The dovvnefall of poperie proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists: daring them all iointly, and euery one of them seuerally, to make answere thereunto if they can, or haue any truth on their side; knowing for a truth that otherwise all the world will crie with open mouths, fie vpon them, and their patched hotch-potch religion.

The second Proposition.

All persons of what sexe, state, calling, or condition so∣euer they be, may lawfully, and ought seriously to read the holy scriptures; as out of which, euen the simplest of all may gather so much as is necessarie for their saluation. This I say, against that popish, ridiculous, vnchristian, and verie pestilent abuse, where the Pope deliuereth to the people, as it were by was of apostolicall traditon; the scriptures, sacraments, and church-seruice, in a strange tongue to them vnknowne. VVhich to be flatly against the practise of the primitiue Church, I haue proued copi∣ously in my booke of Suruey. Here therefore I will onely shew, that it is both lawfull and necessarie for all sorts of people that desire to attaine eternall life, to read diligent∣ly the holy scriptures.

S. Chrysostome discourseth at large of this subiect in ma∣ny places of his workes; but I will content my selfe with some few for the present. In his commentaries vpon Saint Paul he hath these words: Et vos ita{que}, si lectioni cum animi

alacritate volueritis attendere, nullo alio preterea opus habebitis. Ve∣rus enim est sermo Christi, cum dicit; quaerite & inuenietis, pulsate & aperietur. Verum quia plures exijs qui huc conuenere, & libero∣rum educationem, & vxoris curam, gubernandae{que} domus insesere∣ceperunt, at{que} ideo non sustinent totos se labori isti addicere, saltem ad percipienda quae alij collegerunt, excitamini: tantum ijs quae dicuntur audiendis impendite diligentiae, quantum colligendis pecunijs. Tam etsi enim turpe sit non nisi tantum a vobis exigere, tamen contenti eri∣mus, si vel tantum prestetis. Nam hinc iunumera mala nata sunt, quod scripturae ignorantur. Hinc erupit multa illa haereseon pernicies; hinc vita dissoluta, hinc inutiles labores: quemadmodum enim qui luce ista priuatisunt, recta vti{que} non pergunt: ita qui ad radios diui∣narum. Scripturarum non respiciunt, multa coguntur continuò de∣linquere, vtpote in longe peioribus tenebris ambulantes; quod ne nobis vsu veniat, occulos ad splendorem Apostolicorum verborum ape∣riamus. If therefore you will read the scriptures with ala∣critie of mind, you shall need no other helpe at all. For Christs word is true, when he saith: Seeke, and ye shall find; knocke, and it shall be opened vnto you. But be∣cause many of you are charged with wiues, children, and domesticall regiment, and so can not wholy addict your selues to this studie: yet at the least bee readie to heare what others haue gathered, and bestow so much diligence in hearing what is said, as you doe in scraping worldlie goods together. For albeit it bee a shame to require no more of you, yet will I be content, if ye doe so much. For, the cause of infinit euils, is your ignorance in the scrip∣tures: From hence springeth the manifold mischiefe of heresies; from hence, dissolute life; from hence, vaine and vnprofitable labours. For, euen as they that are be∣reaued of this light, cannot goe the right way: so they that doe not behold the beames of the holy scriptures, are enforced inconintently to offend in many things, as walking in farre greater darknesse.

This is the golden censure of Saint Chrysostome, rightly surnamed the golden mouthed doctour. Out of whose doctrine, I gather these worthy obseruations: First, that

whosoeuer studieth the scriptures seriously, and with alacritie, shall find therein, and vnderstand so much, as is necessarie for his saluation. And consequently, that our disholy father the Pope, debarreth vs of the ordinarie meanes of our saluation; when he vpon paine of excom∣munication, inhibiteth vs to read the scriptures in our vulgar tongue, vnlesse we haue his licence and dispensa∣tion so to doe. And he hath I confesse, some reason thus to deale: because forsooth poperie would haue a short reigne, if euery papist might freely read the holy scrip∣ture, and other godly bookes written for their instructi∣on. But alasse, they are so bewitched with his blessings, that they thinke they shalbe damned, if they doe but read this my discourse, or any other opposite to poperie, not hauing his licence so to doe. But all his priests are li∣cenced; and so they can pretend no excuse, if they doe not frame some answere hereunto.

