Sacrilege a Snare. A SERMON PREACHED, AD clerum, In the university of Cambridg, by the R. REVEREND FATHER IN GOD Lancelot Andrews: Late L. BISHOP of WINCHESTER. when he proceeded Doctor in Divinity: Translated for the benefit of the public. Will a man rob GOD? yet ye have robbed me: But ye say, wherein have we robbed thee? In Tithes and Offerings. Ye are cursed with a curse; for ye have robbed me, even this whole Nation. Bring ye all the Tithes into the Store-House, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it. P. Malachy 3. chap. 8. 9, 10. v. LONDON, Printed by T. B. for Andrew Hebb, at the Bell in St. PAUL'S churchyard. 1646. Sacrilege a Snare. PROV. XX. XXV. It is a snare to the Man who devoureth that which is HOLY. 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, as the former Nine, by Solomon; But some at one time, some at another, as the matter and occasion afforded, were uttered by the King, observed by standers by, and, afterwards, not without great benefit, though without order, committed to Writing. And other occasions there were for uttering others (for, so wise a man spoke nothing rashly or unseasonably;) but, for this proverb now in hand, what hint was given, to what it was an answer, upon what occasion it was propounded, is not so evident. For what? Solomon was no Grater on the Laity, much less (which is as infamous) on the Clergy. None more bountiful than he, towards Holy things; 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 Solomon's 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: And indeed to this pass it came, that Interpreters, of no small account with me, are of opinion it was so; and that there were some such in those days, of whom there are not a few, now. 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 Threasury for the building of the Temple, might be Alienated, and spent upon Court Vanities. I shall diduce this a little higher. To David (whom the Holy Scriptures call a Man after God's heart) God gave such a mind, 2 Sam. 7.2. 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, Philip, 4. ●2. when groaning under the cross; never Abound, ever in Need. The Temple must have its share in Prosperity; so thought David, so with David all the Saints. In times of War and distractions the Church must be content with goatskins; In Peace, and settled times, she requireth Carved works and Cedar. To this therefore David wholly gives and applies himself; 1 Chro. 26, 27. 28. 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 that not sparingly or grudgingly, and with an evil eye: 1 Chro. 26. 4. For he expended 3000 Talents of Gold, 7000 of Silver. And besides not content with that, partly by his example, partly by his persuasion, he wrought so far upon his Nobles, that they likewise engaged themselves in the like vow and promise: 1 Chro. 29. 7. By whose bounty there was an accession, of 5000 Talents of Gold, 10000 Talents of Silver, of brass 18000 Talents, and 100000 Talents of Iron; 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, 1 Chro. 29, 8. one Jehiel was President. This so great weight of Gold and Silver, when David, at the point of his death, delivered to Solomon his son, for the building of the Temple, it being as yet in the Threasury, and not brought into the Temple; 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 ceiling; P, Hag. 1,4 as He in the gospel, That Christ's head might be well enough without Ointment; To what purpose is this waste? St. Mark 14. 4. That therefore He should apply it to his Threasury, for which it was much fitter than the Temple; and that they, to this end, were ready to make inquisation into Saul's and Abner's vows, and (which is easily done) pick out some holes, find out some tricks, to make those vows null and invalid. These counsellors were not effectual with the True-hearted King, but such counsellors there were; and it seems probable to me, that this was the occasion of this Verse, and that the rabbis were not much out in their conjecture. That these counsellors were not effectual, this Verse declares; which, with Solomon and the like godly Princes, will for ever stop the mouths of such Petitions. And also, why they were not. For, it would be a certain Snare to himself, and the Ruin of his kingdom, if he should permit so great a wickedness. It is indeed a bait, sufficiently enticing, but wrapped about with a Snare not to be avoided. You see whether 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, and stupifying or deading their Teeth who do devour it. Which I would to GOD this our Age could be persuaded of; in which a wicked custom, hath prevailed, and grows daily more and more, of Laying hands upon HOLY Things; in which, there are no improvements to the Clergy, (would that were all?) there are frequent impairings; I say, frequent impairings; and I wish it might only be said, there are; and that there might never be cause of using the Future tense. But, I shall speak freely; what for that Unholy hunger after Gold, there is nothing esteemed HOLY; and the restitution of Holy Things is the pretence for SACRILEGE. Add to this humour of the present Age, another error; That those Worthies, not to be named 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 church's Patrimony; 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 King's Courts, so they, that think they shall find ABRAHAM there, are both deceived. 