beholders thereof Where is the obseruing of that commandement Thou shalt loue thy neighbours as thy selfe Paule when he had in manie words preached vnto the Corinthians touching fornication in the end concluded 1. Cor. 6 20. Magnifie or glorifie ye God in your bodies And GOD is magnified in our bodies not onelie through chastitie but euen by the verie habit or disposition of chastitie Further then this let vs consider the maner of our creation God at the beginning made men trimmed onelie in their naturall attire so as they went altogither naked but after sin was coÌ„mitted they put on couerings of leaues whom afterward God couered not with purple or silke but with a most plaine garment of skins Whereby may be perceiued that superfluous ornaments did not procéed from God Againe let vs consider that by false colorings the picture of God is put awaie and the picture of an harlot taken on But Paule said Ibidem 15. Shall I take the member of Christ and make thereof the member of an harlot And so we may infer Shall I take the face figure and lineaments of God and bring in the lineaments colours and shew of an harlot So likewise Christ reprooued the hypocrites Matth. 5 16 bicause they obscured their faces and deformed their visages to appéere that they had fasted when neuerthelesse the fasting which they did feigne might in his kind be an honest iust thing How much lesse can it be allowed that these women should alter their faces to the intent they may allure vnto dishonestie Also in the third chapter of Esaie verse 16. God dooth earnestlie reprooue the daughters of Sion for their superfluous ornaments and threateneth them that they should be most gréeuouslie punished in such sort as all those things should be turned into their great reproch Lastlie it is not the part of christians to glorie in the flesh But these what doo they else séeke by painting of themselues but the pleasure and glorie of the flesh I might alledge verie manie other testimonies out of the holie scriptures but these I take to be sufficient vnto the minds that be godlie and not obstinate Other arguments out of the fathers against fuke Now will I bring in probable arguments whereof least I should séeme altogither to be the author I will declare what the fathers haue written touching this matter First out of Tertullian 64 Tertullian wrote two little bookes the one was of decking the other of womens attire And in the first he writeth that men by feigned colours are allured to lust and that a waie to temptations is opened the which should rather haue béene shut Moreouer he reprooueth painted women for their follie bicause the more that foulenesse is hidden the more it is discouered And when he testifieth that God did not at the first create men either painted or with feigned colour he demandeth whether they shall at the latter daie rise vp from the dead with these counterfet and painted colours Which being a matter incredible he aduiseth them to refraine from the same séeing such things are neither agréeable vnto the resurrection nor yet to the first creation Were these kind of ornaments saith he forgotten by God in that he gaue them not at the time of creation Certeinelie he might haue séene these things which ye haue inuented but he gaue them not bicause they displeased him Doubtlesse Tertullian persuadeth not that a woman should go altogither vnhandsomlie trimmed and to be vncleanlie but he teacheth that the trimming vp of women must consist in a plaine and simple cleanlinesse And assuredlie saith he christians doo professe modestie and humilitie but these kind of ornaments haue altogither respect vnto pride Also he saith that There cannot be shewed anie godlie woman and which hath béene commended in the holie scriptures that hath decked hir selfe on this maner wherfore it followeth that the same is a vice which cannot be defended by anie good example And as Paule said 1. Cor. 7 34. that There is a difference betweene a married woman and a virgine so we may saie that there is a difference betwéene the handmaidens of Christ and the handmaidens of the diuell The handmaidens of the diuell séeing they be vnchast doo vse these paintings Wherefore the handmaidens of Christ ought to eschew those things that they may shew themselues the more vnlike vnto the other Vndoubtedlie if christian women would so colour and counterfet themselues wherein I beséech you should matrones differ from harlots For euen they doo chéeflie set foorth their owne beautie with these feignings and lies He teacheth moreouer that it dooth not suffice vnto christian chastitie that the same be assuredlie kept and had but that it is also required that it may appéere and breake forth in their attire and countenance and that the power of faith ought to be so great as the same may breake