Sacrilege a snare. A sermon preached, ad clerum, in the Vniversity of Cambridg, / by the R. Reverend Father in God Lancelot Andrews: late L. Bishop of Winchester. VVhen he proceeded Doctor in Divinity. Translated for the benefit of the publike.
IT is commonly received, among Divines, that The Proverbs, which we read scattered and in parcels, from the Xth. Chap. are without Method, not written in a constant tenor,
IT is commonly received, among Divines, that The Proverbs, which we read scattered and in parcels, from the Tenth Chap. Are without Method, not written in a constant tenor,
none farther from Alienating. Whence then, or what had He to do with Sacrilegious persons, or Vow-breakers, whom this Verse points at? Was there any in Solomons time, of so cursed a stomach, that Consecrated Things must be his Morsels? Any, in that age, such an enemy to Holy Things, as to Devoure them? Of Vowes, as to breake them? So it should seeme:
none farther from Alienating. Whence then, or what had He to do with Sacrilegious Persons, or Vow-breakers, whom this Verse points At? Was there any in Solomons time, of so cursed a stomach, that Consecrated Things must be his Morsels? Any, in that age, such an enemy to Holy Things, as to Devour them? Of Vows, as to break them? So it should seem:
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And that this pious and wise answer, was given by that Wise and Pious Prince to those Counsellors, who laboured to perswade him, that those things, which were given and designed by His Father, by Saul and Samuel, and reserved in the Threasury for the building of the Temple, might be Alienated, and spent upon Court Vanities.
And that this pious and wise answer, was given by that Wise and Pious Prince to those Counsellors, who laboured to persuade him, that those things, which were given and designed by His Father, by Saul and Samuel, and reserved in the Treasury for the building of the Temple, might be Alienated, and spent upon Court Vanities.
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To David (whom the Holy Scriptures call a Man after Gods heart ) God gave such a mind, being a man to His mind, that he judged it unseemly, the storm of War being now blown over, that He himselfe should dwell in Cedar, and the Ark of GOD lodg between Curtaines. And truly it is an unjust demand of certaine men, that the Church should be in no better condition,
To David (whom the Holy Scriptures call a Man After God's heart) God gave such a mind, being a man to His mind, that he judged it unseemly, the storm of War being now blown over, that He himself should dwell in Cedar, and the Ark of GOD lodge between Curtains. And truly it is an unjust demand of certain men, that the Church should be in no better condition,
now flourishing with Peace, then formerly she was, when groaning under the Crosse; never Abound, ever in Need. The Temple must have its share in Prosperity ;
now flourishing with Peace, then formerly she was, when groaning under the Cross; never Abound, ever in Need. The Temple must have its share in Prosperity;
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and, besides much formerly dedicated and stored up to this purpose, by Saul, Abner, Samuel, and by Him piously and faithfully conserved, he bestowed further at his own charge, both Cedar and Marble, Precious stones and Metals :
and, beside much formerly dedicated and stored up to this purpose, by Saul, Abner, Samuel, and by Him piously and faithfully conserved, he bestowed further At his own charge, both Cedar and Marble, Precious stones and Metals:
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For he expended 3000 Talents of Gold, 7000 of Silver. And besides not content with that, partly by his example, partly by his perswasion, he wrought so far upon his Nobles, that they likewise ingaged themselves in the like vow and promise:
For he expended 3000 Talents of Gold, 7000 of Silver. And beside not content with that, partly by his Exampl, partly by his persuasion, he wrought so Far upon his Nobles, that they likewise engaged themselves in the like Voelli and promise:
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so great an accession, say I, that, which hapned in our memory in the taking from the Church, did then in the addition to it, there was need of a Court of Augmentations, over which, the Chronicles testifie, one Iehiel was President.
so great an accession, say I, that, which happened in our memory in the taking from the Church, did then in the addition to it, there was need of a Court of Augmentations, over which, the Chronicles testify, one Jehiel was President.