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, if not seasonably withstood, will lie heavy upon succeeding Ages: in which true-hearted honest men (from that of Solomon, Pro. 14. 4. Where no Oxen are, the crib is clean) presage barbarism, or somewhat worse, which I will not speak of; falsely perchance, and I pray GOD it prove so, but not rashly, I am sure, not without cause. So that, in very truth, unless we would have the Universities to be broken up, the Clergy to be trampled on, and all that is called HOLY come to ruin, there lies a necessity upon us to plead for the church's Patrimony: That, which is left of it, let us aneil and rub over with this bitter juice; let us show them the Snare in which they take pains to trap themselves; and, that it is not lawful for them to do what daily they attempt, unless it be lawful for them to blot this Verse out of the Holy Scriptures. 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 Solomon's 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; that we put up and devour these Devourings; that (which the Apostle complains of, 2. Cor. 11. 20.) We suffer if a man devour us, if a man bring us into beggary. But this most of all, that we ourselves, (so it is) daily expose ourselves to be eat and drunk up, as I may so say, by these Devourers of the Clergy. This is not the way, believe me, to effect what we desire. 'Tis the wish of many, and mine among the rest, that we may have a Learned and a Teaching Clergy: Grant it Lord Jesus, grant it speedily; It is a Holy and a wholesome wish: But, if we suffer the church's means to be thus gnawed and shaved, eaten, and devoured, a vain wish. This was one piece of Pharaoh's madness; He would have them sacrifice to the Lord; but not a sheep or ox to be allowed. Exod. 10. 24. And this is our error, our madness rather. Commanders of arms are a great deal wiser: first, they take care for Victuals, then for soldiers. But we daily list many strong, good soldiers; we bring them in no Provision, nay we suffer that they have to be taken from them. 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, as well as the other, the oil as well as the Light. We must often and vehemently call upon men to remember the Threasury of GOD: we must labour to bring them to that pass Solomon brought his, to esteem it a part of Religion, not to touch any thing set apart for Religion; to fast, rather than make their meals upon Holy Things: to give themselves for choked, and strangled, if they should, even unwittingly, swallow down that which is Holy: This if accomplished, I shall hope for days as good as Solomon's. If not— But I will not presage any thing grievous. I go on to my purpose. The Verse I shall divide, as it divides itself, into 2. Parts. The One, concerning Holy Things not to be devoured. 2. The Other, concerning vows not anxiously to be inquired into. The First, for my more distinct progress, i 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 sin, catch themselves in a Snare. 1. OF the first. By Solomon in this Chapter, that part of our substance is called Holy, wherewith (chap. 3. ver. 9) He told us, God ought to be honoured. For not Augustus alone hath power to tax the world, God hath also His power of Taxing; and that out of His full right over our Goods. Of which to take away all obscurity or doubt from any; under the Law He commanded two diverse coins of money. ¹ One stamped with the Sword, and sceptre of the Prince. ² The other with the Pot, and Rod of Aaron. By the One allotting to the Prince his Tribute, for his Protection of us; by his sceptre, against Injustice and Contention; by his Sword, against Hostility. By the Other allowing the Priest his due; by whose labour it is God's pleasure of dry Trees to make us live and flourish; and, living to Feed us with Heavenly Manna to eternal life. God the Father commanded both; God the Son paid both: Doves to the Temple, Tribute to the Prince. That First is the sacred Tribute. Of which to take a little more exact knowledge. Four things there are, which in Holy Scripture are called Holy. 1 What things are called Holy. 1. Among them that is the first and principal, for which the other are sanctified: I mean, the first Fruits of the Spirit; namely holiness itself, 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. Esay 6. 3. Holy, Holy, Holy: So hath God commanded us under the Law. Levit. 20.7 Be ye holy, for I am holy. So under the gospel, 1 Thess. 4. 3. This is the will of God even your holiness: This is the will of God, aught to be ours. Since a Eph, 1.4, God the Father hath chosen his Church (which we are) before the world. b Eph. 5,26 God the Son Redeemed from the world: and c 1 St Ioh. 2. 20. God the Spirit anointed in the world. You have the first, our Sanctification. 