The curse of sacriledge Preached in a priuate parish church, the Sunday before Michaelmas last. To which are annexed some certaine quære's, which are pertinent to the vnmasking of our homebred church-robbers. D.E.B.
IN this Chapter we meete with an Assize held, wherein God is the Iudge, the parties arraigned are the men of Iudah and Beniamin, the offence Sacriledge or theft of holy things, the witnesses both their owne consciences though strumpet like, they denie it with their tongues,
IN this Chapter we meet with an Assize held, wherein God is the Judge, the parties arraigned Are the men of Iudah and Benjamin, the offence Sacrilege or theft of holy things, the Witnesses both their own Consciences though strumpet like, they deny it with their tongues,
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Before we can well knowe the quid, what it is to be cursed, wee must first find out the quis, who it is that curseth. Now both God and man are said to curse, Man curses when hee prayes or wishes for any ill to befall him with whom hee is offended, whose curses haue no necessitating power of causing and induceing the evill which he wishes and prayes for,
Before we can well know the quid, what it is to be cursed, we must First find out the quis, who it is that Curseth. Now both God and man Are said to curse, Man curses when he prays or wishes for any ill to befall him with whom he is offended, whose curses have no necessitating power of causing and inducing the evil which he wishes and prays for,
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As for God, hee curses other wise, his curse is an actuall inflicting of some smarting punnishment the force of which none can resist, it hitts and misses not,
As for God, he curses other wise, his curse is an actual inflicting of Some smarting punishment the force of which none can resist, it hits and misses not,
Namely, that of pale-cheeked and cleane-teetht famine, for so the vulgar renders the originall, in penuriâ maledicti estis, yee are cursed with penury and want, The reason of which translation is because as blessing imports multiplication and encrease,
Namely, that of pale-cheeked and cleane-teetht famine, for so the Vulgar renders the original, in penuriâ Maledicti Ye are, ye Are cursed with penury and want, The reason of which Translation is Because as blessing imports multiplication and increase,
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so malidiction implyes diminution and defect, to which as a further Commentary, may be added, that curse which God laid on Cain, maledictus es a terrâ, thou art cursed from the earth,
so malidiction Implies diminution and defect, to which as a further Commentary, may be added, that curse which God laid on Cain, Maledictus es a terrâ, thou art cursed from the earth,
Where, by the way, you may take notice of this Conclusion, A want of necessaries, especially those prime necessaries, food and rayment is a heauy curse.
Where, by the Way, you may take notice of this Conclusion, A want of necessaries, especially those prime necessaries, food and raiment is a heavy curse.
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But I passe this, and come to the examining of the reason why God tells the men of Iudah, they are cursed, A man would thinke the present want vnder which the groned, was sufficient to make them apprehensiue of a Curse;
But I pass this, and come to the examining of the reason why God tells the men of Iudah, they Are cursed, A man would think the present want under which the groaned, was sufficient to make them apprehensive of a Curse;
but by his setled determinate will and pleasure, that it came so from him, as without him they had still swomme in a full sea of plenty, without feeling the least ebbe of scarcity:
but by his settled determinate will and pleasure, that it Come so from him, as without him they had still swom in a full sea of plenty, without feeling the least ebb of scarcity:
The other, and it is the chiefest, is, that they beeing infallibly assured they were punished by him for their Sacriledge, they might be stirred vp so to hate that sinne,
The other, and it is the chiefest, is, that they being infallibly assured they were punished by him for their Sacrilege, they might be stirred up so to hate that sin,
as to abandon it for the time to come, yea so to detest it as to deale by every the least thought of committing it hereafter, what God commanded to bee done to the Children of the Canaanites, even to destroy all not to speare an infant, the least tempting thought vnto it.
as to abandon it for the time to come, yea so to detest it as to deal by every the least Thought of committing it hereafter, what God commanded to be done to the Children of the Canaanites, even to destroy all not to spear an infant, the least tempting Thought unto it.
what Rhetorique doth hee vse to call him backe from sinning, that so he may cease from smiting? what inexpressable art doth hee show to make him sensible of the danger hee is in,
what Rhetoric does he use to call him back from sinning, that so he may cease from smiting? what inexpressable art does he show to make him sensible of the danger he is in,
and curses (which is worst of all) for his soule, and those too, not to bee shunned or avoided, by any other meanes (which can possibly fall, within the sphere of his actiuitie) but only by a heart breaking and renting amendment.
and curses (which is worst of all) for his soul, and those too, not to be shunned or avoided, by any other means (which can possibly fallen, within the sphere of his activity) but only by a heart breaking and renting amendment.
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why thought hardlie of, yea blasphemed, as if wee speake from private spirits, when wee tell you, that as your sinnes bee the same with Iudahs, so your punishments in all likelihood will bee the same, That as you stik not to robb God an his Priests with them,
why Thought hardly of, yea blasphemed, as if we speak from private spirits, when we tell you, that as your Sins be the same with Judah's, so your punishments in all likelihood will be the same, That as you stik not to rob God an his Priests with them,
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O doe not (I beseech you) make mee to die a begger, by gaining few or none of your soules, to the embraceing and kissing of these faire Ladies Truth and Equitie I saie Begger,
Oh do not (I beseech you) make me to die a beggar, by gaining few or none of your Souls, to the embracing and kissing of these fair Ladies Truth and Equity I say Beggar,
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For truly the winning of your hearts from that bewitching Siren of Sacriledge is the riches I most desire, full baggs and lardge yard lands shall not so much glad mee, as your growth in grace;
For truly the winning of your hearts from that bewitching Siren of Sacrilege is the riches I most desire, full bags and large yard Lands shall not so much glad me, as your growth in grace;
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as long as your mouthes are accustomed to plead for customes, and your hearts secretlie to say, O blessed Customes because fillers of our purses, so long expect:
as long as your mouths Are accustomed to plead for customs, and your hearts secretly to say, Oh blessed Customs Because fillers of our purses, so long expect:
I follow the never-erring stepps of my Maker in proclaiming Iudgments against you for so doing, saying vnto you in the words of my text, yee are cursed with a curse,
I follow the never-erring steps of my Maker in proclaiming Judgments against you for so doing, saying unto you in the words of my text, ye Are cursed with a curse,
you see the (yee) in the Text lye open to a curse, though they were of the noble stock of Abraham, though Lords of a land flowed with milk and honie, a land which was as the diamond in the ring,
you see the (ye) in the Text lie open to a curse, though they were of the noble stock of Abraham, though lords of a land flowed with milk and honey, a land which was as the diamond in the ring,
whereby sinne is by the figure Metalepsin, meant the punishment of sinne, Vbi peccatum ibi procella where sin is, there will be a punishing storme, a Sea of Iniquitie will surelie drawe after it a hell of torments;
whereby sin is by the figure Metalepsin, meant the punishment of sin, Vbi peccatum There Procella where since is, there will be a punishing storm, a Sea of Iniquity will surely draw After it a hell of torments;
