verse 6. Saint Paul having premised that in the Ministerie there are divers gifts he subjoyns Let him that teacheth wait on teaching Ver. 7. and he that ruleth let him doe it with diligence And from that 1 Tim. 3. in the 1. Verse having spoke of the office of a Bishop he adds Ver. 4. He must be one that ruleth well For saith he Ver. 5. If he know not how to rule his own house how shall he take care of the Church of God Which phrase taking care of the Church both in this place and that Acts 20.28 must signifie a ruling or governing of the Church and flock of God I say from these several Texts it will plainly appear that the office of the Bishop consists not alone in preaching to but in governing the Church And here I may conceive that the office or work of a Bishop in this differs not much from that which is practised among Souldiers Sea men and others who after much time and pains spent in the inferior places at last partly as a reward of their former service but especially for their great experience and authority gained are advanced to higher places wherein they rather stand sit or ride to direct guide and govern others under them then to work and labour as they did before And seeing the Levites Souldiers and almost all professions have a time when having spent their best strength and arriving to the age of fifty or fixty years they are emeriti and freed from their former kind of labour yet must the Bishop only of all others be deprived of this so just a grace and benefit But sithence that no compassion can be shewed to the Bishops from men let us see whether from the holy Text some indulgence may not be found and to this purpose let us examine what it is in Scripture-understanding to Preach Now the word in the holy Gospel which we translate to preach is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is spoken of Christ himself Jesus began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Mat. 4.7 Mat. 10.7 And when Jesus had sent abroad his twelve Apostles his Commission is in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach and the same word Saint Paul useth most frequently and seldome any other to this sense And that Teaching and Preaching are and signifie the same thing see Mat. 11.1 where it is said that Jesus departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach and to preach and from the several Texts where this word is found it will easily appear that to preach the Word in the Gospels and Epistles sense is to declare and make known the Doctrine the means and the way to faith and salvation whether by word or by writing whether privately or publikely though the Preacher never goe up into a pulpit or desk there to expound some place of Scripture for if Preaching consisted in this and not in that how can we prove that Christ or the Apostles did so frequently preach And now that the Bishops in England since the Reformation have according to the right sense of the word been Preachers I appeal to a learned Judge and unpartial witnesse Doctor Moulin the famous Presbyterian in the Church of France who in his third Epistle to that pious and most learned Bishop Andrewes thus writes I very well know that the Reformation of the Church in England and the ejection of Popery next to God and your Prinees is chiefly to be ascribed to the learning and industry of your Bishops And have we not beside our own knowledg if envy or malice will suffer us to speak what we know the testimony of forain godly and learned men who have openly avouched the Sermons and writings of our late and present Bishops in England to be answerable in worth if not preferred before the most of any in other Countries And can it be denied that the most of the present living Bishops in England did often preach even in that sense as you take Preaching untill they were as of late either directly hindered or else not suffered to preach unlesse they would take the new Covenant which if they should do they might truly use the words of Saint Paul 1 Cor. 9.27 While we preach unto others we our selves are become cast-awayes i. e. doubt of our salvation or to be rejected But if the Bishops case be such that they must be cast away because they doe not write or preach as is objected then I pray let me ask how many Sermons have some of the Assembly of Divines in England preached within these four or five years last past And I dare affirm they are not so many as most of the Bishops usually did preach before the time of their suspension or persecution And though the number of the Assembly of those Divines three times exceeds this of the Bishops living yet have there so many of them wrote and confuted him whom in their Covenant they stile the common Enemy as there be of the Bishops yet living who have Lastly have these Divines in the Assembly preached or wrote much except it were to destroy what was lawfully established and thereby to raise themselves into power maintenance and authority But to end this Answer If the Bishops Lands must be sold because they preach not then either this is but a pretence and excuse of iniquity or else none but Preachers must have and enjoy them and if none but Preachers must have them and yet they must be sold for a great price then I fay either the Presbyterian Preacher is grown very rich in these later times or else none but the Lay-Independent can purchase and have them For the