Yea, and upon him (unless he amend) the Lord God, the most stern revenger of the breaking his law, shall execute most grievous punishment. On the other side, he that liveth according to the rule of these laws, shall find both praise and bliss; and God also his merciful and bountiful good Lord.

Master. Thou hast shortly set out the ten commandments. Now, then tell me, how all these things, that thou hast particularly declared, Christ hath in few words contained, setting forth unto us in a sum, the whole pith of the law?

Scholar. Will you that I knit up in a brief abridgment, all that belongeth both to God and to men? Master. Yea.

Scholar. Christ saith thus: "Thou shalt love the Lord, thy God, with all thy heart, with all thy soul,