Dei iustitia est beminis iustitia iudulgentia Dei Iâ— sufficeth me in liâ—â— of all righteousnesse that I haue him alone propâ—â—ious against whom alone I haue sinned All that which he hath ordained not to impute vnto â—â—e is as if it had neuer â—eâ—ne Not to sinne 〈◊〉 the righteousnesse of God the righteousnesse of 〈◊〉 iâ— the 〈◊〉 and gentlâ—â—â—sse of God In a word Saint Ambrose writes that k Ambros de bono mortis c. 2. vita aeterna peâ— catorum remissio est life eternall is the remission of sinnes They are as many blowes of a battle-axe vpon all the satisfactions righteousnesse and merits of men for if he whose sinne is pardoned is not punished with the penaltie of sinne which is eternall death consisting in a totall and euerlasting priuation of the fauour grace and blessing of God he must of necessitie for euer enioy the presence of God wherein life eternall consists To be deliuered from Gods curse is to be saued because to be damned is to be hated reiected and for euer forsaken of God wherefore who is not damned is not hated of God and hee which is not hated of God is beloued of him Now he whom God loues hath alwaies God on his right hand enioyes alwaies his presence and therein eternall happinesse as it is written l Psal 16.11 In thy presence is fulnesse of ioy at thy right hand there are pleasures for euermore And therefore is it that Dauid declares that the happinesse the whole felicitie of man life eternall depends vpon the remission of sinnes so much say the Fathers also to this ende that all they may be ashamed who confessing that Iesus Christ hath deliuered them from eternall death by his death deuise that we must do good works to merit life eternall For as S. Bernard saith m Bernard ad milites Templi c. 11. Sic namque mortua morte reuertitur vita quemadmodum ablato peccato redit iustitia Salomon So death being dead life returnes againe as sinne being taken away righteousnesse returneth againe that none say that he is happie because he is no sinner but that they onely esteeme themselues happy which haue obtained the remission of their sinnes VII I should be too long if I should make a catalogue of all the other Saints of the old Testament I will not speake of o 1. King 11.4.5.6 Hieron aduers Iouian lib. 2. Ezechias Salomon the beloued of the Lord who for that he loued many strange women hee turned his heart from the loue of the Lord his heart was not perfect with the Lord his God but went after Ashtareth the goddesse of the Sidoniaâ—s and after Milcom the abomination of the Amâ—rites and did euill in the sight of the Lord. I will not speake of Ezechias who being sicke prayed vnto God and said p Jsai 38 3. Remember now O Lord I beseech thee how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight when hee giues God thanks for the recouery of his health he confesseth himselfe a sinner and saith q Isai 38.17 Thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sinnes behind thy backe I will omit also that the Spirit of God blames him r 2. Chron. 32.25 that he rendered not againe according to the benefite done vnto him for his heart was lifted vp therefore there was wrath vpon him Josias I will not recite that Iosias who in the whole course of his life Å¿ 2. Chron. 34.2 did that which was right in the sight of the Lord toward the ende thereof puffed vp with his prosperitie t 2. Chron. 35.22 Hieron ad Stesiphont in sâ—â—e Daniel hearkned not vnto the words of Neco proceeding from the mouth of God I see Daniel to whom God reuealed all that which should happen to his Church vntill the last destruction of Ierusalem of whom God himselfe testifieth and witnesseth of his singular u Ezech. 14.14 righteousnesse and x Ezech. 28.3 wisedome I see him condemning himselfe and the whole people of sinne and iustifying God in his iust vengeance which he had taken of them y Dan. 9.10.11 We haue not obeyed the voyce of the Lord our God to walke in his Lawes and all Israel haue transgressed thy Law euen by departing that they might not obey thy voyce Esdras I see Esdras the Priest and Scribe making a semblable and like confession to his God and saying z Esdr 9.6.7 O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are increased ouer our â—eads and our trespasse is growne vp vnto the heauens The whole ancient Church since the dayes of our fathers haue we been in a great trespasse vnto this day VIII Lastly I see the whole ancient Church presenting her selfe before God like a poore malefactor and guilty offendor with this confession a Isai 64.6 But we are all as an vncleane thing and