Secondly, that it is a very shame, for men charged with wiues, children, and families; that they doe but on∣lie heare sermons, and doe not withall studie the holy scriptures; and consequently, that it is much more shame for others that be more free, not to read them diligently; and greatest shame of all for a bishop, to approue or com∣mend them that will not so doe,

Thirdly, that heresies, dissolute life, and all other euils, doe proceed of ignorance, and of not reading the holy scriptures.

The same Saint Chysostome in an other place hath these wordes. Propterea obsecro, vt subinde huc veniatis, & diuinae scripturae lectionem diligenter auscultetis; nec solum cum huc venitis, sed & domi diuina b••blia in manus sumite, & vtilitatem in illis positam magno studio suscipitc. Sequitur Paulo inferius. Tantum igi∣tur lucrum oro, ne per negligentiam amittemus, sed & domi vace∣mus diuinarum scriptur arum lectioni, & hic presentes non in nugis & inutilibus colloquijs tempus decoquamus. I beseech you therefore, that you will come hither now and then, and

attend diligently the reading of the holy scriptures; nei∣ther that onely when ye come hither, but at home also take the holy bibles into your hands, and with great stu∣die embrace the profit contained in them. I pray you therefore, let vs not negligently loose so great gaine, but when we are at home, let vs then apply our selues to read the holy scriptures: and being here, let vs not spend our time idlely and vainely.

By these testimonies, (to omit many others) we may perceiue most euidently, how grieuously Saint Chrysostome lamenteth, that the people in his time were so negligent in reading the holy scripture. VVhat therefore would that holy father say, if he liued in these our daies, in which the Pope burneth such scriptures, as the people vnder∣stand in their vulgar tongue: In which he commaundeth all church-seruice to be in straunge and vnknowne lan∣guage: In which he excommunicateth all say-persons be they neuer so well learned, that reason of matter of faith, or dispute of his power? VVhat would he say, if he heard priests pronounce absolution in their popish sacrament of penance, which neither the penitents, nor the priests themselues doe often vnderstand? Nay, what would he say, if he were this day in popish Churches, where they doe not onely read their Churchseruice in Latine, but al∣so Latine homilies or sermons vnto the vulgar sort; which yet they tearme an exposition of the scripture: which maner of proceeding is practised euery festiuall day of nine lessons, in the time of their mattens? In fine, what would he say, if he knew the rude vulgar sort, who are commaunded to heare the Gospell read in Latine, and withall should see them listening with their eares, least any word should not be heard, though impossible of them to be vnderstood? would he not, and might he not iustly say with the holy Apostle, that they were mad? Yes doublesse, it cannot be denied.

Origen, who liued aboue a thousand and three hundred

yeares agoe, doth not onely exhort the people seriously to read the scriptures, but withall sheweth plainely, that in his time they were read in the vulgar tongue. These are his words: Certè, si non omnia possumus, saltem ea quae nunc do∣centur in ecclesia, vel quae recitantur, memoriae commendemus. Doubtlesse, if we cannot beare away all things contained in the scriptures, yet at the least let vs remember those things which are taught and read in the Church. Loe, in these golden words he speaketh not onely of sermons, but also of the Gospels, Epistles, Prayers, Lessons, and hi∣stories of the Bible. For sermons are contained in the word (docentur, which are preached;) and the rest in the word (re∣citantur, which are read or rehearsed:) but certes, if such things had beene read in a strange and vnknown tongue, the vulgar sort could not haue committed them to me∣morie. And consequently, to no end or purpose should Origen haue made this exhortation. And the obiection which is common in the mouthes of our papists, That Saint Peter affirmeth the scriptures to be obscure and hard to bee vnderstood (notwithstanding the great brags and insolent vaunts of our Rhemists) is too too foolish, and of no force at all. For first, Saint Peter saith not, that the whole scripture is hard to be vnderstood, but some things in S. Paules Epistles. Secondly, he speaketh not solely and barely of the vnlearned, but of the vnlearned which are vnstable. Thirdly, he speaketh not generally of all readers of the scripture, but of those wicked ones, which depraue not onely S. Paules Epistles, but also all o∣ther scriptures, to their owne perdition. Howbeit, to de∣barre all the godly, who with all humilitie and reuerence desire to read the scriptures; and to abandon one onely particular euill, by taking away the good wholly and ge∣nerally; may well be resembled to those vnskilfull physi∣tions, who cannot deliuer their patients from any parti∣cular disease, except they take away their liues. But wise Salomon was of another mind, when he affirmed all the

