Ptōchomuseion [sic]. = The poore mans librarie Rapsodiæ G.A. Bishop of Exceter vpon the first epistle of saint Peter, red publiquely in the cathedrall church of saint Paule, within the citye of London. 1560. Here are adioyned at the end of euery special treatie, certaine fruitful annotacions which may properly be called miscellanea, bicause they do entreate of diuerse and sundry matters, marked with the nombre and figures of Augrime. 2.

¶ The first part is of the dignitie and worthines of the holy Scriptures.

The excellēcie of the scriptures doth consiste & stande in fiue circumstaunces.

¶ The first is this.

There cā be no greater honor geuen vnto the scripture, then, that both Christ, his Apostles, the generall counsels of the founder sorte, and also the holy fathers doo vse the testimonie and witnes of the scriptures, to proue all thinges, which they did euer attempt. And we ought alwayes to haue in remēbraunce how that we are sent of Christ (the onely head, & chief master of the Church) vnto the scrip∣tures. For he saith (Iohn the .5.) Scrutamim scripturas, and this honor of the scrip¦tures did Christ him selfe confirme by ensāple, when he aunswered and conuin∣ced Satan,* 1.1 the temptor, by the scriptures.

The Apostles also & the Euangelistes doo alledg•• almost in al their writings, the testimonie of the scriptures for the veritie of the Euangelicall doctrine, to be asserted & confirmed. Wherupō they which heard Paul preach at Thessalonica, did onely search the scriptures,* 1.2 whether it were so or no, as Paul preached. As it is written in the Actes, & this they did not without iust groūde & good cause, for the holy scripture is called Scriptura canonica, of this word Canon,* 1.3 which signi∣fieth in Latine a rule. And the vse of a rule is, to conferre, to proue, to direct and correct with hys rightnes, all thinges that are measured.

Chrisostome, doth measure and proue the Church by no other rule, but by the scriptures.* 1.4 His wordes be these vpon the Gospell of Mathew.* 1.5 Quia in tempore hoc, ex quo obtinuit heresis ecclesias, nulla probatio christianitatis, neque refugium potest esse christianorum aliud, volentium cognoscere fidei veritatem, nisi scripturae diuinae. Antea enim multis modis ostendabatur quae esset ecclesia Christi, & quae gē¦tilitas:

Nunc autem nullo modo cognoscitur volentibus cognoscere, nisi tantummo∣do per scripturas, that is to say.

Bicause in time, since heresies did occupy y^e churches, ther cā be no other proofe of true Christianitie, neither can be any other refuge of Christiā men, willing to know the veritie of the faith, but onely by y^e holy scriptures. For before it was de¦clared by manifolde wayes, which was y^e Church of Christ, & whiche was hethe∣nishe gētilitie, but now it is knowen by no other meanes vnto thē which be wil∣ling to know which is the true Church of Christ, but onely by the scriptures.

* 1.6Saint Austen hath the like saying, whose wordes be these. In scripturis didici∣mus Christum. In scripturis didicimus Ecclesiā. In the scriptures we haue learned Christ. In the scriptures we haue learned the Churche. Agayne in his booke De doctrina Christiana, he sayth. Titubabit autē fides,* 1.7 si diuinarum scripturarum vacil∣lat authoritas.* 1.8 The faith shall fayle, if the authoritie of the holy scriptures, should once wagge or wauer.

Therfore it is not without cause, that the Scriptures are called Canonical, by∣cause they trie and rule all thynges.

¶ The seconde circumstaunce.

Euery facultie, doctrine, arte, and science,* 1.9 doth receaue and obteine her dignitie of the matter and subiect, of the which it doth speake & entreate, for of what wor∣thines the matter is, of the same worthines or basenes is the doctrine and science.

Therfore, for as much as the holy Scriptures do speake of no other thyng, but specially and chiefly of Christ, beyng both God and man, whiche is the head and chiefest of all, so much ought the scriptures to be reputed the most honorable, the chiefest Lady and maistres of all other doctrines and sciences.

¶ The third circumstaunce.

* 1.10As the precious stone, called Drachonites, can not be polished,* 1.11 nor nedeth any arte or cunnyng, to make it either trimmer or fayrer, for it is both pleasaunt and bright of it selfe: Euen so the holy scripture hath her glorye and brightnes of her selfe, and nedeth not the artificiall coloures and shewes, eyther of Philosophie,* 1.12 Rhethoricke, or any other arte.