all our righteousnesse are as filthy raggs and we all doe fade as a leafe and our iniquities like the winde A Confession which the ancient Doctors doe iudge appertaines also to the Christian Church Origen Austin Macarius c. b Bernard in festiuit Omnium Sanctor Serm. 1. Iniustitia inuenietur omnis iustitia nostea minus habens and after them Saint Bernard What might be all our righteousnesse before God shall it not be reputed as filthie raggs according to the Prophetâ— and if we iudge according to rigour all our righteousnesse will bee found to be vniust and not currant what then will it be of sinnes seeing that righteousnesse cannot answere for her selfe and therfore crying aloud with the Prophet Enter not into iudgemeÌ„t with thy seruant good Lord let vs haue recourse in al humblenes vnto that mercy which alone can saue our soules c Adrian de Traiecto de Eucharistia fol. 20. Iugiter super pannuâ— vitae quem iustitiae operibus teximus stictamus saniem diuersorum criminum Adrian of Vtrecht saith That our merits are a staffe of reede which breakes and pierces the hand of him that leanes on it they are at an vncleane thing as filthie raggs on this cloth of good life that we thinke to weaue and worke vpon by our workes of righteousnesse we distill continually the corrupt filthy and putrified matter of diuers crimes What confidence then can man haue before God who loues none that is not conuerted to him with all his heart Thus spake hee who since hath been Pope named Adrian the VI. CHAP. VII I. Although that the Spirit hath beene more plentifully giuen vnder the Gospell then vnder the Law yet none hath perfectly kept the Law vnder the Gospell II. Not Zacharie and Elizabeth III. Not Iohn Baptist IIII. Nor the Virgin Marie V. The Fathers haue taught that the Virgin Marie
any not vnderstanding the language of Canaan striues against the sound doctrine imagining in himself that Iob for being better then other men was without sinne before God he will be conuinced of error by Iobs owne booke there shall he finde Eliphas preaching q Iob 4.17 Hier. aduers Pelag. lib. 2. Shall mort all man be more iust then God shall a man be more pure then his Maker Behold be put no trust in his seruants and his Angels he charged with fally How much lesse on them that dwell in houses of clay whose foundation is in the dust which are crushed before the moth A Sermon whence Saint Ierome inferres r Hier. aduers Jouian lib. 2. Angelos quoque omnum creaturam peccare posse that the Angels themselues and all creatures may sinne There also shall he finde the same Eliphas preaching againe Å¿ Iob 15.14.15.16 What is man that he should be should be cleane and he which is borne of a woman that he should be righteous Behold be putteth no trust in his Saints yea the Heauens are not cleane in his sight How much more abominable and filthie is man which drinketh iniquitie like water A sentence from the which Saint Hierome implies that euery man is a sinner t Hieron ad Rusticum epist 44. circa sinne There is none saith he pure from sinne though his life were but a day Now the yeeres of his life are many The starres themselues are not cleane and pure in his presence and he hath found some peruersitie in his Angels Si in caelo peccatum quanto magis in terra If there be sinne in heauen how much more on earth if there be trespasse or omission of dutie in those which are without corporall tentation how much more in vs that are compassed about with this weake flesh and may say with the Apostle u Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death There shall he finde Iob agreeing and consenting vnto this holy doctrine and sighing forth these true words from the bottom of his heart x Hieron aduers Pelag. lib. 1. Job 9.2 I know it is so of a truth but how should man be iust with God If he will contend with him he cannot answere him one of a thousand How much lesse shall I answere him and chuse out my words to reason with him whom though I were righteous yet would not I answere but I would make supplication to my Iudge If I iustifie my selfe mine owne mouth shall condemne me If I say I am perfect it shall also proue me peruerse If I wash my selfe with snow water and make my hands neuer so cleane yet shalt thou plunge me in the ditch and mine owne clothes shall abhorre me There shall he finde God himselfe rebuking Iob and reprouing him of his sinne for that a Iob 38.2 he darkened counsell by words without knowledge and Iob confessing his sinne and saying to him b Iob 40.4.5 Behold I am vile what shall I answere thee I will lay my