words of wisedome to be open and easie to euery one of vnderstanding, that is, which haue a desire to the truth, and are not blinded of the prince of this world. For, as by the foole, he meaneth euery wicked man: so by a man of vnderstanding he meaneth euery one that is godly. Hereupon it is said, that God reuealeth his secret coun∣sels to all that feare him: That whosoeuer will do the will of God, the same shal know his doctrine: That they which abide in Gods word, shall know the truth: That God re∣uealeth his will vnto the simple and vnlearned ones, and hideth his secrets from the wise and prudent: That the whole bodie of the scripture, from the head to the foot thereof, is tearmed a lanterne to ourfeet, and a light vn∣to our pathes: That Gods word is like a candle, shining in a darke place, vntill the day dawne, and the day-star arise in our hearts: That the spirituall man doth vnderstand all things which are necessarie for his saluation: for so Lyra and Dionysius Carthusianus, two great learned papists, doe expound the place. And consequently, if Gods word be hidden to any, it is hidden to those that perish, to those whose vnderstandings the God of this world hath blin∣ded, that the light of the Gospell of the glorie of Christ, should not shine vnto them.

S. Chrysostome hath these golden words: Quid opus est concionatore? Per nostram negligentiam necessitas ista facta est. Quamobrem nam{que} concione opus est? Omnia clara sunt & plana ex diuiais scripturis; quaecun{que}s necessaria sunt, manifesta sunt. VVhat need is there of a preacher? Our negligence hath caused this necessitie. For to what end is a sermon needfull? All things are cleere and euident in the holy scriptures, what things soeuer are necessarie, the same are manifest.

The same S. Chrysostome in his Commentaries vpon the Epistle of the Colossians, hath these words: Audite quot∣quot estis mundani, & vxoribus prae estis ac liberis, quomodo & vo∣bis potissimum precipiat scripturas legere; id{que} non simpliciter, ne{que} abiter, sed magna diligentia, Sequitur Paulo inferius. Audite obse∣cro

seculares omnes. Comparate vobis biblia, animae pharmaca. Si nihil aliud vultis, vel nouum testamentum acquirite, Apostolum, Acta, Euangelia, continuos ac sedulos doctores. Si acciderit mae∣stitia, huc veluti apothecam pharmacorum introspice. Hinc tibi sume solamen mali, siue damnū euenerit, siue mors, siue amissio domestico∣rum. Imònon introspice solum, sed omnia iterum at{que} iterum versa, mente{que} illa contine. Hoc demum malorum omnium causa est, quod scripturae ignorantur. Iterum; doce puerum tuum Psalmos illos canere Philosophiae plenos. Hearken all ye that are encombred with worldly affaires, and haue charge of wiues and children, how you specially are commanded to read the scriptures, and that not simply nor slenderly, but with great dili∣gence. Heare I pray you, all secular persons. Prouide and furnish your selues with bibles, the soueraigne medicines of your soules. If you will haue no other thing, at the least prouide the new Testament, the Apostle, the Acts, the Gospell, the continuall and diligent doctors. If any griefe come, turne thine eye vnto the scripture, as to the Apothecaries shop full of medicines. From hence receiue sollace of euill, whether domage, or death, or losse of worldly goods chance vnto thee. Yea, looke not onely to the scripture, but volue and reuolue all things contai∣ned therein, and keepe the same in mind. For this is the cause of all manner of euils, that men are ignorant in the holy scriptures. Teach your children to sing Psalmes, which are full of Philosophie.