out from the hart vnto the habit or countenance of the bodie And he saith that christian women are therefore fallen into colours and counterfet deckings bicause faith is become weake and féeble in them Origin The second out of Origin in his second Tome and fourth homilie of sundrie places of the scriptures among other things reprooueth women which haue forged colors set vpon them especiallie alledging against them that they paint their liuelie faces with dead colours and he affirmeth that they doo these things in reproch of the Creator 65 Cyprian also writeth of this matter in his fift sermon De lapsis The third out of Cyprian and in his booke De habiâ—… virginum He imitated Tertullian from whence also he tooke manie things word for word although it should appéere that he wrote vpon another purpose for he speaketh onelie of the holie virgins but Tertullian spake generallie to wit of womens attire and of the habit of all women This father in reproouing of this vice brought a verie elegant similitude deducted from a painter A painter A similitude if he shall earnestlie drawe anie signe and another man come after him and adde other colours and lines thereto he perceiuing this will take it to be doone in great disdaine euen so saith he séeing God hath fashioned our bodies after his owne mind he detesteth and cannot abide counterfet strange colours which are brought in by men ouer and besides that which he hath doone sith these things may séeme to haue a respect of mending his worke or rather an impugning of the same With blacke poulder saith he dooest thou paint out the lineaments of thine eies whereas God made thée otherwise And that which is more vehement he addeth Which women if they on this wise paint themselues cannot put on Christ for he maketh them to be alienated from saluation when he separateth them from the holie vnction of Christ And against those which make a shew of themselues to haue a continent and chaste mind A similitude he writeth And if thou knowest
in false colouring there is so manifest a shew of euill as it cannot be denied Vndoubtedlie in the holie scriptures the colouring with Stibium is neuer taken in good part In the fourth chapter of Ieremie verse 30. verse 40. and in the 23. of Ezechiel when GOD bringeth the idolatrie of the Iewes into hatred he vseth the metaphor of whooredome and saith that He will bring the enimies against that people who for their sakes had before painted their faces with Stibium to the intent they might commit shamefull whooredome with them Séeing therefore the scriptures beare record that these colours are procured for whooredome sake we must not giue eare vnto fond painted women which protest that they haue a chast hart and mind A conclusion of this question and what ornaments women may vse Now that we haue brought testimonies enow out of the word of God and plentie and sufficient reasons out of the fathers what must we then conclude Not that euerie ornament should be vtterlie taken awaie from women Let them in Gods name indeuour to please their owne husbands honestlie let them not be altogither vnhandsome and foulie attired let them wash awaie vncleanlinesse let them cleanse awaie filth but let them not be painted with white lead with Purpurisse with Stibium and finallie with anie counterfet colours For that is to put on vizards and to plaie the maskers to beguile to deceiue and also to stir vp lusts What is to be iudged concerning gold ornaments and iewels But what my iudgement is concerning gold iewels sumptuous garments I did not purpose at this time to haue disputed howbeit bicause they are things néere agréeing togither I will bréeflie intreat somewhat of them By the saieng of Augustine euen now alledged it appéereth that those ornaments are not rashlie to be condemned and vtterlie to be taken awaie For there be diuers degrées and sundrie states of men There be in the world not onelie common people and such as are not in honour but there be also Emperours Caesars Kings Quéenes Princes Lords and Ladies vnto whom after a sort those ornaments be necessarie 68 Howbeit thou wilt saie 1. Tim. 2 9. 1. Pet. 3 3. that Peter and also Paule doo seeme to haue forbidden these things but what their meaning was that are we to consider of The scope of the apostles in reproouing the pride of women Their mind was to withdrawe christian women from vanitie pride superfluitie and too much sumptuousnesse and to lead them awaie from that opinion wherein they iudged these things to be the proper true and principall ornaments of women So that they being adorned on this wise thought that no other thing should be sought for as though in these ornaments consisteth the whole summe and effect of all Wherefore they forbid these things not absolutelie but by waie of comparison In like maner as when the same Paule saith Ephes 6 12. that Our striuing is not against flesh and bloud denieth not but that we must also striue against these things but he sheweth that these striuings are verie small in comparison of the powers of our aduersaries which continuallie assault vs. And euen as when Christ in talking of Iohn said Matth. 