band vpon my mouth once haue I spoken but I will not answere yea twice but I will proceede no further c Iob 4â— 6 wherefore I abhorre my selfe and repent in dust and ashes V. Such was the condition of all those that haue liued from Abel vntill the Law which being come hath not diminished sinne but hath augmented it hath not quickned nor giuen life to them that followed it but hath killed them and put them to death hath not made any one iust but hath condemned the most iust and righteous among them in discouering their vnrighteousnes When the Morall Law was giuen after a manner fitting the Maiestie of the Law-giuer and sutable vnto the iustice and rigour of the same d Heb. 12.19.21 They that heard it entreated that the Word should not be spoken to them any more And so terrible was the sight that Moses said Moses I exceedingly feare and quake euen that Moses notwithstanding who c Numb 12.3 was very meeke aboue all the men which were vpon the face of the earth with whom the Lord spake f Numb 12.8 mouth to mouth and not in darke speeches and by whose hand the Lord gaue the Law when God published his Law he must needes haue trembled because hee saw in the same the Iustice of God and his owne vnrighteousnesse Surely if any could haue beene conformable to the iustice and vprightnesse of the same it was he that was the mediatour and it is of him that wee haue the confession of his sin and of the people g Psal 90.8 Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance It is he himselfe which hath written the historie of his vnbeliefe and of that of Aaron his brother Aaron when they glorified not God at the waters of strife for which cause the Lord spake vnto them saying h Numb 20.12 Chrysost de pâ—niten homil 6. to 5. Because ye beleeue me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this Congregation into the Land which I haue giuen them Moses who gaue the Law Aaron who kept the Law the one a Prophet and Leader of the people the other the High-Priest and Teacher of the people who should haue been pure from sinne so holy without spot without vice as these especially that carried written on his forehead i Exo. 28.36.38 HOLINES TO THE LORD that in his Priesthood did represent Iesus Christ the High-Priest of his Church who is the holy of holy ones k Exod. 30.10 Leuit. 16.2 Heb. 9.7 who alone went into the holy place who only bare vpon his brest the Vrim and Thummim alone saw the Arke of the Testimonie who onely asked at the mouth of the Lord who answered him from betweene the Cherubins couering the Arke It is hee notwithstanding that made l Exod. 32 4. a molten calfe and said to the people These bee thy Gods O Israel which brought thee vp out of the land of Egypt He with his sister Miriam a Prophetesse m Numb 12.1 All the Priests spake against Moses It is he who with all the Priests that should succeede him was expressely commanded to offer sacrifice once euery yeere and to n Leuit. 16.17 Heb. 9.7 mâ—ke an attonement for himselfe and for his house-hold and for all the Congregation of Israel VI. They which are come after them haue not been better for sinne doth propagate it selfe alwaies from the fathers to the children and passeth from the one to the other without sparing of any one the whole world is his nurse-child Excellent things are said of Dauid by him Dauid which saith alwaies true o 1. King 14.8 He hath kâ—pt saith he my Commandements and hath followed me with all hâ—s heart to doe that onely which was right in mine eyes Vnderstand that onely
ad me non est quâ— eas nisi per me Saint Austin to this purpose brings in Christ speaking after this manner Wilt thou walke I am the Way Wilt thou not be deceiued I am the Truth Wilt thou not die I am the Life thy Sauiour tells thee this thou hast no other where to goe then vnto me nor by no other then by me II. Now that we may the better goe vnto him who is the Life and by him who is the way and that going by him vnto him we stray not from him hee himselfe takes vs by the hand and leades vs with his two hands by the hand of his Spirit within and the hand of his holy Word without For euen as we must haue light without for the chasing away and dispelling of darkenesse and also light in our eyes and a cleere sight if we meane to trauell and soiourne in this valley of miserie and manage the â—hings of this life it being impossible that the most quicke eyed yea though he had the eyes of an Eagle can see in the dark vnlesse he be outwardly enlightned or that he that is blind and bereaued of his sight can see the fairest Sun-shine day