that there were certaine Court-Ratts (haply Ieroboam and others of the same stamp,) who would perswade the King, as they in the Prophet, That the House of GOD needed no sieling ;
that there were certain Court-Ratts (haply Jeroboam and Others of the same stamp,) who would persuade the King, as they in the Prophet, That the House of GOD needed no sieling;
and that they, to this end, were ready to make inquisation into Sauls and Abners Vowes, and (which is easily done) pick out some holes, find out some tricks, to make those Vowes null and invalid. These Counsellers were not effectuall with the True-hearted King, but such Counsellers there were;
and that they, to this end, were ready to make inquisation into Saul's and Abners Vows, and (which is Easily done) pick out Some holes, find out Some tricks, to make those Vows null and invalid. These Counsellers were not effectual with the Truehearted King, but such Counsellers there were;
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You see whether the Words tend (and at the first veiw deliver themselves) Viz. to the conservation of the Sacred Patrimony, to the repelling of Sacrilegious hands from it,
You see whither the Words tend (and At the First view deliver themselves) Viz. to the conservation of the Sacred Patrimony, to the repelling of Sacrilegious hands from it,
That those Worthies, not to be named without all honorable respect, whose help GOD made use of for the Reformation of Religion, were very sollicitous for the Reformation of Doctrine, but lesse attended the Churches Patrimony ;
That those Worthies, not to be nam without all honourable respect, whose help GOD made use of for the Reformation of Religion, were very solicitous for the Reformation of Doctrine, but less attended the Churches Patrimony;
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and almost said, what the King of Sodom did to Abraham, though in another sense, Give us the Soules, and take the rest to You. But as they, who thought they should find the Baptist in Kings Courts,
and almost said, what the King of Sodom did to Abraham, though in Another sense, Give us the Souls, and take the rest to You. But as they, who Thought they should find the Baptist in Kings Courts,
Which Errour, though a small one (and a small one indeed it is, if we compare it with those great and famous acts performed by them) yet, we may justly feare,
Which Error, though a small one (and a small one indeed it is, if we compare it with those great and famous acts performed by them) yet, we may justly Fear,
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and all that is called HOLY come to ruin, there lyes a necessity upon us to plead for the Churches Patrimony: That, which is left of it, let us aneil and rub over with this bitter juice;
and all that is called HOLY come to ruin, there lies a necessity upon us to plead for the Churches Patrimony: That, which is left of it, let us aneil and rub over with this bitter juice;
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And indeed to confesse the truth, this blur upon our Age, that Holy Things are so Devoured, much troubles me, (though there were, there were indeed, in Solomons time, such, whose teeth itched to be at them.) But this troubles me more, that we Divines see these things, and are lukewarme, nay silent;
And indeed to confess the truth, this blur upon our Age, that Holy Things Are so Devoured, much Troubles me, (though there were, there were indeed, in Solomons time, such, whose teeth itched to be At them.) But this Troubles me more, that we Divines see these things, and Are lukewarm, nay silent;
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And (which I have not seldome wondred at in these men) wee are ever talking of increasing the Light, seldom or never of allowing Oyle. But we must preach for one,
And (which I have not seldom wondered At in these men) we Are ever talking of increasing the Light, seldom or never of allowing Oil. But we must preach for one,
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and strangled, if they should, even unwittingly, swallow down that which is Holy: This if accomplished, I shall hope for dayes as good as SOLOMONS. If not — But I will not presage any thing greivous.
and strangled, if they should, even unwittingly, swallow down that which is Holy: This if accomplished, I shall hope for days as good as SOLOMONS. If not — But I will not presage any thing grievous.
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The First, for my more distinct progresse, J shall part into 3. Members. 1. What Things those are which Solomon calls HOLY. 2. Who they are that Devoure them. 3. They, that do, ingage themselves in a great sin, catch themselves in a Snare. 1. OF the first.
The First, for my more distinct progress, J shall part into 3. Members. 1. What Things those Are which Solomon calls HOLY. 2. Who they Are that Devour them. 3. They, that do, engage themselves in a great since, catch themselves in a Snare. 1. OF the First.
namely Holinesse it selfe, with which they must bee adorned, who looke to enter into that holy and heavenly Hierusalem. It is the Encomium given to God by the Holy Angells (so by them, so by us, ) P. Esay 6. 3. Holy, Holy, Holy:
namely Holiness it self, with which they must be adorned, who look to enter into that holy and heavenly Jerusalem. It is the Encomium given to God by the Holy Angels (so by them, so by us,) P. Isaiah 6. 3. Holy, Holy, Holy:
This is the will of God, ought to be ours. Since God the Father hath chosen his Church (which we are) before the world. God the Son Redeemed from the world:
This is the will of God, ought to be ours. Since God the Father hath chosen his Church (which we Are) before the world. God the Son Redeemed from the world:
2. But, for the begetting of Holinesse, first, and then increasing it, in us, Hee hath sanctified a second sort of Holy things. To wit, Foure Meanes: 1 The Word. 2 Prayer. 3 Sacraments. 4 Censures. 1 The Word, principally;
2. But, for the begetting of Holiness, First, and then increasing it, in us, He hath sanctified a second sort of Holy things. To wit, Foure Means: 1 The Word. 2 Prayer. 3 Sacraments. 4 Censures. 1 The Word, principally;
3 Then the Holy Sacraments. 1 Of Baptisme, Ephes. 5. 2 Of the Eucharist, Hebr. 13. 4 Lastly, Censures. These Christ calleth Holy, not to be cast to dogs ;
3 Then the Holy Sacraments. 1 Of Baptism, Ephesians 5. 2 Of the Eucharist, Hebrew 13. 4 Lastly, Censures. These christ calls Holy, not to be cast to Dogs;
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3. Further, for the exercising of these Meanes, and applying them to that use to which he hath ordained them, Hee hath sanctified a third sort of Holy things: Which is threefold. 1 Of the Place, where. 2 Of the Time, when. 3 Of the Persons, by whom, they ought to be administred. 1. Of the Place ;
3. Further, for the exercising of these Means, and applying them to that use to which he hath ordained them, He hath sanctified a third sort of Holy things: Which is threefold. 1 Of the Place, where. 2 Of the Time, when. 3 Of the Persons, by whom, they ought to be administered. 1. Of the Place;
4. But to these Persons thus imploy'd in Divine Offices, and making little account of their own in respect of Holy things, a fourth kinde, viz. of Holy Tribute was appointed for their mantenance and lively-hood. Ezechias, the best of Kings, hath very well comprised the whole businesse, appointing a fit portion to the Priests & Levites, that they might more couragiously attend the study of the Law. Which portion that it should be deemed Holy, there was an expresse command by GOD Himselfe:
4. But to these Persons thus employed in Divine Offices, and making little account of their own in respect of Holy things, a fourth kind, viz. of Holy Tribute was appointed for their maintenance and livelihood. Hezekiah, the best of Kings, hath very well comprised the Whole business, appointing a fit portion to the Priests & Levites, that they might more courageously attend the study of the Law. Which portion that it should be deemed Holy, there was an express command by GOD Himself:
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So you have a fourefold sort of Holy things, one issuing from another, and appointed for the conservation each of other. 1 Holy Manners. 2 Holy Meanes. 3 Holy Persons. 4 Holy Revenues. Our busines is about this fourth.