11 ◠that They which are clothed in soft garments be in kings houses tooke not soft and pretious garments out of the world but shewed for whom they were méet Moreouer we must consider vnto whom the apostles wrote namelie vnto them of small estimation to the common sort to those which were obscure and abiects séeing the church for the most part at that time consisted of such Wherefore Paule said in the first epistle to the Corinthians 1. Cor. 1 26. Brethren haue an eie vnto your calling not manie noble men c. To the intent therefore that Christian women should auoid superfluitie and too much sumptuousnesse and not vse such ornaments for things indifferent and thinke that they might vse them as they list they call them backe from those things that leauing their affection towards them they should séeke for better the which would be ouerlong now to recite For they are easie to be found in the verie writings of the apostles and almost in the whole scripture besides These things being on this wise ordered we will answer the arguments brought out of the scriptures by our aduersaries A confutation of their arguments which allow women to paint their faces 69 First out of the first epistle to the Corinthians the first chapter verse 34. it was alledged that married women doo care for those things that be of the world to the intent they may please their husbands But this we denie not let them haue a care to please their husbands so they doo it without dissimulation and lieng And let them thinke of themselues whether they would be so deceiued and beguiled as in stéed of a comlie and well fauoured man they should marrie him that were foule and deformed They said also that if men should be alienated from their wiues for deformitie sake they might easilie fall into adulteries Héerevnto I answer that honest husbands by false paintings are rather alienated than woonne vnto their wiues Moreouer if they absteine not from adulteries for the feare that they haue of God and are vrged by the authoritie of his word neither yet be mooued by the lawes of men and terrified with gréeuous perils much lesse will they staie for such counterfet painting And whereas it was alledged out of the epistle vnto Timothie 1. Tim. 2 9. that it is lawfull for women to go in comelie apparell it is not rightlie expounded by our aduersaries bicause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is modest and honest which the word following dooth declare for it is afterward added In shamefastnesse But in feigned colours there is no shamefastnesse naie rather there is intollerable impudencie Furthermore there was a place brought out of the first to the Corinthians 1. Co. 12 23 that Vpon those parts which be most vnhonest put we more honestie on wherevpon it was concluded that if anie blemish be in the bodie or in the countenance it is lawfull to adorne and to colour the same First let vs consider what mind the apostle had when he wrote these things In verie déed he ment nothing else but that the weaker sort in the church which séeme to be the vnworthier and obscure members of Christ should not be reiected and troden vnder féet but rather cherished and adorned the similitude being drawne from hence to wit that it hath béene so vsed in the outward bodie And whereas the apostle speaketh of honour to be put vpon those parts which are lesse honest it cannot apperteine vnto counterfet colours for they are no ornaments but rather feigned deuises and deceits I praie you moreouer what honour is there giuen vnto the parts that be lesse honest Euen to couer them for we prouide that they should not be
speake nothing of saint Benedict Benedict commanded the Eucharist to be giuen to a dead woman that commanded the Eucharist to be giuen vnto the dead woman And I should want both spéech and time if I would reckon vp all those things that are found among the Fathers which are neither to be receiued nor yet at this daie would be admitted by them which speake against vs. But while I repeat these things I would not be accounted as C ham the sonne of Noah which laughed at the discouerie of his fathers nakednes That the errors of the fathers are not rashlie to be defamed vnlesse necessitie doo vrge and brought his brothers to laugh at the same I would gladlie haue said nothing of these matters but I am constrained by the importunitie of our aduersaries which perpetuallie crie out The fathers The fathers The fathers as though they would