* 1.13Paul in dede calleth y^e Church Columnā & firmamentū veritatis, y^e piller, steye, & foundatiō of all truth, not bycause she is Lady, & head, of the Scriptures, but by∣cause she doth preserue, imparte, & declare the Scriptures vnto other, & in all her doings specially for the cōfirmatiō of all true doctrine, doth vse the testimonie of the scriptures, which whē she doth not, but trusteth to her owne inuentiōs, tradi∣tions & gloses, she is not to be coūpted the Churche of Christ,* 1.14 but the synagoge of Antichrist. Saint Austen, Contra Epistolā fundamēti, hath these wordes. Definita in sacris literis, omnibus aliis debent preferri. Thinges defined in the holy scriptu∣res,* 1.15 ought to be preferred and set before all other thinges.

¶ The fourth circumstaunce.

Al other scriptures & writings ar not enobled with any honorable title, but are called either scriptures simple, or els scriptures prophane. But the scriptures of Gods booke, are beautified with a most glorious, honorable,* 1.16 & perfecte Epitheton & title, for they be called Scripturae sanctae, & by that title, are separate and distinct, from all other Scriptures, whiche are written of matters prophane. I call mat∣ters prophane, not onely those thynges, whiche pertaine to seculare affaires,* 1.17 and concurre to the vse of this temporal life of ours, but also the corrupt doctrines, su∣perstitions and false woorshipinges, erronious opinions of all ages, places, and people, when, where, and what soeuer they be, as the Alcoran of Machumet, the religion of the great Caan of Cathay, with such like. These deserue not to be cal∣led holy, which onely in shewe and face seeme to be holy, except ye will call them holy in that sense that Virgill calleth Auri sacram famem,* 1.18 and as the Phisitions call the disease named saint Anthonies fire, sacrum ignem. And as Horace calleth

a flagitiouse man sacrum, saying intestabilis & sacer esto. The holy scriptures of God haue in them three properties,* 1.19 whiche be these.

• ...Sunt purae. 1.
• ...Sunt integrae. 2.
• ...Sunt stabiles. 3.

FIrste they be pure, that is, without commixtion of all falsitie and vntruth.

Secondly they be (Integrae) whole, bycause they shewe & conteyne in thēselues al things necessary to saluation, as Chrisostome writeth, saying.* 1.20 If there be any thing nedefull to be knowen, or not to be knowen, we shall learne it by the holy scriptures, if we shall nede to reproue a falshoode, we shal fetch it from thence. Yf to be corrected, to be chastned, to be exhorted or cōforted, to be short if ought lacke, y^e ought to be taught or learned, we shal also learne it out of the same scriptures.

Thirdly, they be Stabiles, stable, bycause they be permanent & endure for euer, for they differ & are distinct from all other scriptures in foure pointes. First there is no scripture of any author, be he neuer so noble and notable, whiche hath bene so reserued and preserued in so many ages, in such orders, and by such succession, as the holy scriptures of God haue bene from tyme to tyme.

Secōdly there is no other scripture so vnspotted, so infallible, & of whose truth we nede not to doubt nor suspect in any poynt, as the holy scriptures are.

* 1.21Thirdly other Scriptures, whiche be called liberall sciences, although they teache a certayne truth, yet they shewe not that truth, in the whiche saluation of the soule doth consiste and stand.

Fourthly and finally all the disciplines and doctrines of the Philosophers and wise mē,* 1.22 speaking of vertues, maners, and blessednes, do in deede intreate of ma∣ny good things, but they neuer founde out that true light, without the which al the body is darke & blind. And y^e scriptures of Gods booke are called holy, bicause they are ordeined, established, confirmed & written, by the holy finger of god, that is by the force and vertue of Gods holy spirite, which is called the finger of God, as it is written in Exodus.* 1.23 When the enchaunters coulde not bring fourth lice, they sayd vnto Pharao: Digitus dei est hic. This is the finger of God, or this was done by Gods power.

The Scriptures after the censure of some learned men, are called Scripturae sanctae, of this verbe sancio, whiche betokneth to consecrate, and to ratefie, which verbe is deriued (after the opinion of some) of this worde Sanguis bloud, bycause that leagues and truces were wonte to be confirmed with the bloud of some slayne Sacrifice.

