A14461:1019
The Christian disputations, by Master Peter Viret. Divided into three parts, dialogue wiseThe Christian disputations, by Master Peter Viret. Deuided into three partes, dialogue wise
The Christian disputations, by Master Peter Viret. Divided into three parts, dialogue wise: set out with such grace, that it cannot be, but that a man shall take great pleasure in the reading thereof. Translated out of French into English, by John Brooke of AsheThe Christian disputations, by Master Peter Viret. Deuided into three partes, dialogue wise: set out with such grace, that it cannot be, but that a man shall take greate pleasure in the reading thereoff. Translated out of French into English, by Iohn Brooke of Ashe
London: printed by Thomas East, 1579
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Theophilus. If thou do not hold thy self assured, David, who speaketh by experience, can certify thee, saying. Thy word O Lord is a lantern unto my feet. That guide will not conduct and lead thee unto thy fathers that are dead, as Virgil did cause Aeneas to be lead of Sibyl unto his father Anchises, but it will lead thee unto the living God, thy immortal father, whom by the same thou shalt hear speak, for to put thee out of all doubt.
Theophilus. If thou doe not hold thy selfe assured, Dauid, who speaketh by experiēce, can certify thée, saying. Thy woord O Lorde is a lanterne vnto my féete. That guyde will not conduct and lead thée vnto thy fathers that are dead, as Virgile did cause Aeneas to bee lead of Syble vnto his father Anchises, but it will lead thée vnto the liuing God, thy immortall father, whome by the same thou shalt heare speake, for to put thee out of all doubt.
Hillarius. There is also an other point, that when we shall have ended 1the voyage, we shall not go by the gates of dreams, as Aeneas: or as our holy father, whom we have heard dream so well, as all such as he is do, which repose & rest themselves in any other bed, then upon the pure word of God. For it hath such virtue, that whosoever resteth upon it shall never dream nor rave: or it be dream, he goeth not ⟨p. 213⟩by the gates of Ivory, but by the horn gate, which is clear 2& through the which one may see as with the eyes: in such sort that such dreams are more certain, then that which others do see with their eyes: as it appeareth in those of Joseph and Daniel. But he that will lye or rest himself in any other bed, shall never cease to dream and wander 3astray out of the way: And all their dreams do go by the gate of Ivory, which is thick as the bones are, Wherefore one can perceive nothing by the same, as we do see by experience in our Theologians and Sophists which are so obscure and dark that one can see nothing at all. For after the they have well banqueted & moisted themselves with that good Theological wine, they have the spirit of wine that which the great God Bacchus hath inspired them, & maketh