So you have a fourfold sort of Holy things, one issuing from Another, and appointed for the conservation each of other. 1 Holy Manners. 2 Holy Means. 3 Holy Persons. 4 Holy Revenues. Our business is about this fourth.
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The Church had a Patent granted her, by vertue whereof every one had leave to alienate and set apart what he would of his own to holy uses, and that either by way of Freewill offering, or by Vow ; whether it were Person ;
The Church had a Patent granted her, by virtue whereof every one had leave to alienate and Set apart what he would of his own to holy uses, and that either by Way of Freewill offering, or by Voelli; whither it were Person;
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The same gracious Licence remained under the Gospell, for any to lay downe, what, how much hee would, of his own, at the Apostles feet, that is, to give, bestow, dedicate, consecrate his Goods to God.
The same gracious Licence remained under the Gospel, for any to lay down, what, how much he would, of his own, At the Apostles feet, that is, to give, bestow, dedicate, consecrate his Goods to God.
or how much. Abraham the father of the Faithfull (wholly to bee imitated by his Children for the Place and Measure of their donation) layd upon himselfe the Tith, the Leviticall Law being not then written.
or how much. Abraham the father of the Faithful (wholly to be imitated by his Children for the Place and Measure of their donation) laid upon himself the Tith, the Levitical Law being not then written.
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How so, who declared to him the measure of the Divine portion? no doubt but the Holy Spirit to so holy a man. That same Spirit, who before had tacitely dictated it to Abraham, did afterward by an expresse Law take order for that and no other portion, to bee payd to Persons consecrated by Him.
How so, who declared to him the measure of the Divine portion? no doubt but the Holy Spirit to so holy a man. That same Spirit, who before had tacitly dictated it to Abraham, did afterwards by an express Law take order for that and no other portion, to be paid to Persons consecrated by Him.
Indeed to some this seemes wholly ceremonial, as all things doe now a dayes that touch the purse. Others will not allow any portion to be by Natural Right, nor so great by Positive. That GOD was indeed as carefull for our sustenance,
Indeed to Some this seems wholly ceremonial, as all things do now a days that touch the purse. Others will not allow any portion to be by Natural Right, nor so great by Positive. That GOD was indeed as careful for our sustenance,
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and therefore betake my self to the more received opinion, that Tithes have their force from the Imposition of the Church. For the same power which the Church had of old to make Ordinances, and to charg it self with a Shekel or the third part of a Shekel for the Service of the House of God remaineth still the same under the Gospel, in which you shall meet with NONLATINALPHABET and NONLATINALPHABET, Decrees and Ordinances ;
and Therefore betake my self to the more received opinion, that Tithes have their force from the Imposition of the Church. For the same power which the Church had of old to make Ordinances, and to charge it self with a Shekel or the third part of a Shekel for the Service of the House of God remains still the same under the Gospel, in which you shall meet with and, Decrees and Ordinances;
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for Offerings. When therefore the Primitive Church would take order for a set allowance for such as attended the Divine Service, turning her selfe on all sides,
for Offerings. When Therefore the Primitive Church would take order for a Set allowance for such as attended the Divine Service, turning her self on all sides,
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this Earth, which thou tillest, is mine; these Seeds, which thou sowest, are mine; these Beasts, which thou imployest, mine; the Raine and Showers, mine; the Sun and heat, mine; all, mine;
this Earth, which thou tillest, is mine; these Seeds, which thou sowest, Are mine; these Beasts, which thou employest, mine; the Rain and Showers, mine; the Sun and heat, mine; all, mine;
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This Portion therefore the Church hath hallowed, and given that honor to God the author of this Imposition, to beleive that He best knew the Measure of His own Tribute ;
This Portion Therefore the Church hath hallowed, and given that honour to God the author of this Imposition, to believe that He best knew the Measure of His own Tribute;
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but, however, would not perswade her to it; and that upon this ground; both, because a dangerous custome might thence arise, to hold for Sacred what we list,
but, however, would not persuade her to it; and that upon this ground; both, Because a dangerous custom might thence arise, to hold for Sacred what we list,
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and also, because the rights of inheritances ought to be most holy: and God calleth His Covenants, Covenants of salt, therefore not to be made and unmade, incroach'd upon, exchang'd, or repealed at our pleasure:
and also, Because the rights of inheritances ought to be most holy: and God calls His Covenants, Covenants of salt, Therefore not to be made and unmade, encroached upon, exchanged, or repealed At our pleasure:
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Againe, because an ancient Law ought not to be antiquated, saving for its (NONLATINALPHABET or NONLATINALPHABET) weaknesse or unprofitablenesse. Heer's neither.