Thus writeth this holy father, teaching vs at large, how necessarie and needfull a thing it is for euery one to studie and read diligently the holy scriptures. For first, he telleth vs plainely, that all necessarie points of doctrine are so plaine and manifest, as one may vnderstand the same without the preacher. Secondly, that they who are charged with wiues, children, and worldly affaires, are spe∣cially and more than others, commaunded to read the scriptures: The reason hereof he yeeldeth in another place; because the more they are encombered with the

cares of the world, the more need they haue to enioy the helpes of the holy scripture. These are his words: Quid ais homo? Non est tui negotij scripturas euoluere, quoniam in numeris curis distraberis? Imò tuum magis est, quam illorum. Ne{que} enim illi perinde scripturarum egent presidio, at{que} vos in medijs negotiorum vndis iactati. VVhat sayest thou ô man? Is it not thy part and dutie to read the holy scriptures, because thou art encombred with many worldly cares? yea, it is so much more thy charge than it is theirs: For they haue not so great need of the helpe of the scriptures as you haue, who are tossed in the middest of the waues of worldly troubles. Thirdly, that all secular persons of both sexes must furnish themselues with the holy Bible. Fourthly, that they must not onely read the scriptures barely and slenderly, but that they must doe the same with great di∣ligence. Fiftly, that the scriptures doe minister comforts for all sorrowes, and soueraigne medicines for all sores. Sixtly, that the ignorance of the scriptures is the cause of all euils. Seuenthly, that parents must teach their chil∣dren to sing Psalmes, yea, euen those Psalmes which are replenished with Philosophie.

S. Austen teacheth in the same manner, that all things necessarie for mans saluation, are plaine and easie to be vnderstood. These are his expresse words: In his enim qu{que} apertè in scriptura posita sunt▪ inueniuntur illa omnia, quae conti∣nent fidem mores{que} viuendi. For in those things which are plainely set downe in the holy scripture, are found all things concerning faith and manners.

The same S. Austen in another place hath these words: Magnifice igitur & salubriter spiritus sanctus ita scripturas sanctas modificauit, vt locis apertioribus fami occurreret, obscurioribus au∣tem fastidia detergeret. God hath so tempered the holy scrip∣tures, that by manifold places he might prouide against famine, and by those which are more obscure, he might cleanse the loathsomenesse of our stomacke. And his rea∣son hereof followeth in these next words: Nihil enim fere

de illis obscurit atibus eruitnr, quod non planissime dictum alibi re∣periatur. For almost nothing is contained in obscure places, which is not most plainely vttered in some other place.

The same father in an other place hath these wordes; Nec solum vobis sufficiat, quod in ecclesia diuinas lectiones auditis, sed etiam in domibus vestris aut ipsi legite, aut alios legentes requiri∣te, & libenter audite. Let it not be enough for you, onely to heare Gods word in the Church; but also read it your selues in your houses, or else procure others to read it, and heare you them willing.

Out of these wordes of this holy writer, and antient father, we may learne many godly lessons. First, that all things needfull for our saluation, are plainely set downe in the scriptures. Secondly, that things which are obscure∣ly touched in some places, are plainelie handled in other places. Thirdly, that the scriptures are obscure in some places, to exercise our wits, and to cleanse the loathsome∣nesse of our stomackes. Fourthly, that we must read the scriptures at home in our houses, & not heare them read in the Churches. Fiftly, that if we cannot read them our selues, then must we procure others to read them to vs, and marke diligently what they read, and heare them with desire and alacritie of mind.

Saint Hierome is consonant to Saint Austen and Saint Chysostome, affirming, that in his time (which was about 1200 yeeres agoe) both monkes, men, and women, did contend who could learne moe scriptures without book. These are his expresse wordes; Solent & viri, solent & mo∣nachi; solent & mulierculae hoc inter se habere certamen, vt plures ediscant scripturas; & in eose putant esse meliores si plures edidice∣rint. Men, women, and monkes, vse to contend one with another, who can learne moe scriptures: and here∣in they thinke themselues better, if they can learne more.