Liuius Docet, vetustissimū faedus inter Romanos Albanosque initū, porcae immo∣latione sancitū fuisse:* 1.24 that is to say, the old maner of treatie of peace,* 1.25 betwene the Romanes & y^e Albanes, was cōfirmed w^t the immolatiō or offring of a slaine sow.

* 1.26Therfore Seruius vpō the Encidos of Virgil ait, sanctum dici, quasi sanguine cō∣secratum. That is to say, that is called holy, whiche is consecrate with bloud. Now bycause the league, peace, and truce betwene God the father and vs, was ratefied with y^e bloud of his sonne Iesus Christ, slaine & sacrificed for our sinnes, and the whole course of scripture shooteth at this scope, to teach vs that we be re∣cōciled and brought into the fauour of God onely by the shedding of the holy and precious bloud of Christ, and all the sacrifices and holy Sacramentes mentioned in the Scriptures do importe a misterie of the same,* 1.27 therfore the Scriptures, are called Scripturae sanctae, the holy Scriptures, and so are sequestred and distincte from all other scriptures, whiche are called prophane, thus haue I shewed you the exellencie, dignitie, and honor of the holy scriptures.

Now I will shewe you by the waye (and yet nothing out of the way) what son∣dry and diuerse commodities, the holy Scriptures doo exhibite and bryng with them, to the readers and hearers of the same.

Saint Paule writing to Timothie hath these words. Omnis scriptura diuini∣tus inspirata,* 1.28 vtilis est ad docendum.* 1.29 &c. all scripture geuen by the inspiration of God is profitable to teach & reproue (cōcerning doctrine) it is also profitable to cor¦rect & instruct in righteousnes (concerning good life & maners) and least it should seeme in any thing to lacke or to be vnperfecte, Paule addeth immediatly after, y^t the mā of God may be perfect & ready vnto al good workes. I will examine more particularly the spices & kindes of y^e cōmodities, which y^e scripture here bringeth.

First he saith that the holy scripture is profitable to teach, now doctrine is the instructiō of the ignoraūt: for the minde of man is not made so cleare by the light of nature, that he can or is able, to knowe by his owne wit or vnderstāding, those things that appertaine to God, & are necessarie to be knowen to saluatiō, as saint Paule writeth to the Corinthiās.* 1.30 Animalis homo nō intelligit ea quae sunt dei, the natural man perceaueth not the thinges of the spirite of God, but it is nede & re∣quisite, that he be lightened and taught also with a more diuine and godly lyght. This light is geuen of the holy ghost, and vnto this vse be the holy Scriptures geuen and applied, by the whiche the litle ones of the Lord may be taught and be made to vnderstand,* 1.31 as the Prophet Dauid writeth.* 1.32 Testimonium domini fidele sapiētiam praestans paruulis, preceptum domini lucidum illuminās oculos. The te∣stimonie of the Lord is sure, and geueth wisedome vnto the simple, the commaun¦dement of the Lord is cleare, and giueth light to the eyes.

Secondly, it is profitable (saith Paul) to improue, especially if any thing in any cause be erroneous & false, vttered either by word, or committed by worke, & this kinde of improuing is necessarie to the Churche of God,

But you shall obserue & note, that there be two kindes if improuinges, one is, by the whiche false & erroneous opinions, heresies, false, worshipynges, and cor∣rupte doctrines are made manifest and improued.

The other is, by the which our workes & dedes are knowen & reproued, by this kinde of improuing, euery man may examine, & trie his owne lyfe. Yea & the se∣cretes of his owne hart, & the studies & endeuour of them, which being in sheepes clothing, doth intrude, & thrust in thēselues into the Lordes flocke, of whō Christ said.* 1.33 Ex operibus eorū cognoscetis eos. By their workes you shall know them. A∣gaine the tree is knowen by his fruites.* 1.34 These two kindes of improuing can be no better knowen then out of the holy scriptures. Therfore the Apostle said. Om¦nia probate,* 1.35 quod bonū est tenete, proue all things, but keepe that, y^t is good. Also Probate spiritus,* 1.36 vtrū ex deo sint. Proue the spirits, whether they be of god or no.