and though this dog bee for a time musled and layed asleepe, through Gods long suffering patience yet shall this Cerberus at length bee let loose vpon willfull sinners;
and though this dog be for a time musled and laid asleep, through God's long suffering patience yet shall this Cerberus At length be let lose upon wilful Sinners;
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yet questionles they will at length lay hands on them, yea at last there shall bee no place of sanctuarie, no priviledge or protection to bee obtained, Gods revengfull hand will not be kept out of a castle of brasse, the sea is not so deepe but vengeance can fathome it,
yet questionless they will At length lay hands on them, yea At last there shall be no place of sanctuary, no privilege or protection to be obtained, God's revengeful hand will not be kept out of a castle of brass, the sea is not so deep but vengeance can fathom it,
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Quod differtur non aufertur, Delayes are not exemptions, a Reprivall and a Pardon are two things, Gods mercifull expectation is not a perpetuall protection;
Quod differtur non aufertur, Delays Are not exemptions, a Reprieval and a Pardon Are two things, God's merciful expectation is not a perpetual protection;
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Thirdlie with princelie power and authoritie over all other Creatures, yet loe when hee neglects his Makers Command, nothing is of force to protect him frō the curse of a mortem morieris, thou shalt die the death, what did ever either beautie, witt,
Thirdly with princely power and Authority over all other Creatures, yet lo when he neglects his Makers Command, nothing is of force to Pact him from the curse of a mortem Morieris, thou shalt die the death, what did ever either beauty, wit,
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The vnnaturally ambitious Absolon the treacherousse politique Achitophel, the vngratefull perplexed rich man, togeather with the vaineglorious selfe Deifying Herod the king, can and will tell you, Nay;
The unnaturally ambitious Absalom the treacherousse politic Ahithophel, the ungrateful perplexed rich man, together with the vainglorious self Deifying Herod the King, can and will tell you, Nay;
Knowe thou hast severall curses following, and dogging thee at the heeles, from which thou can'st not bee delivered but by delivering thy selfe from thy sinne, renounce that,
Knowe thou hast several curses following, and dogging thee At the heals, from which thou Canst not be Delivered but by delivering thy self from thy sin, renounce that,
Did not sinne christon her a new, as it were by these names of miserie NONLATINALPHABET forsaken and desolate, who formerlie was called Hephzebah Gods delight,
Did not sin christon her a new, as it were by these names of misery forsaken and desolate, who formerly was called Hephzibah God's delight,
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shall wee then (beloved) looke to escape the like fatall Iudgments, if wee runne on still in a resolution of living as wee list, of putting the Almighties mercie as it were on the tenter hookes;
shall we then (Beloved) look to escape the like fatal Judgments, if we run on still in a resolution of living as we list, of putting the Almighty's mercy as it were on the tenter hooks;
So was the case of Nadab and Abihu, so of Dathan, Corah, and Abiram, so of Lots wife, so of Herod, of Ananias, and Zaphirah, so of Zimri, and of Cosbi, and so likewise of a thousand others;
So was the case of Nadab and Abihu, so of Dathan, Corah, and Abiram, so of Lots wife, so of Herod, of Ananias, and Zaphirah, so of Zimri, and of Cozbi, and so likewise of a thousand Others;
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For conclusion of the point, I can say but this, Let one sodainnesse beget another, the sodainnesse of Gods Iudgmēts worke in each of vs sodaine and speedie determination of amending his owne waies, of hearkening to the checks and controules of his owne Conscience, by which course wee shall avoid the like accusation, which here is laide to Iudahs charge,
For conclusion of the point, I can say but this, Let one sodainnesse beget Another, the sodainnesse of God's Judgments work in each of us sudden and speedy determination of amending his own ways, of Harkening to the Checks and controls of his own Conscience, by which course we shall avoid the like accusation, which Here is laid to Judas charge,
Yee have robbed mee: So reads our last English translation, which comes nearer to the originall then either the vulgars Configitis yee crucifie or fasten,
Ye have robbed me: So reads our last English Translation, which comes nearer to the original then either the vulgars Configitis ye crucify or fasten,
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I say any way, because hee not onlie offends against the eight Commandement thou shalt not steale, who violentlie takes from a man, either the whole or any part of his goods,
I say any Way, Because he not only offends against the eight Commandment thou shalt not steal, who violently Takes from a man, either the Whole or any part of his goods,
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as high-way theeues and open oppressors vse to doe, but hee likewise who by any close vnder hand dealing or cunning taking of advantage possesses himselfe of what beelongs to another,
as highway thieves and open Oppressors's use to do, but he likewise who by any close under hand dealing or cunning taking of advantage Possesses himself of what beelongs to Another,
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though it cannot bee denied, but that the non paiment of Tithes First-fruits, and other offerings, was theft in graine amongst the Iewes and that by vertue either of their Ceremoniall or Iudiciall Law, yet followes it not the case should bee the same with vs, who are onlie bound to the observation of the Morall lawe;
though it cannot be denied, but that the non payment of Tithes Firstfruits, and other offerings, was theft in grain among the Iewes and that by virtue either of their Ceremonial or Judicial Law, yet follows it not the case should be the same with us, who Are only bound to the observation of the Moral law;
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then truthes oracles, and partlie by others, who out of ignorance or malice, or both togeather, have taken everie thing almost which is related, either in the booke of Exodus or Leviticus, to belong onlie to the ceremoniall or iudiciall lawes;
then truths oracles, and partly by Others, who out of ignorance or malice, or both together, have taken every thing almost which is related, either in the book of Exodus or Leviticus, to belong only to the ceremonial or judicial laws;
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But however, I shall (God willing) make it appeare vnto you, and that by away, which as yet was never questioned by any of the learned, That those lay-men are grand theeues, who at any time with hold or take vnto themselves, Decimam Sacram, tithes once giuen for maintenance of any holie or Religious worke, which that I may the more fullie make good vnto you, Let mee lay downe two Theoremes or propositions, the one this,
But however, I shall (God willing) make it appear unto you, and that by away, which as yet was never questioned by any of the learned, That those laymen Are grand thieves, who At any time with hold or take unto themselves, Decimam Sacrament, Tithes once given for maintenance of any holy or Religious work, which that I may the more Fully make good unto you, Let me lay down two Theorems or propositions, the one this,
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and by Sacred is meant such things as are devoted, dedicated, given, and consecrated to the worship and service of the Lord, the consecration beeing a holying of them,
and by Sacred is meant such things as Are devoted, dedicated, given, and consecrated to the worship and service of the Lord, the consecration being a holying of them,
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Whatsoever is once dedicated and freelie bestowed to a holie vse, can never, with out the guilt of sinne, bee taken a way or imployed to any other vse then what is holy.
Whatsoever is once dedicated and freely bestowed to a holy use, can never, with out the guilt of sin, be taken a Way or employed to any other use then what is holy.