Again, Because an ancient Law ought not to be antiquated, Saving for its (or) weakness or unprofitableness. Here's neither.
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For I see its strength from the Author, Consent, Custome, Multitude ; and not the mute or silent, but the expresse and clear approbation of all ages. And its use, as manifestly:
For I see its strength from the Author, Consent, Custom, Multitude; and not the mute or silent, but the express and clear approbation of all ages. And its use, as manifestly:
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There was a complaint of the Church of Scotland exhibited to the Parliament at Edinburgh, A. D. MDLXV, when I read the eighth Leafe of it, it pities me for them:
There was a complaint of the Church of Scotland exhibited to the Parliament At Edinburgh, A. D. MDLXV, when I read the eighth Leaf of it, it pities me for them:
if it be Anothers, we snatch at it, and, lest the true owner of it should come upon us and take the bit out of our mouthes, we swallow it down suddenly and all together.
if it be Another's, we snatch At it, and, lest the true owner of it should come upon us and take the bit out of our mouths, we swallow it down suddenly and all together.
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4 Lastly, what usually falls out to such devouring and ravenous creatures, as Kites, Wolves, Locusts, that they are ever starvlings, none of them growes the fatter, or in better case ; even so to these.
4 Lastly, what usually falls out to such devouring and ravenous creatures, as Kites, Wolves, Locusts, that they Are ever starvlings, none of them grows the fatter, or in better case; even so to these.
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so these are ever snatching, and ever in want, GOD blowing upon their goods thus gotten, that we may even wonder what is become of that masse of treasure which, not many yeares since, went into the stomach of the Common-wealth. Let this tell us what it is to Devoure :
so these Are ever snatching, and ever in want, GOD blowing upon their goods thus got, that we may even wonder what is become of that mass of treasure which, not many Years since, went into the stomach of the Commonwealth. Let this tell us what it is to Devour:
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Namely, 2 Greedily to swallow down, 1 What is not ours but Gods, 3 With which we shall not be nourished, 4 nor satisfied. I have done with the Thing : now breifly of the Persons.
Namely, 2 Greedily to swallow down, 1 What is not ours but God's, 3 With which we shall not be nourished, 4 nor satisfied. I have done with the Thing: now briefly of the Persons.
how great a sinner is hee, who taketh away that which is anothers, to which he hath no Right, no nor any capacity of Right (as they say) and that with injury to God ;
how great a sinner is he, who Takes away that which is another's, to which he hath no Right, not nor any capacity of Right (as they say) and that with injury to God;
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but so Theirs, that, first, Gods: and these men sin, first, against Heaven, then against Vs: for His primary Right God reserveth to Himselfe. If every ones owne to the true owner, then, what is Gods, to God. But these are Gods, if we will believe God. Gods, twice, indeed. First, by His Creation ;
but so Theirs, that, First, God's: and these men since, First, against Heaven, then against Us: for His primary Right God reserveth to Himself. If every ones own to the true owner, then, what is God's, to God. But these Are God's, if we will believe God. God's, twice, indeed. First, by His Creation;
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Which God by a secondary Right hath made over to Vs, as most just that We, who are constituted for men in the things which appertain to God, should be constituted for God in those things which appertain to Men ;
Which God by a secondary Right hath made over to Us, as most just that We, who Are constituted for men in the things which appertain to God, should be constituted for God in those things which appertain to Men;
that We, who reach to Men the things which are Gods, should receive, the things which are Gods, from Men. GOD hath made over to us this Right, and that so strictly, that it is lawfull, not only not to take any thing away, no not by Ignorance ;
that We, who reach to Men the things which Are God's, should receive, the things which Are God's, from Men. GOD hath made over to us this Right, and that so strictly, that it is lawful, not only not to take any thing away, no not by Ignorance;
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Whereupon that good Prince Nehemiah protesteth, not only that He did not take away the Holy things, but, that He was absent from the City, when they were taken away.