Thirdly, the scripture is profitable to correct, that is, to restore to the pristinat and former state, those thinges whiche are swarned and slidden out of the way, whether it be in doctrine or in life.

Fourthly, the scripture is profitable to instruct in righteousnes, for the holy ghost doth teach vs in the scriptures to righteousnes,* 1.37 euen as a father instructeth hys children, for the scriptures haue in thē mylke meete for childrē. Wherby the rude & ignoraunt may be instructed, they haue also whole meate,* 1.38 meete for them y^e be well exercised and perfect in knowledge. Also an other commoditie and profite we haue by the scriptures,* 1.39 which is, that the holy ghost doth not feare to attribute to the scriptures the power to saue vs, as Paul to Timothie writeth, take heede to thy selfe, & to doctrine, & stand fast in them: for in so doyng thou shalt saue thy selfe,* 1.40 and them that shall heare thee. Also in an other place he saith.* 1.41 Per Euangeliū ego vos genui, by the preaching of the Gospell, I begat you vnto God.

* 1.42Saint Austen euen then came fourthe of the errors, in the which he was wrap∣ped, when he begā to read the Scriptures. And he was in a maner enforced and compelled to the readyng of the same by an oracle of GOD,* 1.43 for he hard cer∣teyne voyces as it had bene of children syngynge and sayinge. Tolle, Lege, Tolle, Lege, Take and reade, take and reade, whiche at the laste when

he obeyed, takyng the holy scriptures into his handes, chaunced to read this pla∣ce of saint Paule. Induimini dominum Iesum Christum, Put vpon you our Lord.* 1.44 Iesus Christ, and straight way he was throughly conuerted to the fayth, agaynst the which he had striued so long before.

* 1.45The tripartite history doth declare how the Emperour Cōstātine y^e great, did exhorte the Bishops & fathers of the Nicen coūsell,* 1.46 that with the oracles & answe¦res of the holy scriptures, they should debate all cōtrouersies, which sprang vp cō¦cerning religion. And when in the same coūsel, the Bishops (one cōplaining of an other) offred bookes vnto the Emperour, desiring iudgemēt of him: he burned their bokes & said vnto thē, that they ought to take y^e iudgemēt of God out of the holy scriptures, & not the iudgement of mā. For as much then as all these goodly commodities come by the reading of the holy scriptures, what robbers & theues, what Antichristes & incarnate deuils were they, which tooke the bookes of holy scriptures frō the lay people, & like murtherers burned not onely y^e bokes, but the owners of the bokes also? Do you thincke y^t they would not haue burned Christ also, if he had ben here? These be they of whō Christ speaketh: Wo be vnto you, you Phariseis & Scribes,* 1.47 you take away the keye of knowledge, you shut vp the gate of the kingdome of heauē, you will neither go in your selues,* 1.48 nor suffer thē whiche would enter in. But no maruell, they thought it not to be for their pro∣fite, if the commō people should freely read the Scriptures. Wherby they might perceaue, their hypocrisie, negligence, ignoraunce and wicked life.

Chrisostome doth teach thē an other lessō, who iudged the reading of the scrip¦tures to be so necessary to the lay men, y^t for the neglecte therof, he did rebuke his auditorie in his open sermōs, for not reading the scriptures, his wordes be these. Quis vestrū (respondote quaeso) qui assistitis,* 1.49 vnū (si exigatur) Psalmū potest memo∣riter edicere, aut quā libet diuinarū scripturarū portionē? Which of all you y^t stand here (answere I pray you) cā say by memory (if it be required of you) one Psalme, or any part, of the holy scripture without booke? Sed horum criminum tandē illa est defēsio,* 1.50 nō sum (in quis) ego monachus, vxorē habeo et filios, et curā domus, et ce.

But of these faultes at the last, this is their defēce, I am no moncke, thou faist, I haue a wife & childrē, & charge & cure of houshold. But this is that wherby you corrupt all things with one certain pestilence & mischief, bycause you thincke the reading of the holy scriptures to appertayne onely to the monckes, when it is much more necessarie for you then for them: They whiche are conuersaunt in the middle of the world, and receaue dayly, wounde vpon wounde, haue rather more nede of the medicine of God.

Vpon Genesis also he sayth. Propterea obsecro, vt subinde huc veniatis & diui∣nae scripturae lectioni diligenter auscultetis, non solum qum venitis,* 1.51 sed et domi di∣uina biblia in manus sumite,* 1.52 et vtilitatē in eis positā magno studio suscipite.