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, four means: ¹ The Word. ² Prayer. ³ Sacraments. ⁴ Censures. ¹ The Word, principally; d St. Joh. 17. 17. sanctify them by thy Truth, thy Word is Truth. ² To which Prayer is coupled. e 1. Tim. 4. 5. Sanctified by the Word of GOD and Prayer. 3 than the Holy Sacraments. ¹ Of baptism, Ephes. 5. ² Of the Eucharist, Hebr. 13. ⁴ Lastly, Censures. These Christ calleth f S. Matth. 7.6. Holy, not to be cast to dogs; Sanctified by himself, both to retain us in, and recall us to our duty. This the Second. Holy means. 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. Of the Place, where. ² Of the Time, when. ³ Of the Persons, by whom, they ought to be administered. 1. Of the Place; Which He therefore calleth Holy, and the Sanctuary, S. Matth. 24, 15. 2. Of the Time; Which He calleth the Holy day of the Lord, P. Esay 58. 13. 3. Of the Person; Whom He therefore calleth his Holy One, Deut. 33. 8. You have the Third. 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 mantenance and livelihood. Ezechias, the best of Kings, 2 Chro. 31. 4. 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: Both under the Law, where the People was taught to say; Deut. 26. 13. I have brought away the hallowed things out of my house; which was, to acknowledge that which was paid to the Levite as a Holy Tribute: and also under the gospel; where, not only those things we are exercised in, but, those also which we live upon, are termed by Saint Paul, 1 Cor. 9 13. the Holy things of the Temple. So you have a fourfold sort of Holy things, one issuing from another, and appointed for the conservation each of other. Holy Manners. ² Holy means. ³ Holy Persons. ⁴ Holy Revenues. Our business is about this fourth. For no man gapes after, or fastens his teeth upon those three: This last, this, this it is, upon which they set their teeth and stomach. Though indeed, as I shall show anon, there is but one bit, one draught of all. Truly, they are tied in a close and strong knot together, Holy Revenues, Holy Persons, Holy means, Holy Manners. Nor shall we be ever able to keep up Holy Manners without due means; nor due means without fit Persons; nor fit Persons without ample Revenues and comings in. This therefore which Solomon calleth Holy, is the Tribute of the Sanctuary. But what is that, or how so called? I shall tell you that, too. The Holy Scripture is plentiful about it; but it may be reduced to two heads. Of Oblation. ² Of Indiction. 1. Of Oblation; either by Vow, or Freewill; that the Hebrews call a a Vow, simply. vid. Gen, 28. 20. Neder, this b a freewill Offering. vid. Levit. 7. 16. Deut. 16. 10. joined with Missah. Levit. 27. Nedabah. These will fall into the second member, I will not prosecute it. Only this I say; 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 Vow; whether it were Person; or Beast, clean or unclean, of the Flock, or of the Herd; whether Houses or Lands, of inheritance or purchase. 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, Acts 4.35. that is, to give, bestow, dedicate, consecrate his Goods to God. 2. I come to the Indiction, that which is set and determined. And sure there was a necessity for this, lest, if those Freewill offerings should come in coldly, and the Threasury of the Church should be, as it is often, empty for want of a constant shower of Manna, the Priests should well nigh starve. I am to treat of a hard point, and (that, which grieves me most) but briefly. It is certain that in every one's estate there is a sacred part. This is more obscure, what that is, or how much. Gen. 14.20. 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 tithe, the levitical Law being not then written. 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 afterward by an express Law take order for that and no other portion, to be paid to Persons consecrated by Him. Numb. 18. 21. 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, as He was for the Levites. That there was nothing then reserved to the Positive Law, nor therefore now: and to this purpose they urge that in the 23. of St. Matth. Ye ought not to leave the other undone. I came hither to Preach, not to dispute: and therefore betake myself 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 itself 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, H. Nehe: 10. 33. Acts 11.29. 1 Cor. 16.1 in which you shall meet with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Decrees and Ordinances; Acts 24, 17. and those, not only, as St. Paul testifieth, for alms to the poor, but also, for Offerings. When therefore the Primitive Church would take order for a set allowance for such as attended the Divine Service, turning herself on all sides, and casting up her thoughts, she found out no equaler Portion which she could ordain, then that known old one and appointed by the Law, Viz. the tithe of the yearly comings in; the most equal in respect of GOD and Man. In respect of GOD, so St. Augustine in the person of GOD. Thou art mine, o man; this Earth, which thou tillest, is mine; these Seeds, which thou sowest, are mine; these Beasts, which thou imployest, mine; the rain and Showers, mine; the Sun and heat, mine; all, mine; thou which lendest only thy hand, deservest only the tithe; but I grant Nine to thee; give me the tithe. Could a more reasonable speech possibly be made? In respect of Man, that must needs be most equal, which is not too loose for one, too straight for another. By this, there is a most exact equality: the Rich are not spared, the poor are not oppressed: which is the common complaint of the Edicts of Princes; the Crow, there, better than the Dove. 