euen so if we vndergo the way of life and mannage holy and celestiall things holily and to our saluation wee must bee enlightned without with the Lampe of Gods words as Dauid saith g Psal 119.105 Thy word is a lampe vnto my feete and a light vnto my path and enlightned within by the illumination of the holy Spirit of the which Saint Paul saith h Rom. 8.9 If any man haue not the Spirit of Christ he is none of his that is to say hee is not a Christian For to be a Christian is to be anointed of the holy Ghost in some measure as to be Christ is to be annointed of the holy Ghost without measure as it is written i Psalm 45.7 O God thy God hath anointed thee with the oyle of gladnes aboue thy fellowes And so the Apostle praies for the Ephesians and in their persons for vs all that k Eph. 1.17.18 The God of our Lord Iesus Christ the Father of glorie would giue vs the spirit of wisdom and reuelation in the knowledge of him to wit The eyes of our vnderstanding being enlightned that we may know what is the hope of his calling and what are the riches of the glory of his Inheritance in his Saints III. Now as touching the word which teacheth vs how God will bee serued of vs and how hee will reward saue and glorifie vs we hold that that word of God is comprehended in the holy writings of the Prophets Apostles and Euangelists For eueÌ„ as God in the beginning created the light which gaue light to the world some certaine dayes without Sun Moone or Starres l Gen. 1.3.14 and afterwards created the lights in the Firmament of heauen into the which he did infuse and shut vp that light which hath not since beene imparted vnto the world but by those two great Lights Euen so God in the beginning gouerned the celestiall world which is his Church and did enlighten it by his holy word one and simple without any Scripture but since he hath clothed and adorned her with the Scriptures hath lodgd and harboured her as it were in a faire Pauillion and Tabernacle in the diuine holy books which he himself hath composed by the hands of Moses the Prophets and Apostles m August de consens Euangelist li. 2. cap. vlt. who when they haue writteÌ„ the things that God hath shewed them related we must not say that he himself hath not written them for he hath commanded them to write as it were with his owne hands all that he would haue vs to reade both in his words and workes which they haue so faithfully and perfectly performed that wee may confidently affirme n Idem de doctrina Christi li. 2. ca. 9. In ijs quae apertè in scripturis posita sunt inueniuntur illa omnia quae continent fidem morésque viuendi that all things appertaining to faith and the rule of life are plainely expressed in the Scriptures Art thou an ideot and simple let not the depth and height of them affright thee o Psalm 19.7 The testimonie of the Lord is sure making wise the simple Art thou wise doe not despise them for p Prou. 1.5 A wise man will heare and will increase learning and a man of vnderstanding shall attaine vnto wise counsels Art thou pensiue and grieued with the feeling of thy sinnes and by the apprehension of Gods anger q Psal 19.8.9 The Law of God is perfect conuerting the soule the Statutes of the Lord are right reioycing the heart r Rom. 15.4 For whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope Art thou blind in Gods matters Å¿ Psal 19.8 The Commandement of the Lord is pure inlightning the eyes Art thou young and desirest thou to know the direct and ready way to vertue and godlinesse Doest thou aske the Lord with Dauid t Psal 119 9. Wherewithall shall a young man cleanse his way Dauid will answere thee in the name of thy God t Psal 119 9. by taking heed thereto according to thy word and will prooue vnto thee his answere by his owne example saying u Psalm 119.99.100 I haue more vnderstanding then all my Teachers for thy Testimonies are my meditation I vnderstand more then the Ancients because I keepe thy precepts Art thou desirous of the true wisdome which is to saluation and of the true profession which makes the Man of God the Euangelist the Preacher of Gods word and so with good reason euery Christian to abound in all spirituall gifts necessarie for thee in thy vocation in thy conuersation to leade and bring thee vnto faith in Christ and to instruct thee to liue according to Christ x 2. Tim. 3.15.16.17 The holy Scriptures are able to make thee wise vnto saluation through faith which is in Christ Iesus All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes y 2. Cor. 5.2 Doest thou sigh and grone earnestly desiring to bee clothed vpon with thy house which is from heauen according to the example of the Saints z Iohn 5.39 Search the Scriptures saith he that is the Prince of life for in them ye thinke ye haue eternall life It is not an estimation of an humane opinion but a firme perswasion of diuine certaintie and true knowledge if the Spirit of truth that cannot lie do not deceiue vs when he saith that a Iohn 20.31 These things are written that ye might beleeue that Iesus is the Christ the son of God that beleeuing