Independent in Orders professeth himself like some Orders of Friers to live on alms or the charity of others and therefore he is not able to make such a purchase whereby it must come to passe that the Lay-Independent must prove the Chapman being that he alone hath money enough and hath withall obtained the Grace to be a Preacher And if these can gain so much by their preaching I cannot but commend their wit while in the mean time I smile at the Presbyterians folly who hath so many years been beating the bush till another as it were out of a bush doth catch the bird For a close I pray keep this in mind that if the Bishops must lose their Lands because they are not constant Preachers then by the same reason none but constant Preachers ought to hold those Lands CHAP. X. The Curses and punishments which are set down and executed in Holy Writ against Sacrilegious Alienations are held forth and opened IF your patience would suffer it I could by way of an additional fill much paper with the direful curses and sad consequents if not effects thereof upon the several Invaders of Church-Lands within this Kingdom who might have used the like Escutchion and Motto which Julian that Apostate Persecutor and Enemy of our Lord Christ had which was an Eagle struck
or selling those possessions as belonging to God A grant of the Conquerour expounds this wherein he saith Lamb. Archaiol f. 125. Teneant terras possessiones suas in pace Dei ab omni exactione injustâ libiras His sonne K. William the Second giving lands to the Bishop of Rochester Regist Roff. f. 11 Ib fol. 13. Ib. fol. 14. saith Hoc Regium donum facio Deo And K. Henry the First in his Inspeximus confirmes that grant in the same words K. Henry the First concedit terras pro Deo Ecclesiae Roffensi which is a cleare exposition of other grants which runne as many of the Saxon Kings did Sancto Petro Ecclesiae c. K. John as divers other Kings dat terras Episcopo Roffensi Ib. p. 14. successoribus suis in liberam puram perpetuam Eleemosynam And what is given in Almes is intended as given to God according to which the Jewes Corban is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21.4 the offering of God And the Bishop of Rochester pleaded long since Ib. p. 53. that he held his lands in puram Eleemosynam Sr Edward Coke that generally accounted and so by most called Oracle of our Law speaking of Frank Almoigne or free Almes saith Instit 1. part p. 94. B. This grant of Frank Almoigne is an ancient grant and shall be allowed as the Law was when such grants were made and addes Our old Law Bookes describe it to be when Lands or Tonements are given to God i. e. saith he to such as are consecrated for his service For saith he What is done for Gods sake is done to God P. 96. and withall cites and allowes of that in the Canon Law where it saith Offerings are described to be what ever things are given by Christians to God Instit 2. part p. 489. and to the Church But to breake off this long discourse consider I pray in stead of all the great Charter which speaking of the Rights Privileges and Franchises of Bishops and their Churches saith Concessimus Deo we have granted to God that their Rights Privileges Liberties remaine for ever inviolable and sure their lands must be comprised here for Sr Edward Coke in his Institut on that Charter addes that the words there are now to be construed and that in as large a sense for the benefit of the Church as they were then intended when first written and by what is before spoken it cannot be doubted that they understood the words Part. 1. f. 86. as of other things so of lands too Let me adde what I finde in Sr Edward Coke The Bishop saith he Non facit homagium Regi dicens ego sum homo tuns doth not homage to the King saying I am your man sed fidelitatem but Fealty quia homo est solius Dei because he is the man only of God Ib. Sect. 133. And then what is given to the man of God in our Law is given to God CHAP. IIII. That such Alienation or Selling is forbidden in the Old and New Testament NOw me thinkes that which hath hitherto been said might terrifie any professour of Gods truth from the selling buying or alienating such lands so given but because nothing but expresse words in Scripture wil now a dayes serve the turn and would to God that might serve I pray consider the word of God by his Prophet Ezek. 48.14 expresly saying Ye shall not sell nor exchange nor alienate what is offered to the Lord. Where God to stop the mouth of all cavillers doth as our Lawyers put in words enough Yee shall not sell nor exchange nor alienate Object Where if any will prove so wittie against God and his Word as to say the Prophet there speaks not of Lands but of Tithes and Offerings which were not to be sold because that were against the Law established by God Resp Yet marke I pray whether this be not a cavill for the force of Gods prohibition lies not in this that they were Tithes nor in this because he had forbidden them to be sold but because they were offered to the Lord for so the Text speakes Ye shall not sel nor exchange nor alienate for it is holy to the Lord and so were become his and such as I have proved were the lands of Bishops in England and the same being the ground and reason of the prohibition now as then because offered given or holy to the Lord I cannot see but the prohibition hath the same force against selling lands given