That is to say, I besech you come often hither and harken diligētly to the rea∣ding of holy scriptures, not onely whē you come hither, but at home, take Gods Bible into your handes, & with great study receaue the profite in thē conteyned.

* 1.53And in the Epistle to the Collossians. Audite quotquot estis mundani, & vxori¦bus prae estis et liberis,* 1.54 quomodo et vobis potissimum praecipiat Apostolus scriptu∣ras legere, idque non simpliciter neque obiter, sed magna diligentia. &c.

Heare you as many as be of the worlde, & haue gouernment of wife and chil∣drē, how the Apostle commaūdeth you, specially to read the Scriptures, and that not simply or sleightly, but with great diligence. Here I pray you all secular per∣sons, prepare and get to your selues the Bibles, the medicines of the soule. If you will nothing els, get you at the least, the new Testamēt, the actes of the Apo¦stles, the Euangelistes, dayly and diligent teachers. Hec ille.

What nede I to alledge, either Origene or Ciril for this matter? the one say∣ing, Tormentum est diabolo, si quem videat legere sacras scripturas, possidet enim omnes qui versantur in ignorantia. It is a great torment vnto the Deuil, if he see any to rede the holy scriptures, for he possesseth all thē which wander in ignorāce. The other, that is Cirillus, writeth: Pueri nostri legunt sacras literas, et ex eo fi∣unt religiosissimi. Our children do read the holye scriptures, and by that they are made most religious.

I beseche you, what shal we thinke, this holye man woulde haue answered to these wise men of late time? which tooke away scriptures from the lay sorte, that they might leade & hold al the world in darknes and blindnes, yea and committed the monumentes of the holy Ghost to the flames of fyre, being in this no other∣wise affected, then Dioclesian was, the most hurtfull ennemy of al Christians,* 1.55 which with a publike proclamation and law, commaunded the holy scriptures to be burned,* 1.56 as it is written in Eusebius, bicause he vnderstoode that ther was not a more effectual and speedy remedy to extinguish and blot out the faith of Christ, then if the holy scriptures were not knowen. But least some might geue litle cre¦dite to Chrisostome, being a Greeke author, I wil bring you a latine doctour, & such a one as is compted the chiefe among y^e latin men, Hierom by name. He wri¦ting vpon the Colossians, sayith after this maner: Hic ostenditur verbum Christi, non sufficienter,* 1.57 sed abundanter,* 1.58 etiam laicos debere habere et docere se inuicem et monere. Here it is shewed (sayth he) that the lay men ought to haue the woord of Christ, not onely sufficiently, but also aboundantly, and to teache and admonishe one the other.

Obiectio.

Our aduersaries do cry and cauill, that the holye scriptures are more obscure & darke, then that anye certayne or sure sentence maye be gathered of them by the vnlearned.

Responsio.

* 1.59Let them answer vnto saint Austen, who in his booke De doctrina christiana, farre otherwise iudging, geueth this note: Magnifice et salubriter, spiritus sanctus ita scripturas sanctas modificauit, vt locis a pertioribus, fami occurreret: obscuriori∣bus fastidia detergeret, nihil enim fere de illius obscuritatibus eruitur, quod non pla∣nissime dictum alibi reperiatur. The holy ghost hath nobly and holsomely so mea∣sured the holy scriptures, that with manifest and plaine places, it shoulde helpe and meete the desire of the Reader, and that with obscure and darcke places, it should wipe away lothsomnes, for there is no obscure thing taken out of it, which is not found to be most plainely spoken in an other place. Wherby it may appere, that nothing is written in the scriptures, but that it may be vnderstande by con∣ferring of places. Notwithstanding, that thing which vnto godly men is as clere and light as the sunne, vnto our aduersaries is darker then a dimme or mistye cloude.* 1.60 If the Gospel of God be darke or hidden, it is hidden to them that are lost, in whom the God of this world hath blinded their myndes, that the light of the glorious Gospel of Christ should not shine vnto them. As Paule sayth: If the ho∣ly scriptures be darcke in matter of fayth and our religion: howe then did Christe embrayde the Saduces,* 1.61 saying vnto them: ye erre and are disceaued, not know∣ing the scriptures?* 1.62 * 1.63 Againe, why should he geue in commaundement, searche the scriptures, for they beare testimony of me? Why doth the Apostle Peter compare it vnto a light, that shineth in a darke place? Let our aduersaries therfore cease, and leaue to be great Elephantes, and let them begyn to become gentle lambes,* 1.64 and so let them enter them selues, and suffer other to enter (in the feare of the Lord) into the fluent streames of the holy scriptures, to enter I say vnto the bot∣tome, wherunto the Lambe (that is the humble) doth pearse, & in whose brimme

the Elephant (that is the hie minded and proud) doth swymme.

