more dangerous than can be a Papist's material Sword whilest under Command because this can only wound the body but that t'other Sword a poysoned Weapon may kill the Soul it self Those that know me know I am no friend to Popery I was bred and born in a Religion opposite unto it I thank God for it and in this Religion as it is established and professed in the Church of England for which 25 years at home and 15 years abroad I have both done and suffered my share I hope and my trust in God is that I shall live and die I do hate real Popery as much as any I mean what Doctrine is by that Church Canonized as de fide contrary to the old Catholick Faith for the first five hundred years after Christ But I must needs confess I cannot without just indignation think of the deep hypocrisie of the men of our Generation that under the odious false imputation of Popery spit at the face of all sound and venerable Antiquity yea and that under pretence of Zeal against Popery maintain and do the same things that the hottest Papists do and that in such points as of all others for destructiveness are the very Gunpowder to blow up Church and State 10. But you see 't is just so as we told you rather than two such old Acquaintances as Sacriledge and Rebellion should part opposites in shew will shake hands indeed and as the Zodiack that in some places seems further distant they 'l cross the line and meet at both ends when standing the Terms as now they do Papists and we that to some pore-blind Brains may seem nearer yet like Parallel-lines can never meet but must still keep out Aequal-distance And this discourse may suffice to make up the full Description of the sin of Sacriledge according to the Apostle's own method considering it first absolutely in its own Nature next comparatively by way of parallel with the sins of Adultery and Idolatry we might have added and of Theft too in the fore-going Verse all which sins of Theft Adultery and Idolatry remaining sins under the Gospel as much as under the Law it must needs follow Vi Inductionis that this Text and Indictment in it concerns us Christians as much as it did the Jews Sacriledge and those other sins being res ejusdem generis as Calvin hath plainly told you before sins of the same kind Pass we now from the Description to the Distribution of the Sin of Sacriledge in its full extent according to the several parts and degrees thereof CHAP. III. The Distribution of Sacriledge 1. ANd they are just as many as there be subjects capable of holiness inherent or relative all which at the most the Schoole reduces to these five 1. Times 2. Places 3. Persons 4. Actions And 5. Things which may be said to be holy as being set apart and belonging unto God in a more peculiar and appropriate manner and therefore to be used cum discrimine that is with a choice and singular respect from other common things of the same kind If otherwise used then they are really prophaned And that they may be so abused 〈◊〉 facto our owne woful Experience in all these particulars saves me a labour oâ—â— Eyes and Ears are passionate Witnesses oâ— a suddain stupendious National Confusioâ— of all that is called Divine and but thaâ— this sad Truth will from us descend to oâ—â— Posterity sealed up with the constancy oâ— our sufferings for it after Ages might mistrust our Report As the good old Father so may we â—oâ— truly cry out Bone Deus in quae nos tempora reservasti We live to see generally (g) Yet in the most cruel Wars of the most barbarous Nations Gothes c. The Temples and the Priests were by the Law of Nations always held Sacred and therefore secured from the general violence St. Augustine l. 1. de civit Dei See at large divers memorable examples of Religious Civility in this kind in Grotius de Jure Belli l. 3. cap. 6. Sect. 6. 7. first God's own Feasts unhallowed God's Houses demolished God's Servants degraded God's Service disgraced God's Portion invaded And to plain the Highway to this horrid Chaos Sacred Majesty it self violated for by all the Laws of Nations Divine and Humane the Persons of Kings as well as their Offices were ever held sacred No doubt all this through God's just anger against this Nation in general because of their former unthankefulness for and wilful Abuse of all those eminent Blessings so in particular because too too many of our side have been and are still too grosly guilty of a manifold prophanation and visible abuse of all those sacred Favours even among our selves unto this day 2. To point at and if it may be to cut of some of the heads of this Hydra this â—any-headed Monster of sins Sacriledge is a sin of a large extent for to instance in personal Sacriledge as I may tearm it First of all every Christian by solemn Dedication at his Baptisme is or should be morally holy suo gradu not in Korah's (g) Num. 6.3 rebellious sense holy all alike in Grace and Office and all hand over head but in the Apostle's sober sense secundùm mensuram (h) Rom. 12.3 holy in all manner of (i) 2 Pet. 3.11 conversation else (l) Quaelibet species luxuriae secundùm quod violat aliquid pertinens ad cultum Dei est Sacrilegium Aquin. 22 ae q. 154. 10. o. Luxury is and any wilful sin committed by a Christian may be in a large sense tearmed Sacriledge because every Christian he or she that in this or any other sin abuses his body directly prophanes a Temple of the Holy Ghost and if any man (m) 1 Cor. 3.17 Ambr. ad virginem lapsam defile the Temple of God material or moral nay this of the two may in some respects appear the greater sin him will God destroy look to it Wantons and Epicures fear and amend for 't is no less than spiritual Sacriledge this and a perfidious violation of your great Vow in Baptisme whereby you have really dedicated your selves Body and Soule unto God in the face of Holy Church that may one day bear witness pro or con for or against you as you stand to or fall away from your Vow and by it condemn you at Dooms-day 3. Thus every Christian is a sacred person and ought thus far to reverence himself as not by committing acts contrary to or unworthy of his Consecrated condition to unhallow himself Meer Pagans out of a natural self-respect to a reasonable Nature and no more could give this excellent Reason why men ought neither in company nor alone to commit any Turpitude because of all others next to God every man ought to reverence himself so the (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carm. 11. 12. Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iscr ad