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or as Sacrifices from affrighted and perplexed men, who fearing they should not bee able to defend their right against tirannicall Princes and other great ones sacrificed vnto them part of their estates, which was also the verie case of the Abbies and Monasteries here in England, at the dissolution, the Possessors of which places were enforced to resigne vp all their right title and interest in them into the Kings hands:
or as Sacrifices from affrighted and perplexed men, who fearing they should not be able to defend their right against tyrannical Princes and other great ones sacrificed unto them part of their estates, which was also the very case of the Abbeys and Monasteries Here in England, At the dissolution, the Possessors' of which places were Enforced to resign up all their right title and Interest in them into the Kings hands:
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A second is drawne from the name which is given to the tithes which Lay men possesse, they are called Impropriations, signifying thereby, they are improperlie placed, that they are to speake in the phrase of old, tanquam pissis in arido, vel monachus in oppido, As much out of their place,
A second is drawn from the name which is given to the Tithes which Lay men possess, they Are called Impropriations, signifying thereby, they Are improperly placed, that they Are to speak in the phrase of old, tanquam pissis in arido, vel Monachus in oppido, As much out of their place,
naie more, as a Saint would bee in Hell, or a Divell in Heaven; A third reason is fetcht from that Act of the 32. of Hen. 8. which was made to enable laymen to sue for tithes,
nay more, as a Saint would be in Hell, or a devil in Heaven; A third reason is fetched from that Act of the 32. of Hen. 8. which was made to enable laymen to sue for Tithes,
when as before, (saith the preface to that statute) they could haue no proceedings either in the Ecclesiasticall or Common Law for the recoverie of them from those who refused to pay them;
when as before, (Says the preface to that statute) they could have no proceedings either in the Ecclesiastical or Common Law for the recovery of them from those who refused to pay them;
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yea doth not laymen's suing for them at this day in spirituall Courts, publish to the vnderstanding of anie ordinarie man, that tithes are a Spirituall Income and appertain to none but such as are of a spirituall function.
yea does not laymen's suing for them At this day in spiritual Courts, publish to the understanding of any ordinary man, that Tithes Are a Spiritual Income and appertain to none but such as Are of a spiritual function.
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The fourth an last lies in that welknowne rule or Canon of Vincentius Lirinensis in the third Chapter of his booke contra haerices We are greatlie to take care, saith hee, wee hold that for a truth which in all places at all times,
The fourth an last lies in that welknowne Rule or Canon of Vincentius Lirinensis in the third Chapter of his book contra haerices We Are greatly to take care, Says he, we hold that for a truth which in all places At all times,
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and by all persons hath beene received and entertained, which is all one allmost with that of Cicero the Romane orator, in omnire consensio omnium gentium lex naturae putanda est & instar mille demonstrationum talis consensio apud bonos esse debet;
and by all Persons hath been received and entertained, which is all one almost with that of Cicero the Roman orator, in omnire consensio omnium gentium lex naturae putanda est & instar mille demonstrationum Talis consensio apud bonos esse debet;
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if once it had but the outward face of Religion, which hath not consecrated her tithes to some God Did not Abraham long before the lawe was given dedicate his tithes to the true God in Malchisidech the Priest? Did not likewise Iacob stronglie bind himselfe to the performance of the same dutie by a sollemne vowe? Did not our forefathers in this kingdome manie hundreds of yeares since, freelie resigne them vp to the propagation of Gods worship and service;
if once it had but the outward face of Religion, which hath not consecrated her Tithes to Some God Did not Abraham long before the law was given dedicate his Tithes to the true God in Malchisidech the Priest? Did not likewise Iacob strongly bind himself to the performance of the same duty by a solemn Voelli? Did not our Forefathers in this Kingdom many hundreds of Years since, freely resign them up to the propagation of God's worship and service;
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And read wee not of tithes vowed to Hercules, to Iupiter, to Apollo and to severall other of the heathen Deities? The learned Antiquarie Mr Seldon acknowledgeth thus much;
And read we not of Tithes vowed to Hercules, to Iupiter, to Apollo and to several other of the heathen Deities? The learned Antiquary Mr Seldon acknowledgeth thus much;
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Whatsoever is once dedicated, and freely bestowed to a holy vse, can never without the guilt of sinne, bee taken away and imployed to any vse which is not holy.
Whatsoever is once dedicated, and freely bestowed to a holy use, can never without the guilt of sin, be taken away and employed to any use which is not holy.
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The first is that of Leviticus the last, where there is an expresse Act of heavens Parliament, That whatsoever is once devoted or made holy by guift vnto the Lord, cannot bee recalled or resumed,
The First is that of Leviticus the last, where there is an express Act of heavens Parliament, That whatsoever is once devoted or made holy by gift unto the Lord, cannot be Recalled or resumed,
The second, that of Genesis the 47. where wee reade how Ioseph would not meddle with the gleabes of the Egyptian Priests, and that for no other reason but because they were consecrated lands, the propertie of which was not to bee changed, The third is that of Proverbs the 20. and 25. where the holie Ghost tells vs plainelie, It is a snare to the man, Who devoureth that which is holy.
The second, that of Genesis the 47. where we read how Ioseph would not meddle with the gleabes of the Egyptian Priests, and that for no other reason but Because they were consecrated Lands, the property of which was not to be changed, The third is that of Proverbs the 20. and 25. where the holy Ghost tells us plainly, It is a snare to the man, Who devoureth that which is holy.
The fourth, that of Daniell the 5. where wee read, God dislikes of Baltasars drinking in the sacred vessells of the temple, written in the capitall red Letters of his distruction.
The fourth, that of Daniell the 5. where we read, God dislikes of Baltasars drinking in the sacred vessels of the temple, written in the capital read Letters of his destruction.
which our Saviours zeale in behalfe of that consecrated place stops the months of all those who shall say that that Decree in the last of Leviticus was but ceremoniall,
which our Saviors zeal in behalf of that consecrated place stops the months of all those who shall say that that decree in the last of Leviticus was but ceremonial,
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for though so much bee granted, yet cannot hee bee excused, who in those dayes of the gospell shall convert to a common and prophane vse, either a holy place or a holy revenue,
for though so much be granted, yet cannot he be excused, who in those days of the gospel shall convert to a Common and profane use, either a holy place or a holy revenue,
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And that for as much as it is a rule approved of by the suffrage of the best Divines, that whatsoever branch either of the ceremoniall or iudiciall law wee finde put in practice by our Saviour or his Apostles,
And that for as much as it is a Rule approved of by the suffrage of the best Divines, that whatsoever branch either of the ceremonial or judicial law we find put in practice by our Saviour or his Apostles,
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for committing sacriledge though in the least degree, I say least degree, because they did but with draw vnder hand part of that mony which in showe they had formerlie devoted and consecrated to a pious and religious vse,
for committing sacrilege though in the least degree, I say least degree, Because they did but with draw under hand part of that money which in show they had formerly devoted and consecrated to a pious and religious use,
even the rescuing of the Apostles from the arrest of beggerie, And so much for the first argument to proue, that whatsoever is once consecrated to any religious vse, cannot quite bee taken away from that or the like vse.
even the rescuing of the Apostles from the arrest of beggary, And so much for the First argument to prove, that whatsoever is once consecrated to any religious use, cannot quite be taken away from that or the like use.
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The second lies in the deffinition of Sacriledge, which is this Sacrilegium est rei sacrae violatio, It is an a busing and perverting of the right vse of holy things:
The second lies in the definition of Sacrilege, which is this Sacrilege est rei Sacrae violatio, It is an a busing and perverting of the right use of holy things:
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Sacrilegium quasi sacrilaedium; so called because it prophanes holy things, To which let mee add that full description made of it by that Protestant Schooleman Hieronymus Zanchius, It is in his first booke de externo cultu and 17. Chapter, hee commits sacriledge (saith hee) who any way gets into his possession holie things such as haue been consecrated and given to any religious and holie vse whatsoever,
Sacrilege quasi sacrilaedium; so called Because it profanes holy things, To which let me add that full description made of it by that Protestant Schoolman Hieronymus Zanchius, It is in his First book de externo cultu and 17. Chapter, he commits sacrilege (Says he) who any Way gets into his possession holy things such as have been consecrated and given to any religious and holy use whatsoever,
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like the composition of the perfume that is made by the art of the Apothecary, I meane M. Cartwright, who in his Commentary on those words of the Proverbs the 20. and 25. (It is a snare to the man who devoureth that which is holy) will tell you at large:
like the composition of the perfume that is made by the art of the Apothecary, I mean M. Cartwright, who in his Commentary on those words of the Proverbs the 20. and 25. (It is a snare to the man who devoureth that which is holy) will tell you At large:
First how that may be called holy which either by Gods appointment, or by mās volūtary gift, is addicted & devoted to holy vses: 2ly, that by holy vses is meant whatsoever is bestowed towards the maintenance either of the Ministers of the Gospell,
First how that may be called holy which either by God's appointment, or by men voluntary gift, is addicted & devoted to holy uses: 2ly, that by holy uses is meant whatsoever is bestowed towards the maintenance either of the Ministers of the Gospel,
Lastly hee'le there shew you, that the transferring and converting of consecrated things to a mans private ordinary vse, is like that booke in the 10. of the Revelation, which was sweete in the mouth but bitter in the belly,
Lastly he'll there show you, that the transferring and converting of consecrated things to a men private ordinary use, is like that book in the 10. of the Revelation, which was sweet in the Mouth but bitter in the belly,
Behold the man who is set vp for the throwing downe of a rich and learned Church, that a beggerly ignorant pentionary one, may come in the steed of it.
