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.

Rudis. 31.

RVdis is properlye that which is vnpolished, vntrimmed, ha∣uing no artficiall fourme, as siluer is before it be coyned and signed. And as a booke which is not throughly nor sufficient∣ly perfited: and by a translation, it is referred to the mynde, and so they be called Rudes, which haue not yet beautified and decked their mindes with discipline, doctrine, and wyth experience and vse of thynges.

Rude is taken for rawe or vndressed, as Christ sayth in Mathewe. Nemo immittit commissuram panni rudis, in vestimentum vetus. That is: No man peeceth an old garment with a peece of raw cloth.

Erasmus in his annotacions, doth cal it in Greke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, that cloth whych is not yet tucked or fulled, but euen clothe as it came from the weauer.

By this similitude Christ doth signifie, that it behoued hym not, in the beginning of the calling of his Disciples (beyng yet rude and raw) to

lay heuy & weighty matters, & not so necassary vpon thē, as straight fa¦sting & praiers extraordinarily, which be workes more spirituall, then may be at y^e first exacted of thē, which haue but newly receaued religion.

Musculus writing vpon the same place of Mathew doth disagree and vary both from Chrisostome and other new writers, which do expound the same place, as I haue sayd before, for he writeth that Christ vnder∣stood by the old garment & the old bottels, the Phariseis, & the mindes of Iohns disciples, rooted & groūded in the traditiōs of their forfathers, & by the new cloth and new wine, he vnderstode y^e doctrine of the new testament of christian liberty, & of a sounder righteousnes. And Mus∣culus sheweth foure probable reasons, which moueth him so to iudge.

Christ doth not here (saith he) with this parable & similitude defend his disciples (for that he had done before) but sheweth a reason, why Iohn did not cōmit this doctrine of liberty (as new wine) vnto his disciples, not bicause this new doctrine was euil, but for that it behoued him to haue a regard & respect of his disciples, being more infirme and weake, then vnto whō this new & vnaccustomed doctrine might as yet be exhibited and geuen, as though he should say: That the disciples of Ihon, be not in∣stituted vnto this doctrine of liberty as my disciples are, neither he is in the fault, nor yet this my doctrine: but the disciples themselues, for they haue bene so much acustomed and practised in old traditions, that Ihon should haue ben counted to haue done no otherwise (if he had forthwith cōmitted this doctrine vnto them) then if one should sow a peece of raw cloth into an old garment, or put newe wine into olde bottels, for your mindes may be compared vnto the palat and taste of them which alwaies do vse to drinke old drinke, and can drinke no new.

This was spoken against the Phariseis, Scribes, and the disciples of Iohn, and not to be imputed to the disciples of Christ, neither yet to hys doctrine, nor vnto Iesu hymselfe.

By the old bottels, and by the old garment, I vnderstand, not the dis∣ciples of Christ, but of Ihon, and by the new wine, I vnderstand, not the doctrine of fastinges, but the doctrine of faith and Christian libertye. And so certaine of the fathers doo vnderstand this place, as saint Hie∣rome and Hilarius.

Hierome saith after this maner: Veteres vtres debemus intelligere Scribas & Phariseos, plagula panni noui, et vinum nouum precepta e∣uangelica sentienda sunt, quae non possunt sustinere Iudei, ne maior scis∣sura fiat. Sermo igitur euangelicus Apostolis potius quam Scribis & Phariseis est infundendus, qui maiorum traditionibus deprauati synceri tatem preceptorum Christi non poterant custodire. That is to say: VVe ought to vnderstande by the olde bottels, the Scribes and the Phariseis.

The piece of new clothe, and the new wine, are to be vnderstand the pre∣ceptes and rules of the Gospell, which the Iewes coulde not sustaine nor beare, least there should be a greater breach and rent. Therfore the euan¦gelical woordes and workes are rather to be poured vnto the Apostles, then to the Scribes and Phariseis, which being corrupted with the tra∣dition of the Elders, coulde not obserue and keepe the sinceritye and purenes of the preceptes and rules of Christ.

Hilarius wordes be these. Vt autem intelligerent non posse sibi in ve¦teribus positis perfecta haec salut is sacramenta committi: comparationis exemplum posuit, pānum rudem veteri vestimento non assui. That is to say: That they should vnderstand these perfect sacramentes of salua∣tion could not be committed vnto them, being setled in old traditions, he putteth an example of comparison, which is, that raw clothe cannot be sowed into an old garment.

Erasmus in his Paraphrases, writeth thus: Iohn endeuored to put no other thing to old bottels, then old wine, as fasting and such other lyke, which are farre distant from those thinges, which ought to be done of men, that preach the Gospell: but I (sayth Christ) doo not commit the sweete wine of my doctrine vnto any other thing, but vnto new vessels, as though Christ should say: It is no maruell thoughe my doctrine doo not please you: for how will you embrace it, which haue so long bene ac∣customed to the traditions of your Elders? In so much that you thincke to haue lyfe and health by them. And by this it commeth to passe, that you (not knowing the libertye of the chyldren of God) are offended in this, that I doo not institute and teache my disciples the often obserua∣tion and keeping of fastinges.

Of this word Rudis, commeth Erudio, which signifieth to teache, and to make of a rude person, a learned person, quasi ex ruditate detrahere a∣liquem, that is, to draw one out of rudenes.

Rudis, being a substantine, signifieth a rod, or a yarde, which was ge∣uen to sword players, when they came to .lx. yeares old, in token that they were set at liberty. It signifieth also liberty, as Horace in his first epi∣stle doth vse it, saying: Spectatum satis et donatum iam rude, quaeris Me¦cenas iterum antiquo me includere laudo? He calleth here Donatū rude by a translation, to be discharged of attendance, to be set at liberty.