Obiectio.

The reading of holy scriptures doth gender heresies, speciallye if it be redde of them that haue no great learning and sound vnderstanding, as saint Peter sayth of the writinges of saint Paule, his wordes be these.

As our beloued brother Paule, according to the wysedome vnto hym geuen,* 1.65 wrote vnto you. As one that in all his Epistles speaketh of these thinges, among the which some thinges are hard to be vnderstand, which they that are vnlearned and vnstable, peruert (as they do also other scriptures) vnto their own destructiō.

Responsio.

I answer: Thinke you this kinde of argumentation to be formall? Some doo peruert the scriptures to their own destruction, & therfore are to be coerced from reading therof, Ergo ought al maner of people to be debarred from reading of the holy scriptures? I will make the like argument. Some masters of shyps through their negligence, suffer shipwracke, and therfore ought not to haue any more the gouernment of anye shippe, Ergo are al shyppe Masters not to be admitted to the gouernment of any shyp? Or thus, some men are intoxicate with wyne, and be∣come dronke, and therfore are to be forbidden the drinking of wyne, Ergo must all men be forbidden to drinke any wine? What fonde kynde of argumentacion is this? It is to be laughed at, or rather lamented. Euen so if I shoulde inferre after this maner: Some be rash, and peruert the scriptures to their own destruction, Er∣go are al men such as the Apostle doth accuse here? God forbyd. But I wyl desyre you, note here what thing these prudent and wise men our aduersaries do call he∣resy. Heresy vnto them is, if a man swarue one iote, from their accustomed opini∣ons, traditions, customes, rites, and ceremonies. And bicause that they which do reade diligently the holy scriptures, do finde in the scripture an other manner of veyne of true godlynes, and cannot alow those things which are discrepant from the canon and rule of Gods Gospel. Our aduersaries haue attempted to bryng a reproche vnto the scriptures, and the readers therof, and are not ashamed to saye that the holy Bible doth gender and beget heresies and heretickes. O the subtyl and crafty deuise of that subtle Serpent the deuil, which so worketh by his mem∣bers and impes.

Obiectio.

* 1.66Wel say they: Gregory Nazianzen in his apolegetico, doth recite the lawe of the Hebrues, by the which it was decreed, that euery age should not be admitted, or permitted to reade euery portion of the scriptures, but certaine scriptures wer permitted to be red, as common to al men. Other percels of the scriptures not to be red of any, but of them which were past .25. yeares of age, and of them who wer of good capacity to attayne to the meaning of the same. This law doth Nazian∣zen commend and prayse, Ergo it is not lawful to permit euery person indifferent¦ly to reade the scriptures.

Responsio.

I answer. I do not improue this caution and law of the Iewes, but I pray you, where might the lyke lawe take place in these Churches, in the which all the peo¦ple were kepte as it were captiue and in thraldome vnder the dominion and rule of the people, who did and doth generally forbidde the laye sorte from the rea∣dinge of any portion of scriptures? In deede it is to be wished that the people be enstructed of their Pastors and teachers, according to their capacitie, condition and state of life, and that they might and shoulde reade at home the booke of God to receaue comfort, for the qualeties of their temptations, and to learne doctrine howe to walke in their vocation.* 1.67 The people are to be admonished and exhorted, that they com not with vnwashen hands, but reuerently and deuoutlie with fer∣uent prayers, to the reading of Gods oracles & scriptures. And that those bookes

be permitted to be redde of children, which are most mete to teache them their du∣tye to God, and obedience to their Parents and other superiours.