to God under the Gospel as it had under the Law And if we well weigh the punishment of Ananias and his wife it will appear that in Gods judgement Act. 5. the prohibition should hold more strong under the Gospel then it did under the Law for there Ananias but intended or promised his lands or price thereof to the Church and they were his own and so much his own that Saint Peter tells him V. 5. that is was in his power not to have promised them and yet for deteining but a part of this so lately his own hee is suddenly strooke dead and for ought we know without repentance Believest thou the Scriptures Then believe and know God will not be mocked with cavils or Law-termes or distinctions but as he is a God that knoweth the heart and searcheth the reins so where he findes Christians as Ananias to goe about to deceive or cheate him he will finde this man out and though he strike him not suddenly dead yet shall Gods wrath come like water into his bowels and like oyle into his bones or it shall be as a fire to consume his house But I feare too many there be who as they denie all relative holinesse to the Churches the utensils and the Ministers of God under the Gospel so upon the point they would that an Index expurgatorius should pass upon all Sacrilege as though under the Gospel there were now no such sinne for to profane Gods House and Ornaments is with them no Sacrilege to contemne and abuse Gods Ministers is as Christ prophesied in their account to doe God service and no Sacrilege Yea it is almost published that it is no Sacrilege to deteine or utterly to take away the maintenance of Ministers which are Tithes and yet if we beleeve Saint Paul there is such a sinne now which if it be not materially in the Houses the Tithes or the Ministers of God then sure it must be in the patrimony of the Church Rom. 2.22 for Saint Paul fights not with the aire neither reproves or forbids he that which is not sinne And it will appeare that the Sacrilegious person in alienating the Church lands breaks two Commandements in the first Table two in the second The sixt Precept saying Thou shalt not kill Exed 20. is not bounded alone in depriving a man of his life but in taking away his livelihood the maintenance of life Whose robbeth
the Land they bring not in absolute and partial trials by discretion CHAP. VIII That it is against the Prudence and Justice of the King and against his lawful Oath AS the selling Bishops Lands is against our Lawes which the two Houses and Kingdome by their severall Declarations Protestations and Covenants have solemnly bound themselves to maintain so it is against the Kings Prudence against his Justice and against his lawfull and just Oath It is against the Kings Prudence to devest and rob himself of those Immunities 25 Hen. 8.20 26 Hen. 8.3 and 1 Eliz. 4. 14 Ed. 3.4 5 Rights Profits and Revenues which the Law of this Land hath settled in the Crown as Collation of Bishopricks First-fruits and Tenths It is against the Kings Justice to take or make that away from his Heires and Successours which by our Lawes are justly and rightly granted unto them and these Rights the two Kingdomes of England and Scotland have sworn to maintain It is against his Justice to doe or suffer it to be done in respect of the Bishops to whom the King as the fountaine of Justice is bound to see Justice done as to his Subjects in general 2. Institut 1. but then considering from Sr Edward Coke that by our old Law-books the Church is ever under age and in the custody or guardian-ship of the King who is bound to maintaine and defend the Rights and Inheritances of the Church and that it cannot be agreeable to Right and Justice that Pupils under age through the negligence or default of the Guardians should suffer losse or disinheritance I pray well weigh whether it wil not amount even to a crying sinne in the King to doe or suffer such an injustice to be done to his Pupil the Church destitute of all help on earth save onely what she may justly expect from the King Solomon the wisest King on earth from the Spirit of God hath spoken it Enter not into the fields of the Fatherlesse for their Redeemer is mighty and he shal plead their cause with thee Prov. 23.10 11 And when you wel consider and weigh what an Oath the King hath taken at his Coronation you cannot I beleeve acquit the King of a flat perjury if hee shall assent to the selling away of the Bishops Lands But what I shal urge in this point is not so much to inform the King who I am verily perswaded by the illumination of Gods Spirit his frequent reading the holy Scriptures and by the Principles received from his most religious and learned Father of ever blessed memory is so fully satisfied and resolved that neither height nor depth nor any creature shall be able to separate or deterr him from the just defence of the Church as to let the world see that it was not as some ignorantly and uncharitably may term it pertinacity in the King not to assent to the destruction of the Church established but the dictate of a good conscience rightly informed And that it may well be so be pleased to hear and consider what how to whom where when the King swears For being to be Crowned King of England in the convention or presence of his Nobles Clergy and People in the Church the Bishop askes the King Sir will you grant and keep and by your Oath confirm the Lawes Customes