consent to althings that the fathers haue spoken or doone Whie doo they not rather vnderstand and consider that they also were men and that they erred sometimes as men for they did not alwaies build vpon the foundation that is Christ siluer gold and pretious stones No antiquitie of opinion can prescribe against the truth Neither ought anie antiquitie of opinion or custome to prescribe against the truth for errors began in the church euen in the time of Paule And there is mention made by Paule of ill builders And there wanted not some which at the verie same time iudged that Baptisme should be admitted for the dead 1. Co. 15 2◠And the supper of the Lord was handled among the Corinthians with so great an abuse as the apostle was constrained to saie 1. Co. 11 20. This is not to eate the supper of the Lord. Cyprian Custome without reason is the mother of error And Cyprian admonished that custome without reason is the mother of error 33 And this also is woont to be obiected against vs namelie that the church hath alwaies praied for the dead which in verie déed I denie not but I affirme that for the dooing thereof it hath neither authoritie out of the word of God nor yet anie example that can be taken out of the holie scriptures Men are easilie persuaded being mooued through a certeine naturall charitie and loue that they beare towards the dead We must beware that our affection towards the dead be not against faith and godlinesse so as they wish well vnto them and breake out into some praiers for them But we must beware that this vehementer kind of affection be not against faith and iust godlinesse And there may be an other cause besides purgatorie whie praiers should be made in the church for them that be dead for they would not haue the name and memorie of them that were departed to be soone forgotten but they indeuored to preserue the same among the faithfull so long as was possible Further those praiers tended to this end that they would giue thanks vnto God who had called vnto him those that were departed out of this miserable life Ambrose Wherefore Ambrose in his funerall praiers made at the death of Theodosius and at the death of Valentinianus two emperours reioiseth for their sakes that they had alreadie obteined eternall felicitie bicause they alreadie reigned with Christ and yet neuerthelesse he added praiers that God would grant them the desired rest The which saiengs séeme to disagrée in themselues vnlesse thou vnderstand them as we haue now declared Further the church thought good to exercise hir office towards the dead as if so be they had yet liued notwithstanding indéed it considered that they had alreadie receiued that which it praied for Iohn 11 41. For Christ also praied for the resurrection of Lazarus the which neuertheles he doubted not but that he had obteined euen before he made his praier and therefore he said that hée praied for their sakes that stood by The prelate in making praiers for them that were departed was séene to instruct and teach the people what good things he which died had receiued those things I meane which they had heard the church to wish for These words are taken out of Dionysius in his treatise of Ecclesiasticall gouernement Dionysius Epiphanius Also Epiphanius added another reason against Arrius namelie that that thing which is perfect should be distinguished from other things Vndoubtedlie Christ is so perfect and absolute as it shall not be méet to praie for him But others although they be holie when they be compared with him be vnperfect and therefore it is not vnfit for their state to haue praiers to be powred out for them Wherefore the ancient fathers praied both for martyrs and for saints This cause haue I rehearsed out of Epiphanius not that I doo thinke the same to be true for the praiers which the ancient fathers made for patriarks prophets apostles and martyrs were thanks-giuing but that it may be vnderstood that there cannot be one cause onelie assigned why the church praied for the dead And séeing there may be manie sundrie causes appointed they deale not Logiklie who would obtrude onelie one cause vnto vs namelie to the intent that the soules of them that be departed should be eased in purgatorie But they make much adoo that the church expresselie praied for the dead that they might be succoured and be in better case Indéed I knowe that manie of the fathers doo admit this cause also but it is vncerteine The church in ancient time praied that the dead might be deliuered from hell whether the church began first for that cause to praie for the dead Naie rather if thou wilt behold the forms of the most ancient praiers in the church thou shalt perceiue that it praied that the soules departed might be deliuered from hell-fire from eternall death and from hell