Whereupon that good Prince Nehemiah protesteth, not only that He did not take away the Holy things, but, that He was absent from the city, when they were taken away.
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And that if he had beene present, rather than have suffered it, hee would (with Artaxerxes ) have bestowed somewhat from his own Exchequer, or (with Pharaoh ) from his own Table. I say therfore, that they, who cut the Levits short of what they ought to receive, offend against God, whether they do it by force or by fraud ;
And that if he had been present, rather than have suffered it, he would (with Artaxerxes) have bestowed somewhat from his own Exchequer, or (with Pharaoh) from his own Table. I say Therefore, that they, who Cut the Levits short of what they ought to receive, offend against God, whither they do it by force or by fraud;
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for it was with the spoile of the Temple, and the alienating of the Tithes: Tobias furnished himselfe a chamber in the Porch of God, for his Profit and Convenience: Baltazar for His Pleasure drank out of the Vessels of the Sanctuary :
for it was with the spoil of the Temple, and the alienating of the Tithes: Tobias furnished himself a chamber in the Porch of God, for his Profit and Convenience: Balthazar for His Pleasure drank out of the Vessels of the Sanctuary:
as was likewise that Sacrilegious Couple, who durst invade the Church Threasure, and detein but a part of that which had touch'd the feet of the Apostles. Every one of these was guilty of Sacrilege.
as was likewise that Sacrilegious Couple, who durst invade the Church Treasure, and detain but a part of that which had touched the feet of the Apostles. Every one of these was guilty of Sacrilege.
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Now we must speak concerning the second Sort. A kind of men there is indeed, who have a Right, but they wickedly abuse that Right. You think, perhaps, I will go far hence to seeke;
Now we must speak Concerning the second Sort. A kind of men there is indeed, who have a Right, but they wickedly abuse that Right. You think, perhaps, I will go Far hence to seek;
and even amongst us, there are many, too too many, who Devoure Holy things. For (which, it is to be feared, some of vs do) by sloth and Idlenesse, to tarry here like Drones, to fling away our precious houres, to flow in Luxury, to be at leasure for feasts,
and even among us, there Are many, too too many, who Devour Holy things. For (which, it is to be feared, Some of us do) by sloth and Idleness, to tarry Here like Drones, to fling away our precious hours, to flow in Luxury, to be At leisure for feasts,
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and playes, and vanities, to do these things, and yet to fatten our selves with those things which are consecrated to Holy uses, this is, in our Saviours judgment, to Devoure, and spend our Fathers goods in riotous Living. I will come nearer yet.
and plays, and vanities, to do these things, and yet to fatten our selves with those things which Are consecrated to Holy uses, this is, in our Saviors judgement, to Devour, and spend our Father's goods in riotous Living. I will come nearer yet.
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A great part of that former Devouring came from our selves: and therefore are Holy things Devoured by others, because they are Devoured by Our selves :
A great part of that former Devouring Come from our selves: and Therefore Are Holy things Devoured by Others, Because they Are Devoured by Our selves:
And indeed as lawfull (think some) for them, to gather the Holy Tiths, and to neglect the Holy Duties, as for Us. And truly (to tell you my feares) they who now sheere the fleece, will one day pull off skin and fleece together;
And indeed as lawful (think Some) for them, to gather the Holy Tiths, and to neglect the Holy Duties, as for Us. And truly (to tell you my fears) they who now shear the fleece, will one day pull off skin and fleece together;
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but, a high wickednes, not only for those Locusts, but even for us too. May there be heapes, heapes of provision, but for them that war the Holy warfare ;
but, a high wickedness, not only for those Locusts, but even for us too. May there be heaps, heaps of provision, but for them that war the Holy warfare;
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In truth there is such a cursed holy hunger, that there will be Theft, there will bee Sacrilege, there will be a totall overthrow of all that is called Holy, unlesse God Himselfe take order, to the contrary, by immediate command, countermand,
In truth there is such a cursed holy hunger, that there will be Theft, there will be Sacrilege, there will be a total overthrow of all that is called Holy, unless God Himself take order, to the contrary, by immediate command, countermand,
let them not meddle with the Field, it is an Acheldama, a field of bloud. Let them not take away the gifts of the Temple, for they are wrapt about with the Anathema of Heaven, a curse for the spoylers.
let them not meddle with the Field, it is an Acheldama, a field of blood. Let them not take away the Gifts of the Temple, for they Are wrapped about with the Anathema of Heaven, a curse for the spoilers.