which most prophanely the Vulgar use to turn their Backs though they should know that Judas fot departing before all was done met the Devil at the Door John 13.27 Yet know you must at last that God is not mocked Though the Priest over-awed by the general Vogue should not dare to complain against the Incroachments upon his Person Office Provision or Priviledges but is forced as the Prudent man Amos v. 13. to keep silence in such a time because it is an evil time Yet our God shall come and shall not keep silence And then there shall go before him a consuming fire and a mighty tempest shall be stirred up round about him Psalm 50.3 Will you hear God himself speak this out unto you in Thunder and Lightning Then behold in (r) Malachy iii. 7. ad fin Malachy God himself draws up the full Indictment and himself also pronounces the heavy Sentence upon it against all sacrilegious Pretenders or Purchasers 1. God begins with an Emphatical Interrogation Will a man rob God intimating the Unnaturalness of this sin will a man any man Jew or Christian or Heathen were not this a sin against the Law of Nature God would not have used such a general term as this that includes all Mankind for were this a sin onely against the Law Levitical it would have concerned none but the Jew 2ly Will a man rob or kick against his own God so rhe (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint do render it Will a man Supplant or cast his own God under feet as it were To intimate what an Oracle of your (t) LE DECAY DES REVENUES DE HOMES DE SAINT ESGLISE EN LE FINE SERRA SUBVERSION DEL SERVICE DE DIEU ET DE SON RELIGION Sir Edw. Coke L'evesque de Winchester's Case where he gives an irrefragable Reason by way of instance in the two most grievous Persecutions the one under Diocletian who yet did onely by his cruelty occidere Presbyteros so that notwithstanding Religion did flourish The other under Julian the Apostate who by his Sacriledge and subtilty did Occidere Presbyterium and this was the far more grievous Persecution of the two because in a little time there did insue such neglect of God's Service and such gross Ignorance of God's true Religion as greatly decayed the Christian Profession The Reason is plain For God cannot be served without Men nor Men be maintained without Means Law sadly presageth that Sacriledge if not prevented or remedied will be the downfal in the end of God's Church and of God's whole Worship and Service A Sacrilegious or but slovenly Religion ends commonly so in down-right Atheisme †Dr. Gauden above Consequently all the Parts of the State it self Noble and Ignoble will in the end be enfeebled abased and mortified when the Ministers of the Church of Christ are obstructed or exhausted They being as the Arteries of the Body Politick in any Nation State or Kingdom which is Christian as they who Ex officio are to derive and carry from the Head which is Jesus Christ the vital and best that is the Religious Spirits to all the Parts of the Body 3ly Will a man rob God his own God this still aggravates the Offence and the imputation thereof appears so odious to the guilty Jews that they straight-ways seem to deny it even then when God directly charges them with it yet ye have robbed me They would plead not guilty saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein have we robbed thee 4ly All along you may please to apply all this and to observe the Impudeney of this sin and how of all other sins 't is hard to convince of much more to convert a Church-Robber from his Sacriledge he is so intrenched in it with so many Shifts and Evasions Distinctions and Extenuations why and wherein to out-face if possible even the Charge of God himself Yes saith God ye have robbed me and if you will know wherein In Tythes and Offerings well and fully the learned Italian * Nelle Decime c. Ritenendo a voi quello che à di questi miei diritti è del fornimento del mio servigio è del sostentamento dè miei Ministri c. Diodati on this place Ye have robbed me in Detaining those my Rights which should support my Service and maintain my Servants In as much as you have done it to one of those that belongs to me you have done it to me so Saint (u) Si enim per alios visitatur in Carcere aegrotus suscipitur esuriens sitiensque cibum accipit atque potatur cur non in Ministris suis ipse Decimas accipiat si non dentur parte suâ ipse privetur Subtrahendo Decimas Primitias non dico Sacerdotibus meis Levitis sed mihi fraudastis me parte meâ c. Hieron in 3. Malach. Hierom on this very place alluding to God's irrevocable Sentence at * Mat. 25. Dooms-day This will be as true in malam as in bonam partem For even as God interprets our ordinary Acts of Charity as done to himself because done to his Servants at large so on the contrary and that à majori too will God take those Acts of Irreligious Injustice or Sacriledge against his immediate