where there is no redemption 34 Lastlie I néed not bring manie things to defend the iustice of God which our aduersaries saie that we abolish by taking awaie of purgatorie séeing for them which sléepe in the Lord Christ suffered punishments enow and what good works and righteousnesse was wanting vnto them is added by the death and merits of Christ Further there is repentance the which hath infinite sorrowes ioined therewith especiallie when we conuert vnto Christ from our hart as we are to beléeue of them which wrestle at the last houre and labour to breake foorth vnto saluation Then commeth death whereby when the flesh is dissolued the infirmities also and corruptions of the same doo perish And bréeflie our righteousnes must not be measured by our works neither must the iustice of God be weighed by mans authoritie for the Lord saith Esaie 55 9. Looke how much the heauen is distant from the earth so much are my waies from your waies Matt. 20 15. c. Is thine eie euill bicause I am good And for the remoouing of purgatorie these things may suffice The tenth Chapter
The father 's accepted and discerned the holie Scriptures from other writings therefore they ought to be preferred aboue them Because we also acknowledge one verie God Similitudes and admit Iesus Christ wee disseuer him from Idols and from the Deuill yet for all that we cannot inferre that we are more excellent either than Christ or God Also our minde admitteth the perswasions and motions of the holie Ghost vnto reading and praying vnto chast liuing and them discerneth from the intisementes of the diuell the flesh and the world yet shall not our minde for that cause be called either superiour or better than the holie Ghost Further also a man indued with the knowledge of Philosophie when as he shal receiue Aristotle or Galen or noble Philosophers and shall place them aboue Epicurus Aristippus or Democritus dare he therefore because he hath so iudged as touching Philosophie preferre his owne authoritie either aboue Aristotle or Galen The first way to iudge of the scriptures is by faith and the spirit Wherefore men haue by faith and illumination of the holie Ghost knowen that those things which the Patriarches Prophetes Christ and the Apostles haue spoken are the words of God Which things being so knowen and receiued they did not accompt themselues either greater or better than the Scriptures of them naie rather as we said at the first they coÌ„mitted themselues to be gouerned and ruled by them There was also an other manner of iudging of the Scriptures An other way to iudge of the scriptures that those things which the latter Canonicall writers did speake or write did not disagrée with the first but they agréeed verie well with them The Prophets agrée vnto the lawe in all things The Euangelists and Apostles borowed the Testimonies of their sayings aswell of the lawe as of the Prophets Whereby thou séest that the law is allowed by the Prophets and the Prophets are confirmed by the Apostles and by the Euangelistes And when they demaund Why some Gospels how it came to passe that Luke and Marke being writers of the Gospell were receiued whereas the Gospel of Bartholomew Were allowed and soâ—…e not of Thomas of Thaddeus and of the Nazarits was excluded we will aunswere that the holie Ghost did not perswade the hearts and the minds of faithfull men that these were the words of God as were those which bée written both of Luke and also of Marke To this there were manie yet remaining in those daies which had heard Christ and had béene much conuersaunt with him as Peter Iohn and many others of the Disciples who bare faithfull witnesse vnto the writings of Marke and Luke and did not so vnto the monuments of others who perhappes erred not onelie from the trueth of the Historie but also péeced in manie things which sounded to be contrarie to the olde Testament and to the other Euangelistes VVhat authoritie the Fathers are of 14 Finallie as touching this to wit Out of the Booke of Vowes We must not appeale from the scriptures to the Fathers Looke in the Treatise against Gardiner pag. 49. set forth at Tigur Ro. 10. 17. 1. Cor. 2. 8. 2. Tim. 3. 