and Franchises granted to the Clergy according to the Lawes of God The King answers I grant and promise to keep them Then the Bishop speakes to the King Our Lord and King we beseech you to grant and preserve to us and to the Churches committed to our charge all Canonical Privileges and due Lawes and Justice and that you would protect and defend us as every good King ought to be a Protector and Defender of the Bishops and Churches under his Government The King answers with a willing and devout heart I promise and grant that I will preserve and maintaine to you and the Churches committed to your charge all Canonical Privileges and due Law and Justice and that I wil be your Protector and Defender to my power by the assistance of God as every good King in his Kingdome by right ought to protect and defend the Bishops and Churches under his government Then the King at the Communion Table makes a solemn Oath in the sight of all the people laying his hand upon the holy Book and saith The things that I have before promised I shall perform and keep So help me God and the contents of this Booke Now I beseech you all good Christians judge whether this be not an Oath able with feare and reverence to bind the King to the performance For 1. it is taken by the King Gods Anointed 2. In Gods House the holy Church 3. At Gods holy Table 4. Upon Gods holy Book 5. Tendered by Gods Ministers the Bishops 6. In the presence sight and hearing of Gods people 7. To defend Gods servants the Bishops and the Church 8. With the imprecation of Gods curses and forfeiture of Gods blessings in case of not performance so that if ever Oath could truely be called the Oath of God this is it And yet if I mistake not there is somewhat more that adds strength to the Obligation of this Oath and that is That it is upon a contract betwixt the King and the Bishops for so the Oath is tendered to the King by and for the Bishops and from such a Contract and Oath if just and lawfull as this is who can absolve but he alone who is concerned and to and for whom the Oath and Contract is made which are onely God and the Bishops I have cast mine eye upon a Treatise touching the Kings Oath published by Order and written by Mr Geree Preacher of Gods Word at Saint Albans wherein hee goes about to perswade that the King without impeachment of his Oath at his Coronation may assent to the abolishing of Episcopacy I cannot without a great digression answer his Arguments which might easily be done from his own words and grounds but in stead thereof I shall set down his own words whence I hope it will appeare clearly that the King cannot saving that his Oath assent to the selling away the Church Lands His words are these The intention of that Oath is not against Legal wayes of change but against invasion of the Rights of the Clergy So that if selling the Lands of the Church be such an invasion then he professeth that the King by his Oath is bound from it and whether it be so or no in his sense and judgement heare himselfe speake in the same Treatise where he expresly saith To abolish Prelacy and to seize the lands of Prelates to any private or civil interest undoubtedly could neither want staine nor guilt So that by the plaine expresse verdict of this Preacher of Gods Word the King is proclaimed before hand to be a man of a stained and guilty conscience if he assent to the selling Church-Lands according
this you will not yeeld to yet why not some other way to be found which lawfully may be taken rather then run this course which as proved is against Gods and mans Law I remember Mat. Paris it is storied that the Pope requiring great sums of money from the Clergy at which they repined the Pope answered that there was a necessity for it Yet upon examination in a Councel in France it was discovered that the Pope had made or brought on the necessity and partly to that end that he might fleece the Clergy which that just Councel well weighing put the holy Pope besides his plot and made him finde some other tricksom way to salve his necessity To answer therefore if there be such a just real debt just it is that it should be satisfied and as just that they should pay who have caused the debt if this be not liked yet that the debt should be discharged by a just and legal way which I cannot see how it is by selling the Bishops lands who were not the causes but if they were yet it cannot be just to take from God what is his for his Servants offence In answer to last Argument of which more anon That it will prove an hazard to the Church and State unlesse these Lands be sold I conceive is an Argument that lies either in the opinions or wils of them who other wayes may remedy it if they wil partly by finding the true proper causes of this mischief and necessity or by levying the money by some general Tax on the whole Land who so much groan under the present calamity and oppression that I perswade my self they would rather pay that debt then longer bear this burden But suppose you cannot or wil not find out any course whereby to discharge the Publike debt but this then confider how just and agreeable to Gods Word this course is and unlesse you can shew by Gods Law that you may sell these Lands then I dare affirme that be the necessity never so real never so great you may not sell them to any end In which case Saint Paul is bold and peremptory when he saith Some