Behold the man who is Set up for the throwing down of a rich and learned Church, that a beggarly ignorant pentsonary one, may come in the steed of it.
It is M. Seldon who so farr frustrates their expectation, as in the sixt Chapter of his Reviewe to say, It is a grosse error to thinke that therefore tithes may now be possessed by lay-men with a good conscience,
It is M. Seldon who so Far frustrates their expectation, as in the sixt Chapter of his Review to say, It is a gross error to think that Therefore Tithes may now be possessed by laymen with a good conscience,
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In a fourth place, take Peter Marti•s iudgment, which is that notwithstanding it was in the power of the supreme Magistrate to desolue and breake vp the societies of Abbies and Monasteries,
In a fourth place, take Peter Marti•s judgement, which is that notwithstanding it was in the power of the supreme Magistrate to dissolve and break up the societies of Abbeys and Monasteries,
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yet should he then haue converted their houses and revenewes to some other holy and religious vses, A thinge indeed, which Hen: the 8. solemnely promised to doe, vpon which condition that vast graunt of all religious houses was made him,
yet should he then have converted their houses and revenues to Some other holy and religious uses, A thing indeed, which Hen: the 8. solemnly promised to do, upon which condition that vast grant of all religious houses was made him,
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for so I reade of the state of Wittenbergh, in one Christopherus Binderus quoted by M. Selden, in his Reviewe of the 9. and 10. Chapters of his history,
for so I read of the state of Wittenbergh, in one Christopher Binderus quoted by M. Selden, in his Review of the 9. and 10. Chapters of his history,
In a fift roome let judicious Calvin bee, who is in the same note, when on the first of Hose, and 3d verse, he stiles Hen: the 8h Homo belluinus, a beastly man,
In a fift room let judicious calvin be, who is in the same note, when on the First of Hose, and 3d verse, he stile Hen: the 8h Homo belluinus, a beastly man,
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In the 7. take in the opinion of those Divines who wrott those Scolia and compendious notes wee haue in our English Bibles, which they fully declare on severall texts,
In the 7. take in the opinion of those Divines who wrott those Scolia and compendious notes we have in our English Bibles, which they Fully declare on several texts,
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but chiefly in that one the 6. of Iosuah and the 19. as also that of Proverbs the 20. and the 25. To those I might adde great Abulensis in severall places of his workes, together with severall others, who though no friends to the ius divinum of tithes, because the Popes vassalls doe yet with one consent dogmatize them for robbers who in any degree prophane holy things.
but chiefly in that one the 6. of Joshua and the 19. as also that of Proverbs the 20. and the 25. To those I might add great Abulensis in several places of his works, together with several Others, who though no Friends to the Just Divinum of Tithes, Because the Popes vassals do yet with one consent dogmatize them for robbers who in any degree profane holy things.
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yet forasmuch as I haue in my Catalogue of authority mentioned but one of the Laity, to witt M. Selden, wherevpon you may peradventure imagine there is no more of that feather and so no summer of advantage thence to be expected, let me succenturiate and add another,
yet forasmuch as I have in my Catalogue of Authority mentioned but one of the Laity, to wit M. Selden, whereupon you may Peradventure imagine there is no more of that feather and so no summer of advantage thence to be expected, let me succenturiate and add Another,
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yea and he too a man of the sword, by name Sr Henry Spelman who hath written fullie to the same purpose in that his most learned, acute and zealous tract entituled de non temerandis ecclesiis, an Enchiridion written of purpose to perswade an Vncle of his to the abandoning of an Appropriation; And thus as briesly as I could, haue I made good both the propositions I laid downe.
yea and he too a man of the sword, by name Sir Henry Spelman who hath written Fully to the same purpose in that his most learned, acute and zealous tract entitled de non temerandis Ecclesiis, an Enchiridion written of purpose to persuade an Uncle of his to the abandoning of an Appropriation; And thus as briefly as I could, have I made good both the propositions I laid down.
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The one is made by the Lay Appropriator, and that thus, seeing I haue nothing but what at first I bought and now hold vnder the protection of an Act of Parliament, tell me, may I not with a quiet cōscience possesse what is so backt and warranted, To whome I readily answere, No,
The one is made by the Lay Appropriator, and that thus, seeing I have nothing but what At First I bought and now hold under the protection of an Act of Parliament, tell me, may I not with a quiet conscience possess what is so backed and warranted, To whom I readily answer, No,
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as some states of old haue done, If not then how can a state iustly countenance thee in thy doing that, by which thou committest spirituall adultery, causest the day of sanctified rest to bee prophaned,
as Some states of old have done, If not then how can a state justly countenance thee in thy doing that, by which thou Committest spiritual adultery, causest the day of sanctified rest to be Profaned,
and may againe in matters of fact, And to put this out of all doubt, let me giue you a list of what fowle errors I haue obserued to haue bin committed by the publique meetings of this kingdome,
and may again in matters of fact, And to put this out of all doubt, let me give you a list of what fowl errors I have observed to have been committed by the public meetings of this Kingdom,
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and that since the daies of William the Conqueror, wherein Religion hath most flourished. First I finde that William Rufus was admitted to the Imperiall Crowne of this Land,
and that since the days of William the Conqueror, wherein Religion hath most flourished. First I find that William Rufus was admitted to the Imperial Crown of this Land,
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Secondly I finde, that Rufus being dead, the septer was put into the hand of Henry the youngest Sonne of the Conqueror, though Robert the eldest was not yet departed this life, thereby adding one wrong to another, a new to an old;
Secondly I find, that Rufus being dead, the scepter was put into the hand of Henry the youngest Son of the Conqueror, though Robert the eldest was not yet departed this life, thereby adding one wrong to Another, a new to an old;
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and yet afterwards wee see the daughter of that Queene Katherine preferred to the royall throne before blessed Elizabeth, the daughter of his lawfull wife.
and yet afterwards we see the daughter of that Queen Katherine preferred to the royal throne before blessed Elizabeth, the daughter of his lawful wife.
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To which I might annex many the like, if these were not abundantly sufficient to make good my assertion, that Parliamentary decrees are many times lame and defectiue.
To which I might annex many the like, if these were not abundantly sufficient to make good my assertion, that Parliamentary decrees Are many times lame and defective.