The same Saint Hierome in an other place, speaking of the education of a yoong maid of seuen yeeres old, hath

these wordes; Matris nutum pro verbis ac monitis, & pro imperio habeat. Amet vt parentem, subijciatur vt dominae, timeat vt magi∣stram. Cum autem virgunculam rudem & edentulam septimus aeta∣tis annus exceperit, & caeperit erubescere, scire quid taceat, dubitare quid dicat; discat memoriter psalterium, & vs{que} ad annos puberta∣tis libros Salomonis, euangelia, Apostolos, & prophetas, sui cordis thesaurum faciat. Let her mothers beck to her, be in steed of wordes, admonitions, and commaunds. Let her loue her as her parent, obey her as her ladie, and feare her as her mistris. And when the rude and toothlesse girle shall bee seuen yeere old, and shall begin to be bashfull, to know when to be silent, and when to speake; then let her learne the Psames by heart, and without booke: and till she be twelue yeeres of age, or marriageable, let her make the bookes of Salomon, the Gospels, Apostles, and Prophets, the treasure of her heart. Thus writeth Saint Hierome: out of whose golden words I note these golden obseruations. First, that both men and women in his dayes, did studie and read the scriptures, as diligently and painfully as the monkes. Secondly, that in his time they thought them∣selues the happiest people, who could con by heart the most texts of holy scripture: Wheras amongst the papists they are deemed most holy, that can by heart no scrip∣ture at all, but absteine from the reading thereof, as from the poyson of their soules. Thirdly, that yong women be∣ing but seuen yeeres of age, must be acquainted with the holy scriptures, & learne by heart the booke of Psalmes. Fourthly, that from seuen yeeres vpward vntill puberty, that is to say, vntill the twelft yere of their age, they must read seriously the bookes of Salomon, the Gospels, Apo∣stles, and Prophets, and set their whole delite therein. And the same holy father in his Epistle to the godly ma∣trone Celantia, doth perswade her for the best course of her life, to be continually conuersant in the holy scriptures. These are his wordes; Sint ergo diuinae scipturae semper in ma∣nibus tuis, & iugiter mente voluantur. Let therefore the holy

scriptures be alwayes in thy hands, and let them be vnces∣santly tossed or rolled in thy mind.

Saint Theodoretus telleth vs with good liking thereof, that in his time the scriptures were translated into all ma∣ner of languages, & that they were not onely vnderstood of doctors, & masters of the Church, but euen of the lay-people, and common artificers. His expresse wordes I will alledge, which are these; Hebraici vero libri, non modo in Graecum idioma conuersi sunt, sed in Romanam quoque linguam, Aegyptiam, Persicam, Indicam, Armenica{que}, & Scythicam, at{que} adeo Sauromaticam, semel{que} vt dicam, in linguas omnes, quibus ad hanc diem nationes vtuntur. Sequitur paulò inferius, fossores{que} adeo ac bubulcos inuenias; plant arum{que} consitores de diuina trinitate, re∣rum{que} omnium creatione discertantes. The Hebrew bookes are turned not onely into the Greeke tongue, but also into the Roman language also, into the Aegyptian, Persian, Indians, Armenian, and Scythian, as also into the Sauro∣matick tongue, & to speake all in a word, into all tongues, which this day are in vse amongst nations. And after hee hath told vs, that the Church-doctrine, is knowne to all maner artizans of both sexes; he addeth, that we may find ditchers, deluers, neatheards, and gardiners, dispu∣ting euen of the blessed trinitie, and of the creation of all things. VVhereupon it is euident, that in the auncient Church, and in the time of old religion, (as the sillie foo∣lish papists call their Romish inuentions, which is in deed a newly inuented religion, as I haue proued in my Suruey of poperie) euery nation had the holy scriptures in their vulgar language: and that in those dayes, all the Christi∣ans did read the holy scriptures so seriously, that both men and women, of all trades and conditions, were able to dispute of the holy trinitie, and of the creation of the world. VVhich two points doubtlesse, are the most diffi∣cult, obscure, hard, and intricate articles, in the whole course of theologie.