a â— Ier. 23.30.31 steale my word euery one from his neighbour that vse their tongues and say He saith They borrowed of the true Prophets the words of God which they abused to giue luster and sway vnto their impostures b Ier. 2.3 17. They say still vnto them that despise me The Lord hath said ye shall haue peace and they say vnto euery one that walketh after the imagination of his owne hart no euill shall come vpon you To them that hearkned vnto them they cried c Ezech. 13.10 Peace peace and there was no peace but prophesied disasters curses and death against those that would not giue eare vnto their lies d Ezech 13.18.19 Will ye hunt the soules of my people saith the Lord vnto them and will ye saue the soules aliue that comes vnto you and will ye pollute me among my people for handfuls of Barley and for pieces of Bread to slay the soules that should not die and to saue the soules aliue that should not liue by your lying to my people that heare your lyes Who would haue beleeued them now the greatest part of the people beleeued them they saw the Visions of God they were Gods Messengers they prophesied the words of God the beginning and conclusion of all their lyes was The Lord hath said who beleeues God and but few beleeued him e Jer. 23.21 He hath not sent these prophets yet they came he spake not to them yet they prophesied f Ezech. 13.2 They were prophets that prophesied out of their owne hearts foolish prophets that follow their owne spirit and haue seene nothing They haue seene vanitie and lying diuination saying The Lord saith and the Lord hath not sent them and they haue made others to hope that they would confirme the Word They haue spoken vanities and seene lies and haue seduced Gods people hunting their soules and all for filthie lukers sake for handfuls of Barley and for pieces of Bread all of them being like foxes in the desarts which being hunger-starued hunt on all sides after their prey and doe cast themselues on it hastily and rauenously II. Saint Peter prophesied g 2. Pet. 2.1.3 that as there were false prophets among the people so there shall bee false teachers amongst vs who priuily shall bring in damnable heresies and through couetousnesse shall with fained words make merchandise of vs. And notwithstanding the world shall become so brutish h Vers 2. that many shall follow their pernitious waies by reason of whom the way of Truth shall be euill spoken of Saint Iude saith of them i Jude 16. that their mouth speaketh great swelling words hauing mens persons in admiration because of aduantage he saw in his daies the fulfilling of Saint Peters prophecie We see the like also in our daies abounding as much in this kind of people as any other that hath been since the beginning of the world wee neede no other witnesses then the Patrons and fautors of the Monasticall life in these our daies who with great swelling words doe display lay open and expose vnto the view of the whole world this Monkish life k Bellar. praefat in lib. de monach §. 1. That it is a kinde of life more strict more sublime and eminent then the diuine or humane Law prescribes which the infirmitie also and weakenesse of many men cannot beare l Ibid. §. vnto the which God hath promised a hundred for one in this world an honourable seate in the day of iudgement a place and name in the kingdom of heauen greater and more noble then is that of sonnes and daughters yea a marke whereby they shall be knowne amongst all the rest of the blessed a marke which our good Doctors terme aureola which is say they m In lexico Theologico quaedam decentia pulchritudo singulariâ— repraesentatiua aureolae praedicatorim ore virginibus in illâ— parte martyribus in cicatricibus vel alijs partibuâ— corporis secundum geniâ— martyrij vt statim ex aspectâ— corporis sciatur qualis quisque fuit virgo martyr aut Doctor words that I am ashamed to expound and expresse what more The rule and order of Cordeliers or Gray-Friers of Saint Francis order n Librâ— confor is the book of life the hope of saluation the marrow of the Gospell the key of