By which word Solomon very aptly, and elegantly compareth the whole matter, whereof he treateth, to Fowling, wherein Satan the great hunter of soules, (for so H. David, Psalm 91. 3. so Saint Paul calls him, 2 Tim. 2. 26.) waiting for his prey, layeth out, for his bait, Church Lands and Revenues, but covered over with the Crime of Sacrilege, as with a gin or snare. There you may see our Clergy-eaters, who (as Pharaoh thought,
By which word Solomon very aptly, and elegantly compareth the Whole matter, whereof he Treateth, to Fowling, wherein Satan the great hunter of Souls, (for so H. David, Psalm 91. 3. so Saint Paul calls him, 2 Tim. 2. 26.) waiting for his prey, Layeth out, for his bait, Church Lands and Revenues, but covered over with the Crime of Sacrilege, as with a gin or snare. There you may see our Clergy-eaters, who (as Pharaoh Thought,
when he opprest the Church, Come let us deale wisely ) take themselves to be very wise, having made a gaine of holy things, hasten to the snare with those foolish birds, (Prov. 7.23.) not knowing that it is for their life:
when he oppressed the Church, Come let us deal wisely) take themselves to be very wise, having made a gain of holy things, hasten to the snare with those foolish Birds, (Curae 7.23.) not knowing that it is for their life:
Fly as soone as the• see the prey, to take, but are taken, and devouring the prey, are made his prey, who goes about, day and night, seeking whom he may devoure.
Fly as soon as the• see the prey, to take, but Are taken, and devouring the prey, Are made his prey, who Goes about, day and night, seeking whom he may devour.
The bait, some little profit of iniquity, or some small trifling pleasure of sin; the snare, the sin, with its sting, viz. the fearefull curse of the Law.
The bait, Some little profit of iniquity, or Some small trifling pleasure of since; the snare, the since, with its sting, viz. the fearful curse of the Law.
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the snare I shall shew, if you please, even in Prophane stories. Cambyses, who rifled the Temple of Iupiter Hammon, found it destructive to himselfe: Brennus, who robbed the Delphick, found it destructive to himselfe and his. Crassus who did as much to the Temple at Hierusalem, was forced to swallow downe melted Gold with the same chaps, which he had before devoured the Holy things with.
the snare I shall show, if you please, even in Profane stories. Cambyses, who rifled the Temple of Iupiter Hammon, found it destructive to himself: Brennus, who robbed the Delphic, found it destructive to himself and his. Crassus who did as much to the Temple At Jerusalem, was forced to swallow down melted Gold with the same chaps, which he had before devoured the Holy things with.
Achan, who was the first that adventured to add the Sacred Wedge of Gold to his owne housholdstuffe, was devoured of a heap of stones in the Valley of Achor. Baltazar, when he held the sacred Vessells betwixt his fingers, saw, over against him on a Wall, fingers, which proved fatall to his life and Kingdom.
achan, who was the First that adventured to add the Sacred Wedge of Gold to his own Household stuff, was devoured of a heap of stones in the Valley of Achor. Balthazar, when he held the sacred Vessels betwixt his fingers, saw, over against him on a Wall, fingers, which proved fatal to his life and Kingdom.
But because 'tis an easie matter to find the just vengeance upon Sacrilege, under the Law, and the credit of the Old Testament is in this point suspected, I had rather shew it from the New. There, Iudas who first filch'd from his Masters baggs, afterwards betrayed his Master himselfe,
But Because it's an easy matter to find the just vengeance upon Sacrilege, under the Law, and the credit of the Old Testament is in this point suspected, I had rather show it from the New. There, Iudas who First filched from his Masters bags, afterwards betrayed his Master himself,
and, as a just punishment of his former sins, taught us by his miserable example, that there is an halter, a snare, which lyeth hid in these Holy things. This befell him who theiv'd from Christ. But they, who first dared to make an inrode upon the Church stook, (though it be all one) I say not to take it away being given,
and, as a just punishment of his former Sins, taught us by his miserable Exampl, that there is an halter, a snare, which lies hid in these Holy things. This befell him who theived from christ. But they, who First dared to make an inroad upon the Church stook, (though it be all one) I say not to take it away being given,
nor interceding for the fact) were choaked with a sudden and most horrid death, upon a word of the Apostle. Vpon which place I will stand a little more:
nor interceding for the fact) were choked with a sudden and most horrid death, upon a word of the Apostle. Upon which place I will stand a little more:
Seventhly, with death immediately from Heaven, wherby God declared, as it were from Heaven, that he himselfe was the avenger of so great a wickednesse.
Seventhly, with death immediately from Heaven, whereby God declared, as it were from Heaven, that he himself was the avenger of so great a wickedness.
These examples, Fathers and Brethren, are from the Gospel. The Gospel is no milder against these men then is the Law. And even the Gospel itselfe, the Minister of life, hath its snare, a snare of death, for that man,
These Examples, Father's and Brothers, Are from the Gospel. The Gospel is no milder against these men then is the Law. And even the Gospel itself, the Minister of life, hath its snare, a snare of death, for that man,
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That Thunderbolt of St. Peter effected the businesse sooner; this Snare of Solomon, slower: but both this and that bring the same businesse about, have the same issue.