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O let then no lay person hereafter fly to that vaine fig-leafe excuse, the statute of the 31. of Hen. 8. whereby Abby lands and all tithes belonging vnto them where conferrd on the King,
Oh let then no lay person hereafter fly to that vain Fig leaf excuse, the statute of the 31. of Hen. 8. whereby Abby Lands and all Tithes belonging unto them where conferred on the King,
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when for certeine, there was never yet any learned Divine, whether Papist, Protestant or Nonconformitant, who de industria held it in the power of a state to alienate and convert that to a temporall vse, which was before devoted and made over to a religious!
when for certain, there was never yet any learned Divine, whither Papist, Protestant or Nonconformitant, who de Industria held it in the power of a state to alienate and convert that to a temporal use, which was before devoted and made over to a religious!
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Nay more I never yet heard of a iuditious layman who vpon mature consideration of the point, thought otherwise, Sure I am, Sir Thomas Smith, who wrote the Common wealth of England, sayes, a Parliament hath onlie power to change the right and possession of private men;
Nay more I never yet herd of a judicious layman who upon mature consideration of the point, Thought otherwise, Sure I am, Sir Thomas Smith, who wrote the Common wealth of England, Says, a Parliament hath only power to change the right and possession of private men;
as those Iewes did to S. Peter and the rest of the Aposttles, when reprooued for their sinnes, men and bretheren what shall I and others who are in the same case doe? how shall wee escape the curse you say attends on vs? Would you haue vs render vp our tithes,
as those Iewes did to S. Peter and the rest of the Aposttles, when reproved for their Sins, men and brethren what shall I and Others who Are in the same case do? how shall we escape the curse you say attends on us? Would you have us render up our Tithes,
and so set our gates wide open to beggery? Surely not as yet vntill all other meanes of redresse faile, I should advise you to another course which is farre easier, It is, that you and others who hold tithes would imitate those Philistins of Ashdod after they became sensible of their vniust deteining the Arke of the God of Israell, for as they said to the Princes of the Philistines, what shall wee doe with the Arke of God? the first of Samuell the 5. So would I haue you to repaire to the Princes of this Land,
and so Set our gates wide open to beggary? Surely not as yet until all other means of redress fail, I should Advice you to Another course which is Far Easier, It is, that you and Others who hold Tithes would imitate those philistines of Ashdod After they became sensible of their unjust detaining the Ark of the God of Israel, for as they said to the Princes of the philistines, what shall we do with the Ark of God? the First of Samuel the 5. So would I have you to repair to the Princes of this Land,
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when ever met together about the Kingdomes waightie affaires, and say vnto them, what shall wee doe with the maintenance of Gods Arke the Church? As by an Act of this great Assembly wee possesse tithes,
when ever met together about the Kingdoms weighty affairs, and say unto them, what shall we do with the maintenance of God's Ark the Church? As by an Act of this great Assembly we possess Tithes,
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I but what if the eares of both houses bee shut vp against our iterated importunate petitions, what shall wee then doe? Truly, rather then to keepe Gods curse still with you.
I but what if the ears of both houses be shut up against our iterated importunate petitions, what shall we then do? Truly, rather then to keep God's curse still with you.
I would advise you to doe by your grants and patents, as Iudas did by the thirtie peices of silver hee received of the chiefe Priests and elders for betraying of Christ, even to cast them downe in these Churches and Oratories from whence they were first taken;
I would Advice you to do by your grants and patents, as Iudas did by the thirtie Pieces of silver he received of the chief Priests and Elders for betraying of christ, even to cast them down in these Churches and Oratories from whence they were First taken;
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In the second of Cronicles and the 25. you may read, that when Amaziah king of Iudah had hired a hundred thousand men of Israel to increase his Armie, there came a man of God vnto him saying, O King let not the Armie of Israel goe with thee,
In the second of Chronicles and the 25. you may read, that when Amaziah King of Iudah had hired a hundred thousand men of Israel to increase his Army, there Come a man of God unto him saying, Oh King let not the Army of Israel go with thee,
and when the king said vnto the Prorhet vpon the hearing of this message, what shall I doe for the hundred talents I haue giuen to the Army of Israell? the Prophet replyed, the Lord is able to giue thee much more then this.
and when the King said unto the Prorhet upon the hearing of this message, what shall I do for the hundred Talents I have given to the Army of Israel? the Prophet replied, the Lord is able to give thee much more then this.
But what I pray shall wee doe for the money wee haue payd for our patents? My Answere must bee as the Prophets was Let not the losse of your money bee a remora a hold-back vnto you For the Lord is able to giue you much more then those summes.
But what I pray shall we do for the money we have paid for our patents? My Answer must be as the prophets was Let not the loss of your money be a remora a hold-back unto you For the Lord is able to give you much more then those sums.
And thus much in answer vnto the first Quaere made in defence of those laymen who possesse sacred tithes such as were at first consecrated to Gods glory in the reward of the Churches Pastors.
And thus much in answer unto the First Quaere made in defence of those laymen who possess sacred Tithes such as were At First consecrated to God's glory in the reward of the Churches Pastors.
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What (say they) doe you stampe the letter R. on our fore-heads aswell as on the Impropriators? Doe you make vs theeues and robbers too? Yes verily, you likewise fall within the verge of the same censure,
What (say they) do you stamp the Letter R. on our foreheads aswell as on the Impropriators? Do you make us thieves and robbers too? Yes verily, you likewise fallen within the verge of the same censure,
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As for your allegation, that you pay somethinge in lieu of your tithes, two pence peradventure for two shilling, it is no better an excuse then his might bee, who having stolne a Goose, should say, I brought backe the wings and feathers,
As for your allegation, that you pay something in lieu of your Tithes, two pence Peradventure for two shilling, it is no better an excuse then his might be, who having stolen a Goose, should say, I brought back the wings and Feathers,
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I must confesse if two things were once well proved, neither of which is possible to be done, no not by the helpe of those cunning Tutors of Sacriledge, the Divells of Hell,
I must confess if two things were once well proved, neither of which is possible to be done, no not by the help of those cunning Tutors of Sacrilege, the Devils of Hell,
then Custom-pleaders and Enioyers, might goe free from the guilt of Church-robbery, the one, that tithes are not due to the Priest-hood of the Gospell iure diuino morali, the other that Patrons who at first endowed the Churches with tithes, appointed lesse to be payed then the tenth of all increase;
then Custom-pleaders and Enjoyers, might go free from the guilt of Church robbery, the one, that Tithes Are not due to the Priesthood of the Gospel iure diuino Morality, the other that Patrons who At First endowed the Churches with Tithes, appointed less to be paid then the tenth of all increase;
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As for the last, if you consult our supposed adversary, M. Selden in the 8. Chapter of his History, you shall finde there a congeries, and heape of Donations and Graunts of all tithes in kinde in this kingdome,
As for the last, if you consult our supposed adversary, M. Selden in the 8. Chapter of his History, you shall find there a congeries, and heap of Donations and Grants of all Tithes in kind in this Kingdom,
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And yet least you might imagine I goe too much alone in this path, let me here acquaint you with what the whole current of Casuists & Canonists say concerning this poynt of customes;
And yet lest you might imagine I go too much alone in this path, let me Here acquaint you with what the Whole current of Casuists & Canonists say Concerning this point of customs;
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as beeing contrary to reason, which though vnconsionable men will pleade, yet doth it not excuse, much lesse obteyne the force of a law which is according to that no lesse true then common saying, multitudo errantium nonfacit patrocinium, the multitude of those who erre is no patronage of the error nisi consuetudo ratione munita sit, non est consuetudo,
as being contrary to reason, which though vnconsionable men will plead, yet does it not excuse, much less obtain the force of a law which is according to that no less true then Common saying, multitudo errantium nonfacit patrocinium, the multitude of those who err is no patronage of the error nisi consuetudo ratione munita sit, non est consuetudo,
Agreeable to which, is likewise that of S. Cyprian, they doe in vaine cry Custome Custome who are ouercome & cōuinced by reason, otherwise saith hee Custome would bee greater then truth.