affirm Rom. 3.8 that we say Let us do evil that good may come whose damnation is just just to them that say or teach so and just to them who follow and practise so Let me for your memory repeat that acts of Pharaoh Gen. 57 the Heathen King and a Tyrant who would not in the greatest necessity which was of famine yet in that necessity he would not sell the Priests Lands Annot on the place and may we not feare a famine or some other great plague to fall on those Christians who shall dare doe contrary And will you give me leave to add and close this with the Note of Mr Calvin What bowels On Acts 4.35 What soules have we Christians now a dayes For the Primitive Christians sold their own lands and laid the price at the Apostles feet to relieve in time and case of necessity whereas we are not content alone maligne like Malignants this was the sense of the word then to keep close our own but cruelly and unjustly we take away that which is other mens they sincerely in faith and a good conscience offered their own for the Publike necessity but we use a thousand pretexts arts and tricks fraudulently and falsly on all hands and from all sorts of men to rake and draw to our selves other mens goods and estates I beseech you lay this to heart and considering the too much truth of it at this time what in you is labour to correct and amend it Argum. 16 The Bishops have too much which makes them proud whereas if they prove humble they shall have portions or pensions for life and this is as much as they can challenge by Gods Word Resp Just thus did some plead in the hurling times of K. Richard the Second Speed in R. 2. for so those times were called when many Peers and Commons not Ordained it was not then come to this but Petitioned the King that the Temporalties of the Church might be taken from the Ecclesiastical persons adding that it were charity thereby to humble them Whereupon saith he divers Parliament men designed among themselves out of which Religious Houses each of them would have his share The King heard them saith the story as I hope our King will but yeelded not to their wicked projects But if the Bishops be not yet humbled enough prove who those proud ones be in what or how and let those proud suffer according to Law for is it enough to say such an one is a Felon and without more adoe condemn him and forfeit his estate And if it be said they have too much have they any more or have they so much as their first Donors and Benefactors gave them and hold they it not by the same Law by which all other Subjects hold their estates I before told you what the Levites held under the Law and that God who gave it them thought not that too much no not for them who were but bodily labourers as it were in the Temple And if it may not offend to ask the question why in Gods name may not a Scholar as well born as well descended and as well if not better bred then others who hath spent all his life time in the study of Humane and Divine knowledg whereby to teach the people and govern the Church why may not he I say without envy have and hold as much as a Lawyer a Merchant a mechanick Tradesman and leave for his wise and children thereby to live after him For God held it just to apportion the opulency of his Priests under the Law to the wealth of the times and the Land wherein they lived yea and that if there were any exceeding it was on the Priests behalf I would you would be pleased to read two places of Saint Paul 1 Cor. 9.9 10. Gal. 6.6 with the Notes of Mr Calvin Bucer and others who observe that Saint Paul in those two places made not a simple and bare comparison that as the oxe and the husbandman lived by their labour and had no more so it should be with the Minister But they say there should be a proportionable equity and equality in their maintenance and this to be according to the dignity of their Function and the quality of their work and all this may be rightly evinced from those Words of God himself Luke 10.7 The labourer is worthy of his bire And who but an irreligious Atheist or an ignorant Mechanick wil say but that the Study the Function the Work of a Bishop or Minister of the Gospel is sequal to the best Lawyer Merchant or Tradesmen God forbid that we should be fallen into the times of Sylla who banished or sold the best of the Romans if they were rich But to return if some one of that
the Prophet tacitly gives a reason for this severity when he saith Will a man rob his God God his Maker his Preserver his Redeemer Will he be so ungracious so unnatural Yea and will he rob that God who we beleeve is coming to be our Judge Will he be so audacious For if this Judge will cast the unmerciful into hell because they relieved not the poor what torments shall be prepared for them who so ungraciously so unnaturally so audaciously have robbed God their Father their Saviour and their Judge Will you have a more full view together of Gods anger and wrath against this sin You shall find it in two several Psalms in one Psal 74. 