That Thunderbolt of Saint Peter effected the business sooner; this Snare of Solomon, slower: but both this and that bring the same business about, have the same issue.
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but being wholly intent and set upon the prey, they tast its sweetnes, but take no heed to the danger, with which they intangle and snare both Soul and Conscience.
but being wholly intent and Set upon the prey, they taste its sweetness, but take no heed to the danger, with which they entangle and snare both Soul and Conscience.
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but when they would get loose, they shall find that they are held with the cords of sin, Pro. 5. 22. with the snares of death, Psal. 118. and that the judgment, which, perchance, rusheth not suddenly upon them,
but when they would get lose, they shall find that they Are held with the cords of since, Pro 5. 22. with the snares of death, Psalm 118. and that the judgement, which, perchance, Rushes not suddenly upon them,
a prey, I say, to the Devil, ( GOD and what belongs to God, having been formerly his prey) by that most just sentence, P. Ier. 30. 16. They that devoure thee shall be devoured.
a prey, I say, to the devil, (GOD and what belongs to God, having been formerly his prey) by that most just sentence, P. Jeremiah 30. 16. They that devour thee shall be devoured.
For such is the nature of this sin, that it reacheth all the Camp over, that it makes the whole Common-wealth a valley of Achor. Touching the Sacrilegious Person himselfe, we have told you, that he provides very il for his own private fortune, into which he bringeth this cursed gain,
For such is the nature of this since, that it reaches all the Camp over, that it makes the Whole Commonwealth a valley of Achor. Touching the Sacrilegious Person himself, we have told you, that he provides very ill for his own private fortune, into which he brings this cursed gain,
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the punishment, this, denounced by the P. Haggai. Worse, then so, betides their Souls, which they fill with Satan, who catcheth them in an inexplicable Snare, and reserveth them to that Iudgment which is insufferable.
the punishment, this, denounced by the P. Chaggai. Worse, then so, betides their Souls, which they fill with Satan, who Catches them in an inexplicable Snare, and reserveth them to that Judgement which is insufferable.
What they tooke from the Temple, they were forc'd to fling away upon the Lawyers, the Bar-Locusts. Because Devotion to God decreased, the commings in to the Exchequer increased.
What they took from the Temple, they were forced to fling away upon the Lawyers, the Bar-Locusts. Because Devotion to God decreased, the comings in to the Exchequer increased.
For by weakning the hands of the present Clergy, and alienating the minds of others for the future, either there will be no Prophet at all, or he, that shall be, will himselfe be a Snare in the waies of Israel. The People will become the prey of the Dragon: of that Dragon who standeth before the woman now ready to bring forth, that,
For by weakening the hands of the present Clergy, and alienating the minds of Others for the future, either there will be no Prophet At all, or he, that shall be, will himself be a Snare in the ways of Israel. The People will become the prey of the Dragon: of that Dragon who Stands before the woman now ready to bring forth, that,
For whereas these foure kinds of Holys cleave, and are, as it were, bound up together, 1 Holy Manners. 2 Meanes. 3 Persons. 4 Revenues. There is but one bit of all;
For whereas these foure Kinds of Holys cleave, and Are, as it were, bound up together, 1 Holy Manners. 2 Means. 3 Persons. 4 Revenues. There is but one bit of all;
and, it cannot be but, he, that shall swallow one, must needs swallow all the rest, at the same draught 1 Let there be no Revenue, there wil be no Levite. H. Nehe. 13.10.
and, it cannot be but, he, that shall swallow one, must needs swallow all the rest, At the same draught 1 Let there be no Revenue, there will be no Levite. H. Neh 13.10.
and give over the House of God, unlesse order be taken for their sufficient mantenance. 2 Let there be no Prophet, there will be no Prophecy, no Law. If those be but once gone, there will be no learned Preist, to teach the people.
and give over the House of God, unless order be taken for their sufficient maintenance. 2 Let there be no Prophet, there will be no Prophecy, no Law. If those be but once gone, there will be no learned Priest, to teach the people.
The Holy Spirit joynes these two together. 2 Chro. 15,3. Without 1 a Teaching Preist, and without the 2 Law. 3 Let there be no Prophesy, and there shall be no People. K. Solomons word for it.
The Holy Spirit joins these two together. 2 Chro 15,3. Without 1 a Teaching Priest, and without the 2 Law. 3 Let there be no Prophesy, and there shall be no People. K. Solomons word for it.