Agreeable to which, is likewise that of S. Cyprian, they do in vain cry Custom Custom who Are overcome & convinced by reason, otherwise Says he Custom would be greater then truth.
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Another Custome there is (say they) which is laudable and no way repugnant to the rectitude of Reason, and such an on they allow to bee of as much force and vertue as a law,
another Custom there is (say they) which is laudable and no Way repugnant to the rectitude of Reason, and such an on they allow to be of as much force and virtue as a law,
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but Custome only by vse, And in this sense is that of Iulianus the Civlian to bee taken, inueterata consuetudo pro lege non immerito custoditur, Now to apply this distinction to the businesse in hand, tell mee, can any one of you who heares mee this day, say, without giuing the lye to his Conscience, that a Custome of paying a peny for a shilling falls vnder the head of a good and laudable on? you heard even now, that custome is only good, which is reasonable;
but Custom only by use, And in this sense is that of Iulianus the Civlian to be taken, inueterata consuetudo Pro lege non immerito custoditur, Now to apply this distinction to the business in hand, tell me, can any one of you who hears me this day, say, without giving the lie to his Conscience, that a Custom of paying a penny for a shilling falls under the head of a good and laudable on? you herd even now, that custom is only good, which is reasonable;
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Answere mee then, doth it stand with reason, any man should enforce his brother, nay more his father) for so each Pastor is to his flocck) to take either nothing,
Answer me then, does it stand with reason, any man should enforce his brother, nay more his father) for so each Pastor is to his flocck) to take either nothing,
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or but a peny in lieu of that which is well worth a shilling? Is this (I pray) a reasonable & an honest satisfaction? Nor can any man without putting on the vizard of impudencie, produce here the Statute either of the 27. or the 32. of Hcn. the 8. or the 2. of Edward the 6. For albeit those at the first blush may seeme to ratify and make good all customes in payment of tithes,
or but a penny in lieu of that which is well worth a shilling? Is this (I pray) a reasonable & an honest satisfaction? Nor can any man without putting on the vizard of impudency, produce Here the Statute either of the 27. or the 32. of Hcn. the 8. or the 2. of Edward the 6. For albeit those At the First blush may seem to ratify and make good all customs in payment of Tithes,
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Namely that no other Customes are to bee allowed in discharge of tithes, then what are laudable and lawfull, which Epithites you shalbee fure to meete withall, in those Statutes, whereby it euidently appeares, they approue not of all those Customes, which in case of tithes the desperate corruption of this Mammon-seruing age, calles and cryes for,
Namely that no other Customs Are to be allowed in discharge of Tithes, then what Are laudable and lawful, which Epithets you shalbe fure to meet withal, in those Statutes, whereby it evidently appears, they approve not of all those Customs, which in case of Tithes the desperate corruption of this Mammon-seruing age, calls and cries for,
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Let custome (saith hee) giue place to authority, and let law and reason conquer a bad vse, where by law hee meanes (saith Aquinas) that of nature, that which preacheth to euery sonne of Adam, doe as thou wouldest bee done by;
Let custom (Says he) give place to Authority, and let law and reason conquer a bad use, where by law he means (Says Aquinas) that of nature, that which Preacheth to every son of Adam, do as thou Wouldst be done by;
because made vnder Superstition, then why may not the same power by the same right now make void all their grants and patents of Tithes and other Church reuenewes,
Because made under Superstition, then why may not the same power by the same right now make void all their grants and patents of Tithes and other Church revenues,
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because conueyed vnto them when superstition no lesse ruled & raigned, yea to lay such a foundatiō for Hen: the 8. his confiscation of Tithes, glebes and the like sacred Incomes, were to bring into question at this day the right of most mens possessions,
Because conveyed unto them when Superstition no less ruled & reigned, yea to lay such a Foundation for Hen: the 8. his confiscation of Tithes, glebes and the like sacred Incomes, were to bring into question At this day the right of most men's possessions,
And yet least this pretext against Tithes should for all this, receiue a glad welcome amongest many, let mee further giue you to vnderstand, that to suppose tithes as consecrated vnder Romish superstition in this Kingdome, is to build an Eutopia, to lay a foundation in ipso vacuo; For tithes were generally dedicated to the worship of God when first the glorious vncorrupted light of the Gospell did shine amongst vs,
And yet lest this pretext against Tithes should for all this, receive a glad welcome amongst many, let me further give you to understand, that to suppose Tithes as consecrated under Romish Superstition in this Kingdom, is to built an Eutopia, to lay a Foundation in ipso vacuo; For Tithes were generally dedicated to the worship of God when First the glorious uncorrupted Light of the Gospel did shine among us,
Nor is yet the Impropriator quiet, hee hath on obiection more, by which hee hopes to set the broad seale of the worlds wide applause, to that of their patents from Hen. the 8. It is thus proposed.
Nor is yet the Impropriator quiet, he hath on objection more, by which he hope's to Set the broad seal of the world's wide applause, to that of their patents from Hen. the 8. It is thus proposed.
But may not those things bee iustly confiscated which were giuen as supporting pillers to superstition, might not those tithes bee ad placitum Senatus at the disposition of a Parliament, which were found to haue been imployed to superstition,
But may not those things be justly confiscated which were given as supporting pillars to Superstition, might not those Tithes be ad placitum Senatus At the disposition of a Parliament, which were found to have been employed to Superstition,
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The one is drawne from that precept which God gaue concerning the Censers of those 250. Rebells in the 16. of Numbers, which was, they should bee beaten into Plates for the Alter,
The one is drawn from that precept which God gave Concerning the Censers of those 250. Rebels in the 16. of Numbers, which was, they should be beaten into Plataea for the Altar,
If then the all-wise God thought it fit that those Censers should bee imployed to a holy vse which now had been deuoted to rebellion, shall our ignorance bee so proud as to inuent a newe plat forme of disposing abused tithes? shall wee deeme it fit to alienate them for ever from all holy and pious vses? Doubtlesse a stander by, on not engaged in the quarrell will call this by no better name then a mishapen brat, framed partly of coue.
If then the alwise God Thought it fit that those Censers should be employed to a holy use which now had been devoted to rebellion, shall our ignorance be so proud as to invent a new plate Form of disposing abused Tithes? shall we deem it fit to alienate them for ever from all holy and pious uses? Doubtless a stander by, on not engaged in the quarrel will call this by no better name then a Misshapen brat, framed partly of cove.