16 the iudgement of Fathers I protest that it séemes vnto me not the part of a Christian man to appeale from the Scriptures of God to the iudgements of men For this is to doe iniurie to the holie Ghost For faith commeth of hearing and hearing of the worde of God and not of the Fathers And vnto the Corinthians That your faith as he saith may be yours not through the wisedome of men but by the power of God And vnto Timothie The whole Scripture saith he giuen by the inspiration of God is profitable to teach to conuince to correct and to instruct in righteousnesse that the man of God maie be perfect and instructed to euerie good worke These words must be diligentlie noted For there be foure things necessarie in Ecclesiasticall doctrine to wit that wée should teach true things that we shoulde confute false things that we should instruct vnto vertues and reprooue vices And all these things are to be sought out of the holie Scriptures And to speake more manifestlie hereof whatsoeuer the minister doth vnto the people that belongeth either vnto doctrine or vnto maners And either must the opinions be taught which are true or else be confuted which are false and either must manners which bee good bee taught or which be euill bee corrected So shall the man of GOD be perfect that nothing can be wanting vnto him as touching either doctrine or manners There is also an other place in the same Chapter Thou hast learned the holie scriptures Ibid. ver 15 out of which thou maist haue saluation These things manifestlie teach that we must not appeale from the Scriptures vnto the Fathers for that would be to appeale from certainties to vncertainties froÌ„ manifest things to obscure from strong to weake For although fathers being wise and learned saw much yet were they men and might erre And that which I haue said is most of all to be considered namelie that the Fathers do not alwayes agrée among themselues and otherwhiles not one of them indéed doeth agrée with himselfe But here the aduersaries aunswere But they must be heard when they all agrée among themselues But we saie that they must not therefore be heard because they agrée among themselues but for that they consent with the word of God so as that maie be said vnto them which was spoken vnto the Woman of Samaria Iohn 4. 42. Now doe we not beleeue because of thy worde but because we our selues haue seene For albeit that all the Fathers shall consent among themselues yet wil we not do this iniurie to the holie Ghost that we shoulde rather giue credite to them than to the word of GOD. Yea and the Fathers themselues would neuer haue themselues to be so beléeued and that haue they sufficientlie testified by their writings that they will not haue that honour to be giuen vnto them but to the holie Scriptures onelie So as he that appealeth from the Scriptures to the Fathers appealeth vnto the Fathers against the Fathers Augustine 15 This hath Augustine in manie places confirmed That when Cyprian in his treatise de baptismo Haereticorum was obiected he aunswered that he accompted not the Epistles of Cyprian for Canonicall but that he attributed that to the word of God onlie And he oftentimes reprooued theÌ„ which yelded more vnto his owne writinges than was méete And when as Ierom had cited thrée or foure fathers as touching the reproouing of Peter he answereth that he also can cite fathers but that hee had rather appeale vnto the holie Scriptures Basilius Ro. 14. 23. Ro. 10. 17. Basil in his Morals Summa 80. Chapter 22. saith If all that is not of faith be sinne and faith is of hearing and hearing by the word of God then whatsoeuer is not of the
be as tow and the maker of your idols as a sparke of fire they both shall burne togither The strength of these men is euill doctrine idolatrie I meane the sparke shall set the tow on fire both shall be burned namelie the author of the doctrine togither with the tow with his opinions bicause euen those things shall not abide the author himself shall be much afflicted Paule alluded to the words of Esaie Neuerthelesse the sentence of Paule is not all one with that of Esaie but as I haue said he onelie alluded vnto it In 1. Cor. 3 ver 15. Luk. 16 19. To the right 31 Lastlie they brought an argument out of Luke concerning the rich man which was tormented in the flames But the same is said of manie to be a parabolicall narration of which mind Chrysostome is But admit it be an historie in déed how will it prooue that rich man to be in purgatorie Séeing betwéene the bosome of Abraham that place where he was punished it is said that There was an exceeding great Chaos so as from thence none might passe vnto Abraham An euident proofe that neither the praiers of the liuing nor yet intercession of saints is auailable for soules in purgatorie And it séemeth a wonder how that rich man séeing he was so greatlie afflicted did not desire to haue a yearelie memoriall nor yet the praiers of them that were aliue And séeing Abraham affirmeth that he might neither be holpen by him nor yet by Lazarus how can the massing priest trust that he by his masses and praiers can release the soules of them that be departed from the paines of purgatorie Vndoubtedlie the wise virgins imparted not their oile vnto the foolish Matt. 25 9 neither could Lazarus further the rich man It had béene better that they should haue pondered in that place They haue Moses and the Prophets Wherein it is shewed that the