Paradise the state of perfection the contract of the euerlasting Couenant All they which being of this Rule and Order dye are saued In a word o Bernardin in Rosario Thomas in lib. 4. sentent distinct 4. the same grace descends on him that takes an Habit or Garment of Religion which descends on him that is baâ—tised the taking and wearing of a Monkes Cowle conferrs a full remission of sinnes both in regard of the fault as also of the punishment That is good for him but that is a small matter he is borne for others he merits for others he doth more then the Law of God or man doth prescribe And by his ouerplus by his Masses Orisons Preachings Fastings Contemplations by his Watching and Waking Abstinency Cloisterlie and Monasticall Discipline Deuotion Songs lessons Labour and other good-deeds he redeemes the liues of those that desire to be made partakers of the merits of his order and societie That is that which they terme Workes of Supererogation properly seeing it is more then the diuine or humane Law prescribes and God approues and allowes of saying p Deut. 4.2 Ye shall not adde vnto the word which I command you neither shall ye diminish ought from it and notwithstanding prudently according to the world for these good Fathers that are not of this world barter and exchange their superstitions for the goods of this world and make good traffick and trade of them according to Saint Peters prophecie giuing their spirituall goods for corporall eternall for temporall the fruit of their contemplations and monasticall occupations for the fruit and profit that the poore abused and gulled worldling hath got with the sweate of his brow and labour of his hands the fruite of their merits which these goodly meÌ„ know in their coÌ„sciences are nothing but chymeracs and idle conceits for gold siluer houses rents possessions and other reall substantiall and perdurable things And that wee may know how wise and prouident they are in their generation they neuer giue any thing but of what they superabound and exceede in purueying and prouiding first for themselues their brethren and companions of their Order and Society of so great and good store of merits as they haue need of for to carrie l' Aureola in illa parte when they shall be in the Kingdome of heauen if this be the meanes to attaine vnto it and then making largesse of that which shuld be to them euery way superfluous and vnprofitable both here and there wise in comparison of Lucullus who offered all his tapistrie to him that had neede of it q Horat. epis 6.
things whereof there was neuer any mention made but vnder the Gospell Here then the Author of the Pastorall Letter contradicts himselfe and to his contradiction addes an vntruth The Heathen saith he haue knowne the excellencie and price of virginity by the light of Nature What Heathen the â—â—ings that are naturall are indifferently obserued by all Nations All Nations know by the light of Nature that there is a God and therefore there was neuer any Nation found to bee without a God and without some kinde and smack of Religion But all the world hath continued vntill the time of Monkes without esteeming so much virginitie except some few bewitched by the diuell For nature teacheth that maides haue been made for marriage being a thing naturall to desire mariage and vse it as to bee an hungrie and drie as to eate and drinke During the Law of Nature God said b Genes 2.18 It is not good that the man should be alone I will make him a helpe meete for him This helpe is the woman expressely created of God to be a meete helpe for him in the state of marriage The Law of nature hath been renewed by Moses and there is no mention of any price of virginitie of any promise made to it but contrariwise there is often mention of marriage and great are the promises that God hath made to that state which cannot bee but most holy and of great value to the Church of Rome seeing that she hath made a Sacrament thereof although in effect marriage and virginitie are things indifferent wherein there is neither vice nor vertue nor any part of the seruice of God For that which the Apostle saith of meate and drinke is true of all outward things The kingdome of God is not meate and drinke but right 〈◊〉 and peace and ioy in the holy Ghost Chasâ—â—y whether in virginitie or in marriage is a vertue but corporall virginitie is no vertue c Clemens Alexand str lib. 3. Quemadmodum autem humilitas est mansuetudo non afflictio corporis ita etiam continentia est animae virtus quae non est in manifesto sed in occulto For as humilitie is the meekenesse and not the affliction of the body so continencie is a vertue of the soule which is not manifest but secret faith Clement affirming d Jbidem Paulo ante Quid enim aâ— non â—iset etiam continenter vti matrimonio that a man may vse marriage 〈◊〉 continencie And to shew that the Romans did abuse themselves in that opinion which they had conceiued of virginitie commanding that the continuall fire should be kept by these Vestal virgins as if they had been holier then the married women God on the other side ordained that the Priests which were all married e Leuit. 