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.

Platonicall. 10.

OF Plato I haue written before, what he was: yet I thought good in this place to note two thinges. The first is of Idea, whiche Plato doth call the firste shape or intelligence of thinges. VVhiche Plato denieth to be gendred and made, but doth say, that they be alwayes and are conteyned in reason and vn∣derstandyng. These were named first Ideae by Plato. And they be the eternall exemplars of those thinges, whiche be naturally made: they be immortall, immutable, and inuiolable. And that the matter may be made more playne, it is nedefull beside all men, to vnderstand and conceaue in reason and vnderstanding, an other certaine man, and beside al horses, to conceaue an other horse: and besides other beastes, to conceaue a beast vnbegotten. And as of one seale there be made many printes of the same seale, so of one man there commeth six hundred thousand men. This is the Idea, of Plato, from whom Aristotle doth dissent, and doth thincke, that ther be no such Ideae. If you will more of these Ideae, red S. Augustin, who writeth of them at large in diuerse and sondrie places.

Secondly although the Academickes (of whiche secte Plato was au∣thor) were coumpted more modest then other Philosophers, yet not all whiche were called by the name of Academickes, did obserue the rule of modestie, but some of them did shewe forth both their great follye and their great errour. For what is more foolishe, then to haue the name of a Philosopher, and to doubt and wauer in euery thyng, and to haue the certaynty of nothing? for they that doubt of all things, are very far both from faith and knowledge. Man is more noble then all other beastes by reason and vnderstanding, but in certaine senses, he is inferiour vnto cer∣taine beastes. For the beast called Linx, is of a quicker sight then mā, the Sowe of a quicker hearing, the Dog of a perfecter sent and smel, the Ape of a better tast, and y^e Spider of a readyer touching. &c. But for as much as man doth excell all beastes by the power of discerning and vnderstan∣ding, who doth not coumpt that man more brutish then beastes, whiche thincketh him selfe to haue no reason to iudge things, and none vnderstā¦ding to sauor things. In so much y^t we do perceaue, certaine brute beastes almost to embrace the image of reason. For the dog hath his affectiōs, & is mindfull of the benefites done vnto him: he knoweth his maister with whō he is familiar, and as though he were enobled with some wit and rea¦son, he returneth to his maisters house, when he hath lost him, yea al∣though the dog be .300. miles from his home, as I my selfe knew a dog of a certayne mans in Cornowall dwelling almost by the mount, being lost in Londō, beyond the temmes came home agayne a fourthnight before hys

maister came out of London. The Camell is very mindefull of iniuries and wrongs done vnto him: the Vnicorne doth know the integrity of his virgin femall, in so much that he is delighted onely with the embracings of her, and none other. All other beastes haue a marueilous delight in the swete sauour, that commeth from the Panther, and in beholding of him. Therfore feling by the swete ayre where the Panthers haue their resort, thither will all beastes come. The fishes being in the deepe streames, doe come to the shew of gold, wherupon that prodigall and lasciuious Empe∣rour Nero did fish with golden nettes. VVhat nede many wordes. Torua Leona lupū sequitur, lupus ipse capellam. Florētē cithisum sequitur las∣siua capella. The cruell Liones doth chase the woulfe, the woulf him selfe doth chase the goat, and the wanton goat doth folow the grene herbe cal∣led Trifoly. So after this sort is euery beast drawen and led with his plea¦sure, which cannot be, if they should doubt of their affections. They ther∣fore which doubt at all things, by what temeritie or by what impudencie do they chalenge the profession of Philosophie? Looke more for the folly of this sect in Saint Austen, and in Cicero, who both with strong reasons do dispute against these kindes of Academickes.