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; and that no Councils of the Church, no Assemblies of the kingdom could settle that affair more wisely, than it was of old provided for by the Sacred Law; then the Lawyer himself (so absolute, that Justinian is nobody to him) had proclaimed many ages since. But then, you'll say, She who imposed it, may, when She will, forbid it I think not, 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, how much we list, as long as we list, if we grant that: 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, encroached upon, exchanged, or repealed at our pleasure: again, because an ancient Law ought not to be antiquated, saving for its ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) weakness or unprofitableness. here's neither. 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: for it hath a long time been employed, without complaint of any, to that use to which it was appointed: and, unless the sinews of it had been cut by certain Improper Proprietaries, it had been better employed, neither would the Church have ever complained in that point. And then, lastly, because, where by crafty counsel the tithe hath been changed into a stipend, they wish it undone: thence many errors, deceits, difficulties, complaints have risen. 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: I say no more, but what the Boys use to sing, Felix quem faciunt, &c. Happy they, whom other men's harms make to beware. Let this custom than stand inviolable; and so I shut up this first part, with telling you, that whatsoever is either dedicated by Vow, or imposed by Law is Holy; and (in the language of the Twelve Tables) Qui clepserit repserítue, Sacrilegus esto: whosoever diminisheth or devoureth it, is guilty of Sacrilege. 2 What it is to devour Holy things. You know now what are Holy things. What it is to devour Holy things, which I promised to show in the second place, now learn: The Prophet Malachy, for the Old Testament calls it a P Mal. 3.8 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to rob; Saint Luke, for the New, b Acts. 5.3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to defraud, or divert. In which point Solomon seems to me to have used a most fit word, when he called that devoured, which was most properly to be said to be alienated. 1. For, when we eat of our own, we eat, as mannerly people do, by morsels, well chewed and ground: 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. In that respect, first, properly said to devour, because not our own. 2 Secondly in this, because Greedily. Look me upon Seneca's mastiff, or rather the P. Esay's Dog, P. Isai. 56. 11. gaping at the table, never stirring his eyes, but wagging his tail, and fawning upon you, while you fling him somewhat. And then show me one of our Clergy-Devourers stretching his chops and soul upon the Church, means, gaping, and his teeth itching to be at them, ever and anon up with, Give me those grounds, give me that superfluous farm, that decayed Church. I pray what difference? In that respect, secondly, because Greedily taken. 3 again, mark that Dog well, you shall see him not only Greedy, but one that cannot be satisfied, never having enough. If a bone be flung to him, 'tis down in an instant, and he's gaping again, no less than afore. In like manner, you may observe these to be ever craving, sick of a dropsy; their thirst increaseth with their drink; you may know them to be a kin to the horseleech, whose daughters are ever crying, * pro. 30. 15 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Give, Give. 4 Lastly, what usually falls out to such devouring and ravenous creatures, as Kites, Wolves, Locusts, that they are ever starvelings, none of them grows the fatter, or in better case; Gen. 41. 4 even so to these. Just as Pharaoh's lean kine eat up the fat ones, and yet were ill favoured as before; 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 mass of treasure which, not many years since, went into the stomach of the commonwealth. Let this tell us what it is to devour: Namely, 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 briefly of the Persons. Who the Persons that devour, There is a twofold sort of men. Such as have no Right at all. Such as indeed have a Right, but shamefully and wickedly abuse it. 1 Such as have no Right. 