Servants as committed against himself whether he be Jew or Christian that commits it whether the Fact be committed under the Law or under the Gospel the Sentence you see is one and the same for both In which Sentence by the way may be worth the observing the full value of the word GIVING I was an hungred and you GAVE me Meat I was thirsty and you GAVE me Drink c. where giving in its native sense and full signification is a word of Relation that naturally implieth Receiving as its Correlatum And this must needs exclude Rejection so that here Men's Devotion and God's Acceptance kiss each other For else unless God did accept those Pious works he could not properly have said you gave me but you (x) Isa 66.3 He that offereth an oblation is as if he offered Swins blood offered me as in some other places wherein he rejects the Offering This in a glance by occasion of Saint Hierom's parallel of that place of Saint Matthew with this of Malachy 5. I but haply those Jews might plead hereditary Prescription for what they did now detain from the Priests they came honestly to it by Descent from their Ancestors yet all that is nothing for God Non-suits that Plea also v. 7. Even from the days of your Fathers you are gone away from mine Ordinances to wit by continuing in your Father's Sacrilegious steps so Saint (y) In quo reverti Jubentur in eo recesserant c. Hieron quo suprá Hierom expounds it still so far is Age then or Continuance in sin or injury from acquiring a just Title either by the Law of Man * Quod initio vitiosum est non potest
onely ground of our good hope that the Sentence will go of our Clients side for 't is Causa Dei that is to be pleaded before you this day and 't is God is the Client pardon the word for so it is God although de Jure the great Patron-Paramount of you and of us all that yet as the matter is used now adays is de facto turned Client and makes you now his Judges who one day must judge you all high and low Then as at that day you look for Mercy at his hands do him this Justice I beseech you give Audience without prejudice or partiality with Reverence and Conscience hearken to God's Charge Thou that abhorrest Idols doest then commit Sacriledge CHAP. I. Of the Sacrilegious Malefactor TO begin with the first The Malefactor he is described here first in general by his Titles of Religion secondly in particular by his Titles of Office for to all these in the Context the Text hath a plaine Reference Sect. 1. First in general he is described by his Titles of Religion for 't is a Religious Malefactor he is a Professor nay a forward one a Zelot described first positively Behold thou art called a Jew verse 17. and restest in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word a full word thou so wholly reliest upon thy bare profession of the Law as thou art utterly careless (h) Aret. in loc Securè legi indormiens de reliquo nil solicitus mean-while of the practice of or obedience to the Law as appears by the Text and Context v. 23. Thou that gloriest in or makest thy boast of God you may please to save me the labour of application change but the Names and you may have here a full Character of too too many men in our Generation Thou pretendest to know the will of God v. 18. thou approvest the things that are more excellent or as the Margin reads it (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Original bears it Thou that presumest to take upon thee the Office of a Tryer that canst try the things that differ that canst try Religions and in pretense chuse out the best Here is a forward one indeed and that not only thus positively a Zelot of the Law in his own Religion as he is tearmed Acts 20.21 But negatively too a Zelot against the contrary Religion one that not only abstains from but which may seem the very Quintessence of Repentance of and conversion from a sin one that abhors Idolatry that stops his Nose at the smell of an Idol so the Greek (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an utmost stink or the extremity of an ill savour Vorst q. d. propter foetotorem aversaris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execror Budaeus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc 21.27 Omnis generis atrocia peccata that can startle or shake with horrour at but the very sight of an Idol so the German renders it (l) Der du einen grewell hast an den gotzen raubest heilige dinge a Zelot indeed and yet behold this is the man Indicted here by the Apostle as a Malefactor Thou that abhorrest c. as if Saint Paul arguing ab absurdo had said thus How canst thou pretend to be indeed an Enemy to Idolatry as long as thou art a friend to Sacriledge a sin in the appurtenances of it as directly destructive of the first whole Table nay more of both Tables in the nature of Theft also and therefore full out as bad as Idolatry 2. But this is one of Satan's Deepest (m) Rev. 2.24 Depths when the Devil can hold men no longer in an old sin he is then wont thus to ring Changes or to shift his Weapon when he perceives men through Constitution Education or Profession converted and averse from an old Error he perswades them to some other new sinful course full out as bad as the old causing them to mistake such an * The Devil's converts Hypocritical Commutation of a new sin for and old instead of a sound Conversion as when men grow weary of Prodigality he converts them to Covetousness instead of an old carnal Lust he perswades them to entertain a new one as spiritual Pride or Singularity or Envy and in time to exchange this too for Schisme or Sedition or Rebellion To avoid Superstition he perswades them to utter Prophaneness the quite other extream as (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil instead of Idolatry to give over themselves to Sacriledge And as thus in the case of particular men's Conversions so through God's just permission yea Judgment against National Hypocrisie in the case of National changes too or Reformation of Religion Satan doth sometimes inlarge this his Depth and as easily as single men misleads into it whole Nations whole Churches when they are grown weary of a stale Errour he presents them with a fresh full out as rank as the former only sweetned over with some plausible pretence of Zeal or of the Purity of Religion 3. This was here the very Case of some of the preciser sort in the Nation of the Jews for the Parties here Indicted are not Heathen or Barbarians or Scythians but Jews which is a name (p) Verse 28 29. He is not a Jew which is one outwardly c. of profession Professors of the then supposed old true Religion or if you will as (q) So the French and the Italian of Diodati some enlarge it to the Roman Converts also the Professors of the then Reformed Christian Religion The observation will be still the same either way That Zealous Professors may be deeply guilty of foul sins in general of this foul sin of Sacriledge in particular 4. But ex abundanti to reconcile both these Expositions into one why may not the Jews and Romans here be both one such as were those strangers of Rome or stranger Romans (r) Acts 2.5 expresly called Jews and Proselytes some of the old Jewish Dispersions mentioned by St. (s) Jam. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Orationem Agrippae in Josepho James then converted by St. Peter's Preaching and now confirmed by St. Paul's Epistle for that those Roman Jews mentioned in the Acts were but Sojourners at Jerusalem and not Dwellers there is plain from that Text well examined so that those Roman Jews might by this time be returned Converts from Jerusalem to Rome and be the men in part to whom Saint Paul here directs this his Epistle This is very probable but whether they were or were not Jews unconverted against whom St. Paul directs his Charge it matters not Dato nedum concesso that they were meer Jews here lies the issue Sacriledge is here made a plain parallel sin and of the same nature with Adultery and Idolatry Ergo Sacriledge is a sin still under the Gospel as much as Adultery or Idolatry or else St. Paul says as good as nothing to his main drift and
march on still yea to give fire in the very face of God himself as it were to charge on still in despight of God's destroying Angel in our way were worse than Scythian Barbarousness even desperate Brutishness below (d) Num. 22.27 Balam's Ass that could stop nay stoop down at but the sight of that Sword that hath been so deeply sheathed into our very Bowels yea drunk with our own best blood spent and spilt in that Sacrilegious War 61. For we can never find out a fitter Title for that late Unnatural War than that of the (e) Cic. in Virrem Orator Bellum Sacrilegum the Superlative of aggravation a Sacrilegious War in all the Dimensions of Sacriledge a Sin you see as of a hainous nature so of as heavy a consequence The Demonstration whereof was the second main part of our Pleading The matter of Aggravation May we now Christian Reader in God's behalf crave but the Favour of thy Religious patience whilest we pass thorow the third and last part which contains the Matter of Probation and then we have done CHAP. VII The Confutation of the fair Colours of Religion brought in to varnish over the foul Sin of Sacriledge 1. IT consists of these two principal School-heads to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first contains matter of Confutation or Non-sute of the Adversaries Plea The second concludes with matter of Confirmation of our own cause 2. Touching the first the matter of Confutation the Adversaries Plea for Sacriledge is a Compound of Pretences drawn chiefly from the two main Heads or Common Places of Religion and Policy For the first of these The pretence of Religion 't is not unusual with the Devil to transform himself into an Angel of Light in both Religions for in the case of Alienation the Papist pretends Plenitudinem potestatis Canonical Dispensation c. and the like 3. But seriously and in reason to go upon their own Principles will a man think that in this particular the High Priest of the West can de Jure pretend to a higher Power under the Gospel than was allowed under the Law to the High-Priest of the East But however in some kind of vows as the vow (f) Lev. 27.11.13.27 28 c. Ludovic Capel Diatribe de voto Jephta called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votum simplex the votary might be allowed the liberty of Redemption in case the thing were not fit for Oblation for else if it were fit it might not at all be changed and the High-Priest might have the power of dispensation as it were in the estimation of it yea and commutation too but still with the Addition of a fifth yet in that other kinde of Compound-vows called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceived by way of Anathema with Malediction such as are generally all our Dedications Compounded of two distinct Acts the one of Consecration in their use and end the other of Execration in their Nature and Effect In this kinde of Devotions therefore neither were the Votary nor the High-Priest himself allowed any the least Liberty either of Estimation or Redemption or Commutation or Dispensation any wayes but the thing so devoted was concluded under the Law of an Irrevocable Devotion 4. What was thus given to the Church was of old said to be consigned in Manus Mortuas the Law by this Style may have supposed that the Clergy had no more