1.7 should put fire vpon the Altar and lay the wood in order vpon the fire f Leuit. 6.12 and should keepe the fire burning continually vpon the Altar Whence I could also conclude in like manner that matrimony is a great vertue and the price thereof is great The honour that Augustus and Albinus yeelded and gaue vnto the Vestals had reference to their office and not to their virginitie Now their office was the seruice of Deuils And if this be a good argument Augustus and Albinus did much honour to the Vestall virgines therefore they did much honour Virginite This will bee a better one God aduanced in great dignitie the high Priests which were all married he would haue them to beare on their forehead a plate of pure gold with this inscription g Exod. 28.36 Holinesse to the Lord and expressely ordained that all should haue them in singular estimation and reuerence therefore he hath thâ—â— honoured marriage Let vs now iudge of the worth of this proofe Wee seeke the examples of those that haue kept Euangelicall Counsels and they alleage the superstition and idolatrie of the Vestall virgines the price of their virginitie the esteeme that was made thereof by two idolaters that knew not God After this manner they finde out purgatorie in Plato and Virgil and so might they reduce and bring backe all the Paganisme of the Heathens Then should their Priests among them geld themselues to obserue so much the better a single life and cleare the world of their bastards for in this sort did the Priests of Cybele the grand mother of the gods geld themselues Thus many Friers doe whip themselues till they fetch bloud for so did the Priests of h 1. King 18.28 Baal cut themselues after their manner with kniues and laâ—cers 〈◊〉 the bloud gushed out vpon them i Lucia de Dea Syria Apuleâ—us lib. 8. de Asino Thus the Priests of the Syrian goddesse did flash and mangle themselues begging from dore to dore and gathering into their waller corâ—e pease cheese bread all fortes of meates the best wine in their great leather bottles in their purses all manner of coine of brasse siluer or gold Thus 〈◊〉 the Papists celebrate Candlemas day in honour of the Virgin Marie the Queene of Heauen for thus did the Heathen celebrate it in honour of Proserpina the Queene of Hell the seruice remaines but the name is changed So are the Churches full of images of men and women representing the Saints of either sexe because the Heathen had their Temples adorned with the like images representing their gods and goddesses so we neede not to enquire any more what God commands and what the Saints haue done according to his Commandement but the examples of the Heathens shall be the rules of our actions O Christians how long will yee loue beleeue and follow them which seduce you by their lies IIII. Saint Ambrose Rhetorick is better then his Diuinitie in his bookes of virgines he was accused by those of his time that he preached and exalted too much virginitie Hee glories in it saying k Ambros de virginit lib. 3. Vtinam possem reuocare nupturas vtinam possem flammeum nuptiale pro integritatis mutare velamine Would to God I could repeale and calâ— back those that will marrie that I could change their nuptiall vaile into a holy vaile of integritie This is to taxe obliquely marriage of vice and pollution contrary to the Apostle that saith l Heb. 13.4 Marriage is honourable in all and the bed vndefiled This is to desire that which the Apostle forbids m 1. Tim. 5.14 I will faith he that the younger women marry beare children guide the house giue none occasion to the aduersarie to speake reprochfully This is to contradict himselfe and to make way for false dealing and periurie For some lines after he sets downe with his approbation the sentence of our Lord prohibiting to dissolue n Mat. 19.9 marriage except it be for fornication and that of Saint Paul Art thou bound vnto a wife seeke not to be loosed For they which marrie doe promise one another firmely to liue together so