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those men, who Devoure Holy things, Devoure also the Prophets, as they did their Iudges. But they, who devoure the Prophets, devoure Soules. They, that devoure Soules, devoure the People of GOD as it were bread. Whosoever then swallow down Holy things, are the gulfs not only of Revenues and Mantenance, but also of the Prophets ;
those men, who Devour Holy things, Devour also the prophets, as they did their Judges. But they, who devour the prophets, devour Souls. They, that devour Souls, devour the People of GOD as it were bred. Whosoever then swallow down Holy things, Are the gulfs not only of Revenues and Maintenance, but also of the prophets;
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Say I these things after the manner of men? Say not the Holy Scriptures the same also? What all Heathen writers inculcate, that, Honour is the Nurse of the Arts, the same doth St. Paul, thrice in a verse, affirme to be the Nurse of Divinity. That we must plow, sowe, thresh, in Hope :
Say I these things After the manner of men? Say not the Holy Scriptures the same also? What all Heathen writers inculcate, that, Honour is the Nurse of the Arts, the same does Saint Paul, thrice in a verse, affirm to be the Nurse of Divinity. That we must blow, sow, thresh, in Hope:
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that without this Hope of Carnal things, we may bid adieu to the harvest of Spiritual. K. SOLOMON said, where the Crib is empty, the Oxen faile: He said it for us:
that without this Hope of Carnal things, we may bid adieu to the harvest of Spiritual. K. SOLOMON said, where the Crib is empty, the Oxen fail: He said it for us:
who in vaine expect well manag'd Oxen, unlesse we store up Provender for them. A wiser then K. Solomon said, though not of this matter, yet not beside it,
who in vain expect well managed Oxen, unless we store up Provender for them. A Wiser then K. Solomon said, though not of this matter, yet not beside it,
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unlesse there be a Carcass there will be no Eagles. He said it to us, who in vaine expect Eagles, if we take away the Carcass. The study of Divinity must have its incouragements.
unless there be a Carcase there will be no Eagles. He said it to us, who in vain expect Eagles, if we take away the Carcase. The study of Divinity must have its encouragements.
(for we must understand him to speak of both, as I formerly acquainted you.) bountifully, not sparingly, not only supplying want, but also abundant. Besides, he that will have a Bishop to be given to Hospitality, as well as apt to teach (and indeed if there be any prejudice against it, he puts, in the first place, given to Hospitality ) would have him to be not only well furnished from his Study, for Doctrine ;
(for we must understand him to speak of both, as I formerly acquainted you.) bountifully, not sparingly, not only supplying want, but also abundant. Beside, he that will have a Bishop to be given to Hospitality, as well as apt to teach (and indeed if there be any prejudice against it, he puts, in the First place, given to Hospitality) would have him to be not only well furnished from his Study, for Doctrine;
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So under K. Hezechiah. Nor was there ever a merrier world, then under those Kings, who have been bountifull to the Levits. Nor ever a more dismall face of the State, then under those Kings, who look'd with a Malignant, envious eye upon the Levits.
So under K. Hezekiah. Nor was there ever a merrier world, then under those Kings, who have been bountiful to the Levits. Nor ever a more dismal face of the State, then under those Kings, who looked with a Malignant, envious eye upon the Levits.
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the Reason: why, their fortune was to bow themselves for a piece of silver, and a bit of bread. Doeg was in more esteem then was Ahimelech. Look on Ieroboam's. Whosoever would was consecrated Preist, even of the lowest of the people: the Reason: why, the lowest are fit enough for the lowest condition. And, with Us, ( Fathers and Brethren ) if we would fling away our paines at so low a price, as some,
the Reason: why, their fortune was to bow themselves for a piece of silver, and a bit of bred. Doeg was in more esteem then was Ahimelech. Look on Ieroboam's. Whosoever would was consecrated Priest, even of the lowest of the people: the Reason: why, the lowest Are fit enough for the lowest condition. And, with Us, (Father's and Brothers) if we would fling away our pains At so low a price, as Some,
any, that can but weare a long Gowne, and prate by the houre-glasse, and huddle out much, no matter what, to the purpose or beside, shall bee a fit PROPHET for Vs. What remaineth, I shall give you in a word.
any, that can but wear a long Gown, and prate by the Hourglass, and huddle out much, no matter what, to the purpose or beside, shall be a fit PROPHET for Us What remains, I shall give you in a word.
Which that it may not come to passe, ( Fathers and Brethren ) that there may be no more breaking of these staves, apply early remedies to this disease.
Which that it may not come to pass, (Father's and Brothers) that there may be no more breaking of these staves, apply early remedies to this disease.
r-crq d pn31 vmb xx vvi pc-acp vvi, (n2 cc n2) d a-acp vmb vbi dx av-dc vvg pp-f d n2, vvb j n2 p-acp d n1.
My judgement concerning it, and myselfe too, I, a Prophet of the same Order, though not of the same Worth, submit to you who are the Prophets, and Fathers of the English Prophets.
My judgement Concerning it, and myself too, I, a Prophet of the same Order, though not of the same Worth, submit to you who Are the prophets, and Father's of the English prophets.
po11 n1 vvg pn31, cc px11 av, pns11, dt n1 pp-f dt d n1, cs xx pp-f dt d j, vvi p-acp pn22 r-crq vbr dt n2, cc n2 pp-f dt jp n2.