The Iesuit Bellarmine, (a wonderfull thing to be heard,

and a most incredible, sauing (that the truth must needes in time haue the vpper hand) confesseth so much vna∣wares, as is able sufficiently to prooue and conclude my intended scope and proposition. These are his expresse wordes; His notatis, dico illa omnia scripta esse ab apostolis, quae sunt omnibus necessariae, & quaeipsipalam omnibus vulgo praedica∣uerant; alia autem non omnia scripta esse. These obseruations being marked, I answere, that all those things were writ∣ten by the Apostles, which are necessarie for all men, and which the Apostles preached openly to all the vulgar people; but that all other things were not written. Thus writeth our skilfull Iesuit, who in the name of all pa∣pists, (being as it were their mouth) saith all that can be said, in defence of late Romish religion. Out of whose words I note first, that all thing necessarie for all men and all women, old men, yoong men, maids, and babes, rich and poore, noble and ignoble, are set downe and contei∣ned in the holy scriptures. Secondly, that all things con∣tained in the written word, are necessarie for all people. Thirdly, that those things which are not contained in the written word, were neuer preached openly to all people, but secretly to some few persons in secret corners; perad∣uenture to our Iesuits and Iesuited popelings, sauing that their sect was not then hatched, as which is not yet eighty yeeres old. Fourthly, that those things which are not contained in the scriptures and written word, are not ne∣cessarie for all people, but onely for Iesuits and papists, to bring them to perdition. Fiftly, that seeing on the one side, all things needfull for all men and all women, for yong and old, rich and poore, noble and ignoble, are contained in the scriptures; and seeing withall on the other side, that all things in the written word are neces∣sarie for all people, (marke well what I say, gentle rea∣der, for I build my worke vpon that foundation which the Iesuit hath laid) it followeth by necessarie conse∣quution, that all people ought seriously to read the ho∣ly

scripture: as also that they may safely contemne all vnwritten traditions, as nothing needfull or pertaining to them. But let vs heare our Cardinall Iesuit once again speake for himselfe and for the honour of this holy father the Pope. These are his expresse words: At in nouo testa∣mento, quia Christus impleuit figuras & prophetias; etsi multi non intelligant sententias scripturarum, intelligunt tamen ipsa mysteria redemptionis, etiam rustici & mulieres. But in the new testa∣ment, because Christ hath fulfilled the figures and the prophesies; although many doe not vnderstand the sen∣tences of the scriptures, yet doe they vnderstand the my∣steries of our redemption, euen the common countrey fellowes and the very women.

Thus writeth our Iesuit, affirming, that euen women and the very rustickes of the countrey, doe vnderstand the scriptures, so farre forth as pertaineth to the mysteries of their redemption: and I pray you, why then doth the Pope debarre them from the reading thereof? VVhat more knowledge is needfull ouer and besides the myste∣ries of mans redemption? It is all the knowledge which Saint Paule desired to haue: who (as he saith of himselfe) esteemed not to know any thing among them, saue Iesus Christ, & him crucified. I therfore conclude by our Iesuits owne free graunt, that it behooueth all men and women, children and maids, diligently to read the holy scriptures, seeing they may vnderstand therein all the mysteries of their redemption, viz. all knowledge necessarie for their saluation. VVhich knowledge is so necessarie, as nothing can be more. Ye (saith God by the mouth of his seruant Moses) shall lay vp these my words in your heart and in your soule, and bind them for a signe vpon your hand, that they may be as a frontlet betweene your eyes. And ye shall teach them your children, speaking of them whē thou sittest in thine house, and when thou walkest by the way, and when thou liest downe, and when thou risest vp. And thou shalt write them vpon the posts of thine house,