power to alienate them de Jure than a dead man can de facto otherwise they should be no longer manus mortuae but manus mortiferae no longer dead hands but deadly and as subject to Gods deadly Curse too as any Lay-mans nay more the quality of the person augments the gradation and doubles the Sacriledge This on the Popes or the Ordinaries part 5. On the Votaries part the sin and danger is parallel for as the Pope cannot lawfully grant me such a Dispensation so neither may I lawfully take it for say the Pope could dispense with my promise made to the Church that 's the most he could do how can he dispense with my promise made to God himself being but Gods Assignee or witness he can no more free me really from my Obligation to God than a Witness to a Bond can free a Debtor from the payment of the Debt 'T is the Creditor alone that can dispense with the Debt not all the Witnesses in the World without him that I am bound by my Vow I know it from clear Scripture That I am loosed from my Vow let any make it appear unto me from as clear evidence or else I may not trust to Mans dispensation against Gods right Thus much to the Papist a far off and God grant we may never have any more to do with him but so afar off indeed God in Mercy prevent the Prophecy which by their ingratitude to God and this Church some men deserve and provoke Ne veniant Romani Amen 6. But now to lay the Axe to the root of the Tree the Puritan in point of Religion pretends Zeal 1. Against Idolatry and is for utter Abolition 2. Against an Idle Ministry and is at least pretends to be only for Commutation 7. Touching the first the Zealot against Idolatry admit what we deny and they can never prove that the Church Revenues as they now stand by Law established are still abused indeed to Idolatry or Superstition must we therefore utterly down with them all Root and Branch Can the Church Lands be worse abused than the Censers of Corah or will you make your Ancestors the pious Founders worse than Dathan and Abiram and their Rebellious Company And yet behold after the severe personal Execution of the Abusers God expresly gives order what That those Censers because abused should therefore be presently beaten into Kettles or Brass pots for the use of the Kitchin No but quite contrary Taâ—â— the Censers of those sinners against their own souls saith the Lord g Numb 16.37 38. and let them maâ—e them broad plates for a covering of the Altar whatever Mans Ordinance may be to the Contrary Gods infallible Ordinance is directly they must be kept still In genere Saâ—â—o for the use of the Sanctuary And this command God fortifies with a Reason of perpetâ—al Consequence as forcible now as then For saith he they offered them unto the Lord therefore they are hallowed Behold Gods express Acceptance of the Act even then when he rejects both the Actors and their Intentions 8. Can we expect a clearer Precedent than is this full Determination of God Almighty upon the Case for what in the substance of that whole History can they say was Typical or Levitical Sure the Equity yea Religion of that Divine sentence the old Law-makers the wise Founders both of the Civil and Satute-Law were sensible of For Jure Institutorum saith h Instit l. 2. Tit. 1. § 8. Schneidwin for one Things once given to Religious uses which cannot now upon some emergent occasions be still
custom and Antiquity are wont to procure unto all things and thus by little and little the very FOUNDATION of Government will undermine it self so as in time all the whole FRAME OF STATE we may say the same of the Church will insensibly down to the ground being justled out by the ambition of a few great ones or by the licentiousness of the many the People who having once forgotten the reverence they owed unto the old Laws will soon make Insurrection against all manner of Laws whatsoever The truth of all this is clear in the Case betwixt the State of Rome and Marius the Peoples Favourite against the old Laws c. Thus far the Italian States-man 19. And this Forraign VVisdom upon this very Case too was as I may say naturalized here by a Royal p See the Proclamation for the Uniformity of Common prayer before the Book of Common Prayer Act for the Authorizing an Vniformity of the Book of Common-Prayer c. Established by Act of Parliament wherein to prevent the Temptation to and Imputation of FICKLENESS that GREAT SCANDAL OF STATE the Royal Admonition runs thus We do admonish all men that hereafter they shall not expect nor attempt any further ALTERATION in the Common and Publick Form of Gods Service from this which is now established for that neither will we give way to any to presume that our own Judgment having determined in a matter of this weight shall be swayed to alteration by the frivolous suggestions of any light Spirit neither are we ignorant of the Inconveniences that do arise in GOVERNMENT by admitting INNOVATION in things once setled by mature deliberation And how necessary it is to use Constancy in the upholding of publick Determinations of State for that such is the unquietness and unstedfastness of some dispositions affecting every year new forms of things as if they should be followed in their unconstancy would make all Actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weal of all Common-wealths Behold a Fort-Royal strong enough against all such Changes if but well manned and maintained 20. And indeed the Platform of it was borrowed from the wisest mortal King that ever was Solomon it is who gives us all fair warning saying q Prov. 24.21 22 23. My Son fear thou the Lord and the King and meddle not with them that are given to change The Precept is backed with an ominous Prophecy For their