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The other lyes in that reason which transcendently iudicious Austine gaue in this very point, It is in his 15. Epistle to Publicula, where speaking of the euersion of Idolls,
The other lies in that reason which transcendently judicious Augustine gave in this very point, It is in his 15. Epistle to Publicola, where speaking of the eversion of Idols,
Omnia loca &c. Wee command that all places which the error of the Antients assigned to Sacrifices to bee appropriated to our estate, which assertion of mine wil easily be receiued for a truth by al those who will be pleased to consider what places the Emperors willed to bee appropriated,
Omnia loca etc. we command that all places which the error of the Ancients assigned to Sacrifices to be appropriated to our estate, which assertion of mine will Easily be received for a truth by all those who will be pleased to Consider what places the Emperor's willed to be appropriated,
and tithes which were at first deuoted as a salary of the spirituall Pastors paines, and afterwards only through the boundlesse authority of the Pope to superstition.
and Tithes which were At First devoted as a salary of the spiritual Pastors pains, and afterwards only through the boundless Authority of the Pope to Superstition.
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And what more euident demonstration can there bee, that those very Emperors Honorius and Theodosius, put a great Chasme of difference betweene things dedicated vnto paganisme,
And what more evident demonstration can there be, that those very Emperor's Honorius and Theodosius, put a great Chasm of difference between things dedicated unto paganism,
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and in the same place wee find a Decree of those Emperors against the Montanists in these words If there bee any of their edifices standing which are rather to bee termed the dennes of wild beasts then Churches let them with their reuenues bee appropriated to the sacred Churches of the orthodox faith:
and in the same place we find a decree of those Emperor's against the Montanists in these words If there be any of their Edifices standing which Are rather to be termed the dens of wild beasts then Churches let them with their revenues be appropriated to the sacred Churches of the orthodox faith:
Quicquid ergo nomine ecclesiarum partis donati posside batur, Christiani Imperatores legibus religiosis cum ipsis Fcclesiis, ad Catholicam transire iusserunt.
Quicquid ergo nomine ecclesiarum partis Donati posside batur, Christians Imperatores legibus Religiosis cum Ipse Fcclesiis, ad Catholicam transire iusserunt.
And who needs spectacles to see how it was only filthy auarice which made this state to doe otherwise at that great day of dissolution of religious houses? For if it had been sanctified zeale,
And who needs spectacles to see how it was only filthy avarice which made this state to do otherwise At that great day of dissolution of religious houses? For if it had been sanctified zeal,
whenas they had been as fully dedicated and more abused to superstition then ever the tithes which belonged vnto them? But in promtu ratio, the reason is playne,
whenas they had been as Fully dedicated and more abused to Superstition then ever the Tithes which belonged unto them? But in promtu ratio, the reason is plain,
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because then their purses must haue prouided new ones without a dispensation from Amsterdam freely to vse their Barnes or other roomes in their priuat houses instead of temples, To summe vp then my answere to this quaere, Wee ought not so much to loocke to the prophanition of tithes as to their first donation, which was to a pious end,
Because then their purses must have provided new ones without a Dispensation from Amsterdam freely to use their Barns or other rooms in their private houses instead of Temples, To sum up then my answer to this quaere, we ought not so much to loocke to the prophanition of Tithes as to their First donation, which was to a pious end,
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And secondly towards the vessells and ornaments of the Temple, which though they had bin carried by Nebuchadnezzar to Babilon and there abused by being put into the Temple of his Gods,
And secondly towards the vessels and Ornament of the Temple, which though they had been carried by Nebuchadnezzar to Babylon and there abused by being put into the Temple of his God's,
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Nor as yet haue I done with this Accusation of God, the pronoune (me) yee haue robbed mee, offers on note more worthy your attentiue obseruation, and thats this,
Nor as yet have I done with this Accusation of God, the pronoun (me) ye have robbed me, offers on note more worthy your attentive observation, and thats this,
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God reckons of all as of theeues and Robbers of himselfe, who any way rob and spoile his Priests, the word Priest I rather vse then any other, both because it is a name which properly belongs to none but those who serue at Gods Alter,
God reckons of all as of thieves and Robbers of himself, who any Way rob and spoil his Priests, the word Priest I rather use then any other, both Because it is a name which properly belongs to none but those who serve At God's Altar,
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or men of any other inferiour office, As also, because it is that name whose very sound works as strange an effect on the Sacrilegist his guilty conscience,
or men of any other inferior office, As also, Because it is that name whose very found works as strange an Effect on the Sacrilegist his guilty conscience,
The note cannot bee though lesse then legitinate as long as the (mee) stands in the Text. Neither wants there pressing and vrgent reason to beleeue that the Lord is so tender of the wronges which are done to vs the Pastors of soules,
The note cannot be though less then legitinate as long as the (me) Stands in the Text. Neither Wants there pressing and urgent reason to believe that the Lord is so tender of the wrongs which Are done to us the Pastors of Souls,
First wee are his Ambassadours, and therefore hee takes whatsoeuer positiue disgraces, or but priuatiue neglects are showne vnto vs, to reflect and redound directly on his sacred Magiestie.
First we Are his ambassadors, and Therefore he Takes whatsoever positive disgraces, or but privative neglects Are shown unto us, to reflect and redound directly on his sacred Magiestie.
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Many parralells to this zeale of Gods, wee meete withall in the Scriptures, witnes that NONLATINALPHABET why persecutest thou mee? Acts the 9. where our Sauiour accounts himselfe as persecuted,
Many parralells to this zeal of God's, we meet withal in the Scriptures, witness that why Persecutest thou me? Acts the 9. where our Saviour accounts himself as persecuted,
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Againe witnesse that his bill of inditement against the wicked at the last day Mathew the 25. I was hungry, and yee gaue mee not to eate, I was thirsty and yee gaue mee not to drinke, To which when the wicked shall tremblingly reply NONLATINALPHABET when Lord did wee see thee so? hee shall plainly tell them, NONLATINALPHABET, In as much as yee haue not done it to my poore members, yee haue not done it vnto mee.
Again witness that his bill of indictment against the wicked At the last day Matthew the 25. I was hungry, and ye gave me not to eat, I was thirsty and ye gave me not to drink, To which when the wicked shall tremblingly reply when Lord did we see thee so? he shall plainly tell them,, In as much as ye have not done it to my poor members, ye have not done it unto me.
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Witnesse lastly that of Iudges the 5. Where the Angell of the Lord commands the Citty of Merosh to bee cursed bitterly, and that because they came not NONLATINALPHABET Iehovah, to the help of the Lord where the Lord takes their flinty hard heartednesse towards their brethren as showne to himselfe, Tell mee then, O thou who makest thy selfe an embleme of wretchednesse by defrauding any Pastor through Customes or otherwise, Are not thy thoughts troubled? Are not the ioynts of thy loynes loosened? And doe not thy knees smite on against another at the hearing of this.
Witness lastly that of Judges the 5. Where the Angel of the Lord commands the city of Merosh to be cursed bitterly, and that Because they Come not Jehovah, to the help of the Lord where the Lord Takes their flinty hard heartedness towards their brothers as shown to himself, Tell me then, Oh thou who Makest thy self an emblem of wretchedness by defrauding any Pastor through Customs or otherwise, are not thy thoughts troubled? are not the Joints of thy loins loosened? And do not thy knees smite on against Another At the hearing of this.