and vpon thy gates. But our papists obiect against vs, that when the fathers exhort all men and women to read the scriptures, they speake as pulpit-men agreeably to their audience, and the peoples default; but not as tea∣chers in the schoole, making exact and generall rules to be obserued in all places and times. To which I answere first, that the truth must be spoken as well in the pulpit as in the schoole. Secondly, that the doctrine in pulpit is and ought to be as exact, absolute, and necessarie, as the doctrine in schoole: The sole and onely difference is or ought to be this, viz. that the pulpit hath euer the pricke of exhortation annexed, which the schoole wanteth. For the preacher may not speake at randon in the pulpit, but euen there must he haue the girdle of truth about his loynes. Thirdly, that holy Dauid regarded no such popish distinction, when asking, whereby a yong man shal clense his waies? he answereth thus: By studie, meditation, and keeping of the law of God. Neither the godly men in Berhaea, when they daily searched the scriptures, euen to examine the doctrine of the Apostles by them. Our papists obiect likewise, that S. Paule will haue women to liue in silence, and not to chat and prattle of the scriptures. I answere, that though S. Paule will not permit women to teach publickely before men; yet doth he neither forbid them to read the scriptures, nor yet to teach priuately, when due circumstances doe occurre. For the same Apo∣stle elswhere commaundeth mothers to teach godly things to their children. So Salomon, the wisest child that euer was among the sonnes of Adam, one Christ euer ex∣cepted, confesseth plainely and humbly, what doctrine his mother Bethsheba taught him. So Priscilla, wife to Aquila the Iew born in Pontus, expounded the scriptures to the Iew Apollo, borne at Alexandria, a very eloquent man. So Ti∣mothie was throughly instructed in the scriptures by his mother Eunice, and by his grandmother Lois. By which no∣table example it is euident and cleare to euery one, that

neither mothers must forbeare to teach, nor yet young babes forbeare to learne the holy scriptures.

Notes

• Chrysost. in pro∣aemio epist. ad. Rom.
• Chrysost. in 9. ca. genes. hom. 29. to. 1.
• 6. decret. lib. 5. cap. quicunque.
• 1. Cor. 14. v. 24.
• Origen hom. 4. pe super leuit. pro finem.
• Rhemist. in 2. Pet. cap. 3.
• Vide D. Chrysost. in proemio epist. ad Rom. in in••io.
• Prou. 8. v. 8, 9.
• Psal. 25. v. 9.
• Iohn. 7. v. 17.
• Iohn. 8. v. 31: 32
• Matth. 11. v. 25.
• Ps. 119. v. 105.
• 2. Pet. 1. v. 19.
• 1. Cor. 2. v. 15.
• 2. Cor. 4. v. 3, 4.
• Chrys. in 2. Thes. cap. 2. hom. 3.
• Chrys. in Coloss. hom. 9. col. 1290.
• Chrysost. conc. 3. de lazaro, tom. 2. col. 1340.
• August. de doct. Christ. li, 2. cap. 9.
• August. de doct. Christ. li. 2. cap. 6.
• Aug. de tempor•• ser. 55.
• Hieron. in Ps. 133.
• Hieron. ad Gau∣dentium, tom. 1. fol. 44. B.
• Hieron. ad Ce∣lant. tom. 1. fol. 50. A.
• Theodor. lib. 5. de Graeca, affect. curat. pag. 521.
• Bellar. tom 1. ed. 191. lib. 4. de verbo Deiscrip. to. cap. 11. a.
• Bellar. de verbo dei, lib. 3. cap. 2. tom. 1. col. 129.
• 1. Cor. 2. v. 2.
• Deut. 11. v. 18, 19, 20.
• Deut. 6. v. 8, 9.
• Deut. 4. v. 9.
• Rheme▪ testa∣ment in prefatio, sect. 15.
• Psal. 119. v. 9.
• Act. 17. v. 11.
• 1. Tim. 2. v. 12.
• Tit. 2. v. 3.
• Prou. 31. v. 1.
• Act. 18. v. 26. 2. Tim. 1. v. 5. & 2 Tim. 3. v. 15.