As for the can ticles of Salomon, the oracles of the Prophetes, the reuelation of Iohn, are to be red of them who haue had progresse and continuance of studye in Gods Bible. And for other workes, as the history of Christes life, the tenor of his doctrine, which serueth both for faith and good life, to be permitted to be read indifferently of al (as Dauid saith) In quo corriget adolescentior viam suam?* 1.68 in cu∣stodiendo sermones tuos. How shall a yong man direct his wayes? In keeping thy wordes and sayinges.

Thus haue I most amply and at full declared vnto you, the first lesson of the first part of my particion, which was of the excellency, woorthines, and the com∣modity and profit of the holy scriptures. Entending at the next lecture to deliuer vnto you, by Gods grace, how that the whole religion of Christ doth depend one∣ly on the written woord of God, commonly called the scriptures. In the meane time I commit you vnto the eternal and almightye God, vnto whom be all ho∣nour and glory, world without ende. So be it.

Notes

• * 1.1

  Satan. 1.
• * 1.2

  Thessalo∣nica. 2. Canon 3.
• * 1.3

  Actes. ca. 17
• * 1.4

  Heresis. 4. Christiani ratis. 5.
• * 1.5

  Ca. 24. Ho∣milia. 49.
• * 1.6

  Epist. 166
• * 1.7

  Fides. 6.
• * 1.8

  Lib. 1. ca. 37
• * 1.9

  Arte. 7.
• * 1.10

  Eras. in si∣milibus.
• * 1.11

  Draconi∣tes. 8.
• * 1.12

  Philoso∣phie. 9.
• * 1.13

  1. Timoth. ca. 3.
• * 1.14

  Sinagoge. 10.
• * 1.15

  Cōt. Epist. fundamēti.
• * 1.16

  Epitheton. 11.
• * 1.17

  Superstitiō 12. Alcorā. 13. Caan. 14.
• * 1.18

  Eucid. Li. 3.
• * 1.19

  Sacrum. 15.
• * 1.20

  2. Timot. ca. 3.
• * 1.21

  Liberal sci¦ences. 16.
• * 1.22

  Discipli∣nes. 17. Darke. 18.
• * 1.23

  Enchaun∣ters. 19. Digit{us} dei. 20.
• * 1.24

  Liuius. 21. Faedus. 22. Immolare. 23.
• * 1.25

  Lib. 1. ab vrbe cōdita
• * 1.26

  Serui{us}. 24.
• * 1.27

  Misterie. 25. Prophane. 26.
• * 1.28

  ••. Timot. ••.3.
• * 1.29

  Paule. 27.
• * 1.30

  2. Epist. ca. 2
• * 1.31

  Psal. 19.
• * 1.32

  Litle ones 28. Simple. 29
• * 1.33

  Math ca 7.
• * 1.34

  Math. ca. 12
• * 1.35

  1. The. ca 5
• * 1.36

  1. Iohn. ca. 4.
• * 1.37

  Righteous¦nes. 30.
• * 1.38

  Rude. 31.
• * 1.39

  ••. ca. 4.
• * 1.40

  1. Cor. ca. 4.
• * 1.41

  Euangeliū 32.
• * 1.42

  Cor. Confes. lib. 8. ca. 12.
• * 1.43

  Oraculum 33.
• * 1.44

  Rom. ca. 19
• * 1.45

  Tripartite. 34. Constan∣tine. 35.
• * 1.46

  Rufim. hist. li. 1. ca. 102.
• * 1.47

  Phareseis. 36.
• * 1.48

  Luke. 1••
• * 1.49

  in Mathe•• cap. 2.
• * 1.50

  Monachus 37.
• * 1.51

  Homi. 2••
• * 1.52

  Biblion. 38
• * 1.53

  Collos. 39.
• * 1.54

  Homi. 29
• * 1.55

  Dioclesian. 40.
• * 1.56

  Lib 8, cap. 3
• * 1.57

  Cap. 3.
• * 1.58

  Laicus. 41.
• * 1.59

  Lib. 2. cap. 6
• * 1.60

  ••. Cor. 4
• * 1.61

  Math. 22.
• * 1.62

  Iohn. 5
• * 1.63

  ••. Peter, 1
• * 1.64

  Elephants. 42.
• * 1.65

  2. Epist ca. ••.
• * 1.66

  Apologeti∣cus. 43.
• * 1.67

  Vnwashen hands. 44
• * 1.68

  Psalme. 219.