diuine scriptures are sufficient vnto saluation Men are not sent either to the Fathers or vnto humane traditions To the ninth As touching the holie citie which is the societie of the blessed I confesse that no vncleane thing must be let in vnto the same for they which die in the name of Christ be washed with his bloud Besides this there happened repentance and loosing of the flesh at the time of death wherefore they ought no more to be counted vncleane which are made partakers of eternall life Neither will we denie Phil. ◠10. but that In the name of Iesus euerie knee must bow both of things in heauen To the 10. and of things in earth and of things vnder the earth But these words must not be vnderstood touching the worshipping of GOD for it doth not onelie consist herein that knées should bow but it chieflie requireth spirituall affections and motions of the mind It is spoken there concerning the souereigne power giuen vnto Christ by reason whereof euerie creature both of heauen and earth and of things vnder the earth are put in subiection vnder him Yea and the diuell togither with the spirits of damned soules are put vnder his féet whether they will or no. And this doo the words that go before sufficientlie declare for it is said God gaue him a name which is aboue euerie name c. Which words if thou wilt applie to the worshipping of God as though they which worship God may be in purgatorie thou must of necessitie confesse that the diuell also and damned spirits doo worship Christ And of the same sense is that thought to be which is written in the Apocalypse namelie that All creatures Apoc. 5 13. To the 11. which be in heauen in the earth in the sea and vnder the earth celebrated the praises of God All things doo praise God according to their kind for they minister matter and occasion of diuine praises Otherwise thou wilt saie that hils mountains trées dragons and other such things doo trulie and properlie praise God 32 Touching the Fathers The greater number of fathers grant that there is a purgatorie but affirme it not to be an article of the faith what they haue iudged concerning this matter I haue not what else to declare but that the greater part of them are inclined to this opinion that there is a purgatorie But I remember not that I haue read among anie of them that it is an article of the faith in such sort as he that otherwise should thinke maie not haue saluation Neither must it straitwaie be accounted as a thing necessarilie to be beléeued whatsoeuer the Fathers haue said Heretiks called Millenarij Otherwise let vs subscribe vnto the Millenarij among whom were Irenaeus Victorinus Papias Lactantius Methodius and manie other notable men and men of worthie memorie Certeinlie all men subscribe not vnto Ambrose Ambrose Augustine had their errors when as in diuorsements he giueth leaue onelie vnto the man to be maried againe Neither will all men consent vnto Augustine that infants which die without baptisme are appointed to the punishment of hell neither that the Eucharist should be giuen to those infants The Papists against Augustine And our aduersaries themselues agrée not with Augustine when as he saith that All works of infidels be sinnes although it be a thing most true and most agréeable vnto the word of God Tertullian is withstood for holding that the soule commeth * Ex traduce by deriuation from one to another albeit that Augustine is not much against the same The errors of Cyprian Tertullian Epiphanius Ierom and of others They refuse Cyprian which held that heretiks returning vnto the church should be baptised againe Neither will they allow of Epiphanius when he saith against Arrius that It is the tradition of the apostles that sixe daies before Easter they should eate nothing but bread with salt And the same father in his Anchorato interpreteth the saieng of Christ The father is greater than I Iohn 14 18. to be spoken as touching his diuine nature Neither dooth he expound the same to concerne the nature of man as other men of right beléefe doo for he will by that kind of spéech that the sonne should be vnder the father And his opinion is that Christ when he praied in the garden Matt. 26 39. desired not that thing as though he would haue it so to be but bicause he would deceiue the diuell and prouoke him vnto a particular conflict as though Christ fained in that praier And it is not to be allowed in Ierom that he so smallie fauoured matrimonie that in his writing against Iouinianus he counted the mariage of two wiues or the second or third mariage in the place of fornication And Dionysius in his treatise De coelesti hierarchia when he sheweth the maner of burieng the bodies of the faithfull he saith that the dead carcases should be annointed which at this daie none of our aduersaries would doo I