Calamity shall rise suddenly and who knoweth the ruine of them both both Changers and Medlers These things also belong unto the wise as wise as some men may think themselves were they as wise as Achitophel they may need and they should take this wise counsel betimes lest they prove Achitophels at their latter end 21. But if Solomon had not given us this fair warning we may know those mens good meaning in the Change by their Intentions and Endeavors too ad ultimum Potentiae expressed in the Bill for Abolition offered at Uxbridge r A full Relation of the passages concerning the Treaty at Uxbrige c. p. 160. Exchange is no Robbery was once your Proverb but our late sad Experience of those Reformers good Intentions in the change may have taught us more wit then still to believe words As once the Orator so may we now justly cry out Quid verba audio cùm facta videam let their Actions speak and they 'l speak loud and tell you what goodly Change they mean to make Behold Testimonia rerum loquentia signa In two late flourishing Kingdoms at once as in a two leaved broad Glass you may clearly see that under pretence of Commutation they have at last compassed their great Project of utter Confusion in the utter abolition of the chief Offices and Sacrilegious Conversion of the Church Lands and Revenues to their own proper Lay Vses Except it may be Offam Cerbero here and there a bone cast to stop the mouths of such as otherwise would bark out against their crying sin of Sacriledge For as an ſ Non alio censendi Elogio sunt quos Templorum Sacerdotiorum Opulentia ad fidei dogmata novanda illexit qui suos Pseudopastorculos aliqua divitiarum particulâ asperserunt totum ut ipsi devorarent Impetuè Contzen ad Rom. cap. 2.22 Author upon our Text saith too truly They deserve no other Epithet whom Covetousness hath allured to Innovate all in Church and Religion and all out of a hope thereby to inrich themselves with the rich spoils of the old Church and Religion under pretence of sprinkling their false petty Shepherds with a few drops that so themselves without controul may swallow up all Of some of our Reformers Pudet haec dici potuisse non potuisse refelli 22. But in such a case should they or we all hold our peace very Heathens would open their mouth and plead Gods Cause for us against them would you think a t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de legib lib. 10 principio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sacrilegio Plato by the meer light of nature could charge such a kinde of Sacriledge with flat Atheism Whosoever saith he speaking there expresly of Sacriledge wrongs the Gods any of those waies he must of necessity be guilty of one of these three crimes either he absolutely thinks there is no God at all or secondly that if there be a God that he is a God careless of what is done here below or thirdly That this God is nothing so just or so terrible to offenders at the world is made believe but either corrupt one that will be bribed in his own Cause or a very tame facile God with all profound reverence be this but repeated to the Conversion or Confusion of the Authors of such Atheistical Opinions and practices a flexible God whom you may offend at pleasure and re-appease as you please with a few good words for many bad deeds God deliver us from such a Childish ridiculous Religion nay from such damnable Atheism in thought word or deed for as the x Vel Deos non esse c. vel illos praeter aequum bonum Muneribus precibus conciliari Illa enim absurda Deo attribuere est negare Deum Joh. Serran in Platon Glossator of this Text in Plato well comments by such carriage towards God in attributing such absurdities unto God what is any one the least of all these three wayes but utterly to raze down the Foundation of all Religion and even then when in words we profess a GOD in WORKS to deny HIM as the y Tit. 1. ult Apostle argues the Case 23. And as for t' other part of the pretence the powerfulness of their Ministry and the Purity of their Gospel c. will you take our Lords Advice Then judge of the Tree by his Fruit for z Mat. 7.16 by their Fruits ye shall know
them saith the great Shepheard and Bishop of our Souls and there he speaks directly of Teachers too and bids us judge of the Doctrine by the Fruits it brings forth be they good or bad and who sees not that since those powerful Preachers came up we speak of the generality of them we had more Christian Blood shed we had more Spirits of Error conjured up within the Circle of this one Island to the credit of the Cause be it spoken and within the compass of one Triennium the span of one three years of Schism and Rebellion than was raised in the whole Christian world besides all circumstances considered in thrice three hundred years And now having confuted their holy pretences drawn from colours of Religion we pass on to examine their State-Wisdom consisting of four points of Policy as it were the four Elements that make up the whole compound of their Plea for Sacriledge CHAP. VIII A full CONFUTATION of three Reasons of State or Pretences of Policy for the Practice of Sacriledge namely 1. Justice upon Delinquents 2. Publick Peace 3. State-Necessity 1. THe first is a pretence of Justice upon a Delinquent Party The second a pretence of Peace to the whole Kingdom The third a pretence of State-necessity The fourth a pretence of power Legislative to dispose of the Church Revenues as they see cause These be the Ragioni di stato of our English Machiavels To all which first in general Super totâ Materiâ we may well preface with the honest Observation you may call it an Oracle of that Noble Venetian Knight Paulo Paruta In questo corrotto seculo con certo