83. Psal 74. v. 4 5 12 19 20 25. Psal 74. you shall hear God six times call Sacrilegious men his open and professed enemies and adversaries and that he called them so for this sin read Ver. 4. of that Psalm where the cause of those termes is couched Ver. 5. For thine enemies roar in the midst of the Congregation and have set up their Banners for signes and what the fuller sense of those words are see anon after They have defiled or prophaned Ver. 8. the dwelling place of thy Name i. e. the Temple or Church and yet they stick not here who begin here and therefore goe on and see further They have said in their hearts Let us destroy them Ver. 9. i.e. the Prophets And will you know how they will destroy the Prophets then cast your eye on the other fore-cited Psalm 83.3 where it is said They have taken crafty counsell Psal 83.3 Ver. 9. Ver. 5 and they have said Come let us cut them off from being any more here is root and branch yea they have consulted together with one consent yet more they are confederate or covenanted with whom Assur also out of the North is joyned with them Ver. 8. But by what means shall these Prophets of God be rooted out after all consulting and covenanting Ver. 1â— That is also expressed Let us take the Houses and Inheritances of God in possession You have heard the first part of this Psalm which our last Translators call Gods complaint against the conspirators against his Church and the second part of the Psalm they term a Prayer Imprecation or Curse if you will against those conspirators and enemies where the Prophet speaks thus Arise Psal 74.22 O Godplead thou thine own cause as though God had forgot his Church and had been too long silent in his own cause and in pleading Remember how the follish man blasphemeth thee The Sacrilegious man in Gods and the Prophets sense is but a Fool first or last he will prove so and such a Fool who by robbing God whom the world may hereby think as Plato called God on this occasion a tame idle God to see himself robbed and not right himself by this saith the Psalmist here causeth God to be blasphemed and ill spoken of and is therein himself the Fool. Ver. 23. The Prophet goes on O Lord forget not the voyce i.e. the counsels and votes of thine enemies for the tumult of those that rise up against thee encreaseth or ascendeth up to heaven more and more Again remember which remembrance in this place imports 1. to punish 2. with an eternal punishment never forget it O Lord 3. In this 74. Psalm being of little more then three times seven Verses yet in these the Prophet cals to God seven times to remember and not forget to punish those enemies the like to which I doe not remember in any the like scantling of Scripture And 4. he hastens Ver. 3. Ver. 10 11. V. 20. V. 12.13 Psal 73.12 or spurs up God Life up thy feet and then usque que and again quousque 5. He adjures God to it by putting him in mind of his Covenant and what-he had done 6. Will you be pleased to take one Note more as Psal 74. the Prophet cals to God seven times not to forget to punish these sinners so Psal 79. Ver. 12. he prayes God to render seven-fold into the bosomes of such sinners and then Psal 83. see accordingly a seven-fold punishment inflicted upon them 1. O Lord do unto these thine enemies as thou diddest unto the Midianites V. 9. 10. V. 11. V. 13. 15. which pevished and became as the dung of the earth 2. Make their Nobles like Oreb and Zeb both slain who said Let us take to our selves the Houses and Inheritances of God in possession 3. Make them O Lord as a wheel and as the stubble before the wind 4. As the fire burneth a wood persecute them with thy tempests and make them afraid with thy storm 6. Fill their faces with shame Ver. 16. 17. Ver. 18. 7. Let them be confounded and troubled for ever yea let them be put to shame and perish that men may know that thou art the most High over all the earth and over all counsels powers and potentates therein Tell me now whether in any like compasse of words you find the like jealousie wrath and indignation from God against any sin as against this here of Sacrilege I will not except Idolatry And these are the Originals from which our Christian Benefactors have copied out their several Curses upon the Invaders of Church-Lands holding it just to pray for a separation of them from God who separate and take that from God which is his and is given to the Church I fear some with a strong breath will seem to drive all this away by saying These threats and curses indeed we find in the Old Testament where God had given the Jewes lawes and commands against this sin but in the New Testament as you find not any Tithes or Lands appointed so neither have you any lawes or punishments herein whereby to keep them untouched But to stop such mouths hear our Saviour Luke 16.29 Ye have Moses and the Prophets hear ye them where Christ sends us though not from yet in the Gospel to the Old Testament and as a Comment thereon Saint Paul saith 1 Cor. 10.11 Now all these things happened unto them as before you read for ensample and they are written for our admonition upon whom the ends of the world are come So that not a tittle of what hath been alleged against Sacrilege in the Old Testament but may and ought rightly to serve for the instruction and terror of all Sacrilegious persons who live now and professe the Gospel And justly for as I proved before from Deuteronomy Leviticus Proverbs and the Prophet Malachi this is a sin against Gods Moral Law both natural and positive And yet we want not dehortation enough and severe punishment enough of this sin in the New Testament I shall cite but two Texts and wonder not that I cite no more but rather wonder that the Holy Ghost there had left so much considering 1. that he had been so