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how then canst thou bee free from an earthquake of feare and dread, who daily deuourest that which is holy, who daily conuerts that to thine owne vse, which thy blessed forefathers frely deuoted to God in the perpetuall mayntenance of his seruice? And so I hasten to my last generall circumstance, which is the vniuersality of the sinne, Gens tota, euen the whole Nation,
how then Canst thou be free from an earthquake of Fear and dread, who daily deuourest that which is holy, who daily converts that to thine own use, which thy blessed Forefathers freely devoted to God in the perpetual maintenance of his service? And so I hasten to my last general circumstance, which is the universality of the sin, Gens tota, even the Whole nation,
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It is possible that a whole Nation may at once make a defection from God by some one transgression, that that sin which heretofore hath bin but personall or at most but cōmon to fewe, may at length become Nationall, Experience prompts vnto vs that the sonne which now is ecclepsed but in part, may at another time be wholy, That a sound member of the true Church of God may ere long become a synagogue of Sathan;
It is possible that a Whole nation may At once make a defection from God by Some one Transgression, that that since which heretofore hath been but personal or At most but Common to few, may At length become National, Experience prompts unto us that the son which now is ecclepsed but in part, may At Another time be wholly, That a found member of the true Church of God may ere long become a synagogue of Sathan;
May not Conspiracy and treason at length possesse the brests of those who are now most faithfull and loyall subiects? May it not befall a Kingdome in respect of spirituall fruitfullnesse,
May not conspiracy and treason At length possess the breasts of those who Are now most faithful and loyal Subjects? May it not befall a Kingdom in respect of spiritual fruitfullness,
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as it did Sodom and Gomorrah in respect of earthly? For as that tract of ground became from on of the worlds paradises, the Center as it were of desolate barrennesse,
as it did Sodom and Gomorrah in respect of earthly? For as that tract of ground became from on of the world's paradises, the Centre as it were of desolate Barrenness,
and fruits of pleasure, become a wildernesse of nothing but stincking weeds, and hurtfull briars and brambles? If the old world did wholly fall frō God, may not one little territory of the new? And if the whole Christian vniuerse did once lye groueling vnder the cursed apostasy of Arianisme, & thereby did seeme (as Reuerend Hooker speakes) to haue giuen vp the very ghost of true beleefe,
and fruits of pleasure, become a Wilderness of nothing but stinking weeds, and hurtful briers and brambles? If the old world did wholly fallen from God, may not one little territory of the new? And if the Whole Christian universe did once lie groveling under the cursed apostasy of Arianism, & thereby did seem (as Reverend Hooker speaks) to have given up the very ghost of true belief,
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then why may not one part of it lye bedridden (as it were) with the Cramp of Sacriledge? Surely the defection of one Kingdome in point of fact, is farre more easy then a Christian worlds in point of tenent and beleefe.
then why may not one part of it lie bedridden (as it were) with the Cramp of Sacrilege? Surely the defection of one Kingdom in point of fact, is Far more easy then a Christian world's in point of tenent and belief.
But here some one may demand of mee was there none in the populous tribe of Iudah who made a conscience of following the very dictate of nature in paying God tithes and offerings in his Priests? Did each wilfully put out that light of Knoledge the seeds whereof they brought into the world with them? Surely no, Charity teaches mee to enterpret this Gens tota the whole Nation by that distinction of the Scholes, made by reason of the word omnes all.
But Here Some one may demand of me was there none in the populous tribe of Iudah who made a conscience of following the very dictate of nature in paying God Tithes and offerings in his Priests? Did each wilfully put out that Light of Knowledge the seeds whereof they brought into the world with them? Surely no, Charity Teaches me to enterpret this Gens tota the Whole nation by that distinction of the Schools, made by reason of the word omnes all.
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and sometimes genera tantum singulorum only the seuerall Kinds and species, and so, though this gens tota make some of euery Kind and state of Iudah guilty,
and sometime genera Tantum singulorum only the several Kinds and species, and so, though this gens tota make Some of every Kind and state of Iudah guilty,
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and pride the shadowe of a Spaniard, sayes not each in these places is so qualified, at the most, his words can bee screwed no higher then that the greater part is so.
and pride the shadow of a Spaniard, Says not each in these places is so qualified, At the most, his words can be screwed no higher then that the greater part is so.
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and that thus, The most of them might bee delinquents in Act, the remainder in desire and wish, the most by the theft of the hand and heart, the rest by the theft of the heart only.
and that thus, The most of them might be delinquents in Act, the remainder in desire and wish, the most by the theft of the hand and heart, the rest by the theft of the heart only.
yea the hope of some aduantage which might arrise, might make those iust in payment of their tithes, who otherwise would haue had as deep a hand in robbery as the worst, God the maker,
yea the hope of Some advantage which might arise, might make those just in payment of their Tithes, who otherwise would have had as deep a hand in robbery as the worst, God the maker,
and therfore searcher of the heart condemnes or iustifies by the workes of the heart, Abishai is ioyned with his brother in killing of Abner though wee find Ioab only stroke him,
and Therefore searcher of the heart condemns or Justifies by the works of the heart, Abishai is joined with his brother in killing of Abner though we find Ioab only stroke him,
so doubtles may they bee well stiled Robbers, who in heart contriue and plot how to embeazell those tithes and offerings which yet peraduenture they still misse of compassing And thus haue I Ionas-like passed through the streets and quarters of the text,
so doubtless may they be well styled Robbers, who in heart contrive and plot how to embeazell those Tithes and offerings which yet Peradventure they still miss of compassing And thus have I jonas-like passed through the streets and quarters of the text,
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I should now parralell this our Iudah of England with that of the Iewes, and shew you that as wee haue been made like to them in enioying showers of fauours beyond other Nations,
I should now parallel this our Iudah of England with that of the Iewes, and show you that as we have been made like to them in enjoying showers of favours beyond other nations,
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so haue wee already with them, and shall hereafter farre more bee cursed, if wee like them continue NONLATINALPHABET greedy deuourers & cunning Substractors of spirituall goods;
so have we already with them, and shall hereafter Far more be cursed, if we like them continue greedy devourers & cunning Substractors of spiritual goods;
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Say I but like them, yea farr more then euer they, and that in that gens tota diminisheth our tithes by vnlawfull (because vnconscionable) customes, a thing neuer dreamd of amongst the Iewes, much lesse made good by seting false and counterfeit glosses on the lawes iust intents,
Say I but like them, yea Far more then ever they, and that in that gens tota diminisheth our Tithes by unlawful (Because unconscionable) customs, a thing never dreamt of among the Iewes, much less made good by setting false and counterfeit Glosses on the laws just intents,
But I perceiue your patience is so farre spent, that the worke of my tongue must proue a lame Giles by falling short of the intention of my heart, only let mee add one word of exhortation, and so an end.
But I perceive your patience is so Far spent, that the work of my tongue must prove a lame Giles by falling short of the intention of my heart, only let me add one word of exhortation, and so an end.
I beseech all you beloued who haue heard mee this day, and that in the name of Iesus Christ that you deale not by what you haue heard as you vse to do by your old apparrell when worne to ragges, that is not to lay it aside with a purpose neuer more to think of it,
I beseech all you Beloved who have herd me this day, and that in the name of Iesus christ that you deal not by what you have herd as you use to do by your old apparel when worn to rags, that is not to lay it aside with a purpose never more to think of it,
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And thou O Omnipotent Lord who gauest such power and efficacy to one Sermon of St Peters, as thereby to add about three thousand soules to the visible number of the faithfull, add (I most humbly beseech thee) by my this dayes ministery, at least one soule to thy inuisible flock,
And thou Oh Omnipotent Lord who Gavest such power and efficacy to one Sermon of Saint Peter's, as thereby to add about three thousand Souls to the visible number of the faithful, add (I most humbly beseech thee) by my this days Ministry, At least one soul to thy invisible flock,
