Wemen that aduaunce them selues in putting on
silkes and purple, cannot lightly put on Christ.

Feminæ crines suos inficiūt malo præsagio: Capillos enim sibi flammeos auspicari non metuunt.
They which coulour their lockes with red & yelow,
beginne by tyme to pronosticate, of what coulour
their heades shalbe in hell.

Qui se pingunt in hoc seculo, aliter quam creauit deus, metuant ne cum resurrectionis venerit dies, artifex creaturam suam non recognoscat.
They which loue to paynt them selues in this world
otherwise thē God hath created them: let them fear,
least when the day commeth of resurrection, the crea
tor wyl not know them.

Qui pauperi eleemosinā dat, deo suauitatis odorē sacrificat
He that geueth an almes to the poore, sacrificeth to
God an odour of sweete smell.

Contemnenda est omnis iniuria præsentium malorum, fiducia futurorum bonorum.
All iniury of euils present is to be neglected, for the
good hope of good thinges to come.

Nihil prodest verbis proferre virtutem, & factis destruere.
To set out vertue in words, and to destroy the same
in factes, is nothing woorth.

Quo plures domi sint tibi liberi, hoc plus tibi non recondendum, sed erogandum est, quia multorum iam delicta redimenda sunt, multorum purgandæ conscientiæ.

The mo children and greater houshold thou hast at home, the more cause thou hast not to hoorde vp, but to disperse abroad, for that manye synnes are to be redeemed, many consciences are to be purged.MarginaliaThe place of scripture expoūded: Eleemosyna ab omni peccato et morte liberat. Tob. 4.
Ex Cypri. lib. 4. epist. 2.

¶ Moreouer, least the Papists here should take an occasion by this text, groūded vpon the text of Tobi, cap. 4. Almose (sayth he) deliuereth from al synne and death: to build vp the workes of satisfaction, the sayd Cyprian lib. 4. epist. 2. more playnlye expoundeth both hym selfe, & that place of scripture, writing in these woordes: Quia scriptum est, Eleemosyna ab omni peccato, & a morte liberat. Tob. 4. non vtique ab ea morte, quam semel Christi sanguis extinxit, et a qua nos salutaris baptismi & redemptoris nostri gratia liberauit, sed ab illa quæ per delicta postmodum serpit &c. That is: Almose doth deliuer from al synne, and from death, Tob. 4. not from that (saith Cyprian) which the blood of Christ hath once extincted, and from which the wholsome grace of our baptisme, and of our redeemer hath deliuered vs, but from that death which afterward creepeth in by synne. &c. Cypria. lib. 4. epist. 2. by whiche woordes it is apparent, that Cyprian meaneth, this deliueraunce which commeth by almose geuing from death and synne, not to be expounded nor to be taken for death euerlasting, from which onely the blood of Christ doth saue vs: but for temporal or transitory punishment which is wont to bee inflicted in thys body for sinne. For so it is nothing repugnant, but that temporal vertues may haue her temporall rewardes in this life, and likewise sinnes committed may haue temporall punishmentes, both in vs and in our families, our eternal saluatiō standing euermore firme in Christ yet notwithstanding.

The foresayd Vincentius moreouer speaking of an other booke of Cyprian (although the sayd booke be not numbred in the Cataloge of his workes) maketh mencion of. xij. abuses, or absurdities in the life of man, which in order be these:

MarginaliaTwelue abuses in the lyfe of man, noted out of Cyprian.1. Sapiens sine operibus. A wise man w^tout good workes.

2. Senex sine religione. An old man wythout religion.

3. Adolescens sine obedientia. A yong mā w^tout obediēce.

4. Diues sine eleemosyna. A ritch man without almose.

5. Fœmina sine pudicitia. A woman shamelesse.

6. Dominus sine virtute. A guide without vertue.

7. Christianus contentiosus. A Christian man contētious

8. Pauper superbus. A poore man proud.

9. Rex iniquus. A king vnrighteous.

10. Episcopus negligens. A bishop negligent.

11. Plebs sine disciplina. People without discipline.

12. Populus sine lege. Subiectes without law.

MarginaliaThe learning of Cyprian ioyned wyth his blemyshes.

As I haue hitherto set foorth the commendacion of Cyprian this blessed Martyr: so must we now take hede againe, that we do not here incurre the old and cōmon daunger, which the Papistes are commonlye accustomed to runne into, whose fault is alwaies almost to be immoderate and excessiue in their procedings, making to much almost of euerye thing. MarginaliaThe fault of papistes to make much of euery thingSo in speaking of the holye sacramentes, they make more of them then doth the nature of Sacraments require, not vsing them, but abusing thē, not referring or applying thē, but adoring them, not taking thē in their kinde for thinges godly as thei are, but taking them for God himself, turning religion into superstition, & the creature to the creator, the things signifieng, to the things them selues signified. &c. To the church likewise, & ceremonies of the churche, to general councels, to the blessed virgin Mary mother of Christ, to þ^e bishop of Rome, & to al other in like case, not contented to attribute that which is sufficient, they exceede moreouer the bondes of iudgement and veritye, iudging so of the church, & general councels, as though they could neuer, nor did euer erre in any iot. That the blessed mother of Christ amongest al women was blessed, and a virgin ful of grace, the scripture & truth doth geue: but to say that she was borne without all original synne, or to make of her an aduocate, or mother of mercy, there they runne further then truth wil beare. The ceremonies were first ordayned to serue but onelye for order sake, vnto þ^e which they haue attributed so muche at length, that they haue set in them a great part of our religion, yea and also saluation. And what thing is ther els almost, wherin the Papistes haue not exceeded?

MarginaliaHowe far the autoriti of the doctors ought to extende.Wherfore to auoyde this common errour of the papistes, wee must beware in commending the Doctors & writers of the church, & so commende them, that truth and consideration go with our commendation. For though this cannot be denyed, but that holye Cyprian and other blessed Martyrs were holy men, yet notwithstanding they were men, that is, suche as might haue, & had their falles & faultes, men I say, and not Angels, nor Gods, saued by God, not sauiours of men, nor patrons of grace. MarginaliaThe blemishes and errors of doctors notedAnd though they were also men of excellent learning, and worthy Doctors, yet with their learning they had their errours also annexed. And thoughe their bookes be (as they ought to be) of great autoritie, yet ought they not to be equal with the scriptures. And albeit they sayd wel in most things: yet it is not therefore inoughe, that what they sayde, it must stande for a truth. That preeminence of autoritye onelye belongeth to the word of God, and not to the pen of man. For of men and doctors, be they neuer so famous, ther is none that is voyd of his reprehension. MarginaliaOrigene.In Origene (although in his time the admiration of his learning was singular) yet how manye thinges be there, which the churche nowe holdeth not? but examining him by scriptures, where he sayd well, they admit him, where otherwyse, they leaue him. MarginaliaPolycarpus.In Polycarpus the church hath corrected and altered that which he did hold in celebratyng the Easter day after the Iewes. Neither can holye and blessed MarginaliaIgnatius.Ignatius be defended in al his sayings: as wher he maketh the fasting vpon the Sunday or the Saboth day as great an offence, as to kyl Christ him self, Ignat. epist. ad Philip. contrary to this saying of S. Paule: Let no man iudge you in meate and drinke. Also where the sayde Ignatius speaketh De virginitate, and of other thinges mo. MarginaliaIreneus.Ireneus did hold that man was not made perfect in the beginning. He semeth also to defende free wyll in man, in those thinges also that be spiritual. He sayth that Christe suffered after he was. l. yeares olde,