vauo nome di RAGION DI STATO si vanno spesso perturbando e confondendo tutte le cose humane e divine That is In this Corrupt Age N. B. under pretence of a certain vain thing called REASON OF STATE men too too oft go on so far till have troubled yea confounded all humane and divine matters Thus he But e're we encounter them we had need to pray from such States-men and from such reasons of State as will make true Religion but a stalking Horse to false Policy Good Lord deliver us Once you may be sure of this that one day you shall not be Judged by your vain Reason of State but by your True Religion to God and Real Reverence to Holy Church under God 2. To the particulars One doth well define Sacriledge a coloured Theft under pretence of Law To begin therefore with the first Pretence 'T is the Pretence of Justice upon a Delinquent Party accused of two Crimes 1. Of old Collusion and fraud at the first original Purchase of those Church Revenues 2. Of another great new Crime since called Malignancy which is in plain English a compound of Religion to God Duty to the Church Loyalty to the King This is that terrible Chimaera Malignancy the fear whereof far more than the fear of God or of the King hath already Conquered and now possesseth the Hearts of the People the Heads of some Peers and the Tail of the Priests 3. To prove the first the Collusion they 'l tell you that of old the Priests took advantage of the simplicity of the times and of the men when both were at the worst and men â—awned upon or frighted upon their death-bed were fraudulently perswaded to do they knew not well what and clearly to prove all this they produce strong evidences such as for instance the merry Case of Naples c. and the like This is the Plea coloured with the odious imputation of Covin Covetousness and Ambition in the Priest Blindeness and Superstition in the People 4. I am confident men are too rational to expect we should confute this seriously But yet how do they evidence the Collusion for first a wise man would think it hard for a third Person to tell what passes betwixt a Penitent and his Confessor especially the Penitent dying upon it But 2. Admit there had been fraud indeed in some one odde case or other for to affirm this universally of all Church-Donations were both very untrue very Immodest that we say not impudent and very uncharitable although the particular intent might be bad in the deceiver yet at least for the general of it the Intent might be good and Religion in the party deceived viz. To further the Service of God and the salvation of his Soul as we have * See above page proved before 3. Why may not we in such a case for Gods Interest and the Right of the Church say as you say in your own Law for the Right of your Client or the Interest of the Common-wealth BETTER A MISCHIEF THEN AN INCONVENIENCE Better suffer some such one private injury than open a publick gap to Sacriledge as it was better for the Princes of b Joshua 9. See above page Israel though circumvented by fraud on the Gibeonites part yet to keep promise with the Deceiver than to open a gap unto Perjury and the penalty attending upon perjury But Ex abundanti in one respect more the ground of both those cases may be one and the same namely because * Semel Sacrata vero numini per veram Ecclesiam prophanari rursus aut in fiscum redigi non possunt Wesebec paratit c l. 1. T. xi § 4. Semel Deo dicatum what is once given to God must be Gods for ever For was not this the very case of the Gibeonites where besides the Interposition of an Oath à parte antè there was also the addition of a Dedication à parte post they were given to God and even therefore afterwards c Ezra 2.43 those Gibeonites were called Nethinims from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to give because they were given for the service of the Temple To be hewers of wood d Josh 9.27 and drawers of water for the Congregation and for the Altar of the Lord. 'T is true their Office was for the matter but vile and base as may appear by that proverbial speech among the Jews f Deut. 29.11 From the hewer of thy wood unto the drawer of thy water yet bebold so many hundred years after how severe an avenger God was of the injury done though by a King unto his Nethinims and if God be so tender over his water-bearers will he not much more avenge the blood of his High-Priests This by the way upon occasion of the parallel of the Gibeonites fraud with the supposed deceit of the old Priests in the obtention of those Testamentary Donations 5. But fifthly and lastly admit the charge of Collusion be false and the case not so indeed as for the general the contrary is most apparent then under pretence of Justice what an extream Injustice is this Invito donatore Who being dead yet liveth in his last Will and Testament for if an Apostle may be Judge upon the Case a Testament is of force after men are dead Heb. ix
of Christ my Dear Husband the Saviour of your souls Eph. iv 3 4 5 6. By all the Seven Unities of the Holy Ghost one Body one Spirit one Hope of your Calling one Lord one Faith one Baptisme one God and Father of all who is above all and through all and in you all By the Holy Blessed and Glorious Trinity three Persons and one God Ah my Sons I adjure you by all these most Holy Tyes and Interests Reverence my gray hairs Do not by one for ever fatal Bargain sell away for nothing Isa ix 5. but Garments rolled in Blood all that Sacred Truth all that Solemn Devotion Ancient Dignity and Religious Decency all that Beauty of Holiness all that Christian Glory which I through so great Opposition of whole Legions of Hereticks and Schismaticks through so much Persecution by the old and new Tyrants through so many Martyrdomes have been laying up for your these full sixteen r That 't is so long since Christian Religion as it here now stands by Law Established both for Matter of Doctrine and for Form of Government also was first planted here in Britain there needâ— no witness more authentical then old Gildas de Excidio Britanniae who there expresly affirms that he knows it so to be true placing the age of it Summo Tibeâ—ii Caesaris tempore about the xxxv year of Christ as Baronius reckons it For Tiberius dyed in the 37. year of our Lord So Eusebius Pamphili in Chronico hundred years Betray not now at last your Old Mother to the scorn and spoil of Sacrilegious and seditious men your own Consciences know they were at their best estate no better then FORTUNATE REBELS that will lay yours and the whole Nations and all your Mothers Honour in the dust Is this all your thanks to me for my Religious care and holy cost in your gracious Education Is this all the Respect you shew to the Memory of your pious ANCESTORS Is this all the Regard you have of the eternal welfare of your tender POSTERITY will you now in a manner Unchristen your selves and them all will you wilfully venture your selves and your Successors upon the sharp Swords-point of so many Ancient Execrations Authentick Curses not causless nor powerless as Sacrilegious Purchasers blinded with their great god Mammon may prophanely fancy but Curses deserved curses effectual also just Imprecations zealously denounced against all unjust Violators of the Wills and Testaments of the Religious Donors Ah rather turn again my Sons and save the blazing Candlestick that is even now upon going out from Utter Removal Except you will leave all your Successors after you for ever in utter darkness Vindicate the Ancient glory of your slaunder-beaten Å¿ Tollite hoc Ingens Scandalum toti Orbi Christiano objectum Eluite illam maculam aspersam Professioni purloris Evangelii adversari illam arcano quodam odio Regnis Potestalibus V. D. Deodati Genevens Responsum ad Conventum Ecclesiasticum Londini Religion never till now guilty of such Doctrines of Devils Redeem the Credit of your Justly Defamed-Nation for the dire Parracides of a Rebellious party yet reaking with the Sacred Blood of your own King the Holy Blood of your own Patriarch Oh shew your selves once more Christians indeed and Right Englishmen like true Patriots rescue your turmoyled Country from Ingruent Captivity for else in the ordinary course of Gods Judgements that must be the next To foretel which fatal and final destiny needs no new Spirit of Prophecy the great Prophet so long before pointed at by Moses t Deut. xviii 18. hath told it you long ago u Mat. xii 25. Regnum divisum desolabitur a Kingdom divided against it self as yours is now so many wayes both in Church and State must needs come to Desolation open your eyes therefore and behold if yet you can the usual and infallible prognostick of it DEMENTATION Quos vult perdere Jupiter hos DEMENTAT 17. If you wish to see once more within this once so fortunate Island Christs Religion in its purity the Church your Mother at Unity the King your Father in his Beauty the People your Brethren in their Duty O do not you any of you whom it may concerns through Impatiency or Unbelief do that one Act that at once may undo all these and your selves eternally 18. If you be wise u Acts 5.38 39 Refrain from these men for they are the men of God lest you be found in the end really to fight even against God Refrain from those means they are the Demesnes of God 'T is a clear case 't will be no sin to let them alone but it may be a sin nay it must be a sin sure enough to meddle with them for they are the Means hallowed to maintain his Service and his Servants and indeed to preserve your own souls in Christs true Religion But if in despight of Father and Mother King and Church and God and all you should go on desperately and touch either the men or the means know that it will prove an Achan an accursed thing unto you and to the whole Nation and make you fall worse and worse before your Enemies till you fall quite down never to rise up again according to the Curse of Moses Deut. xxxiii 11. how will you answer one day for you must one day answer for all these the Dead and the Living the Church and the State the present and future age God and your own Consciences For to all your other National Sins and those not a few new and old and those no Moats or Gnats can you adde a greater sin than this to fill up the full measure of your sins What will ye in earnest put God Almighty to it will you try Masteries with your God who shall carry it Did ever any Person or Nation contend with God and prosper saith Holy Job will you thus requite God to take away his own Job ix 34. who hath hitherto so freely given you all that you can call your own yea who hath made you all yea who hath with his own precious Blood bought you all yea as you regard or dis-regard his Cause even this Cause the Cause of his Service and Servants who except such of you as are concerned speedily prevent it by Repentance and Restitution also to some Satisfaction hath absolute Power indeed Eternally to destroy you all Body and Soul 19. From such Total Final and Eternal Destruction that God Almighty may deliver this so lately desolate Church King and Kingdom may we all now at last turn our fierce Disputes of all sides into fervent Devotions each for other for * Nunc nil nisi vota supersunt Praesidiis omnibus terrestribus cessantibus divina sunt aggredienda quae nunquam incassum cessere Haec ratio efficere posset quod à bello Civili utcunqueres cadat neutiquam sperari possit ut voluntariâ animorum flexione plenè