1. Such as have no Right: Their sin is a hundred times more heinous, though both's be heinous. For if he sinneth, who flingeth away that which is his own; how great a sinner is he, who taketh away that which is another's, to which he hath no Right, no nor any capacity of Right (as they say) and that with injury to God; and that not to any God, but the living God. Every one his own; Rom. 13.7 Numb. 18 St. Matth 22. so justice wills: This is their own; but so Theirs, that, first, Gods: and these men sin, first, against Heaven, then against us: for His primary Right God reserveth to himself. If every one's own to the true owner, then, what is God's, to God. But these are God's, if we will believe God. Gods, twice, indeed. First, by His Creation; so that we must all necessarily say with David, 1 Chro 29, 14, These things which we give are all thine own: we give thee but thine own. By His Creation, first; by our Dedication, secondly. 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 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; Levit. 5. But (which is lawful in Civil matters) not to sell; P. Eze, 48. 14. I say not, not all, but not a part. Not to sell, not to buy? much less than to devour. And truly this is not his fault alone who extorts it, but the Magistrates too who permits it: Whereupon that good Prince Nehemiah protesteth, H. Nehe. 13 6, not only that He did not take away the Holy things, but, that He was absent from the City, when they were taken away. 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 Levites short of what they ought to receive, offend against God, whether they do it by force or by fraud; whether they employ it to pay soldiers, or build Houses; whether they do it for profit, or pleasure; whether they invert all, or but a part. By Force wicked Athalia breaking into the House of God, and taking away all that was therein: by Fraud wicked Achan privily digging in his Tent, added the Saered spoils to his own household stuff. Joas pretended to provide for the public Good; for with the treasury of the House of God He procured conditions of Peace, but a slippery Peace; for He Devoured the Holy things. Jeroboam seemed to intend the public honour; for He built Shechem, and Phenuel; but in blood; 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: Baltazar for His Pleasure drank out of the Vessels of the Sanctuary: all of them were Sacrilegious. Finally, not only that EPIMANES who ransacked All; but Judas also, who was so bold as to thrust his Sacrilegious fingers into Christ's bag, though content with a Part, was guilty of the same crime: 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. 2 Such as have right, but abuse it. 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; I stir not a foot, I move not hence; We are the Men; and even amongst 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, and plays, and vanities, to do these things, and yet to fatten ourselves with those things which are consecrated to Holy uses, this is, in our saviour's judgement, S. Luk. 15. 13. to devour, and spend our father's goods in riotous Living. I will come nearer yet. A great part of that former Devouring came from ourselves: and therefore are Holy things Devoured by others, because they are Devoured by ourselves: And indeed as lawful (think some) for them, to gather the Holy tithes, 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; they who are now gnawing at Church means, will consume them at last with open-mouth, unless GOD change our minds and manners. For sure there is no throat so Holy, that it can be lawful for it to consume the things that are Holy; it is lawful to eat, to feed upon them: but to devour them is, not only unlawful, but, a high wickedness, not only for those Locusts, but even for us too. May there be heaps, heaps of provision, 2 Chron. 31. 4. 6. but for them that war the Holy warfare; let them that partake of the Altar, wait at the Altar. 1 Cor. 9 14. But to him that partakes and waits not, that spends the means, and attends not the work, to him it is sin. I speak not this that the people may purloin the (priests) wages: they may no more take from the Shekel of Caiphas an evil priest, S. Matth. 22. 21. Rom. 13.7. then from the tribute of Tiberius a wicked Prince; to both they must give their due, though they do not perform their duty; both of them are the Ministers of God, and stand or fall to Him. Both take that, which belongs to God, if they take it with Sacrilegious hands, and must give an account to GOD. I speak it to this end, as wishing Both in a better mind, Laity and Clergy. Them, that, for the future, they would be quiet and forbear to devour Holy things, by unjust detention and alienation; These, that, for the future, they would labour and forbear to devour Holy things, by idleness, and misemploying. What it is, who they are that devour Holy things, is now clear, I would it were not so clear. Him, Their punishment who devour. that shall, what is like to befall, (which was my third proposal,) now harken: It is a snare. That some such there should be, who would do it, Solomon foresaw; and future ages have proved too true. 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, nay by thunder and lightning, and so provide that they be untouched: 'Tis so sweet a bit, so pleasant to the palate, so full of delights, that you may rend their chops, and break their jaws, yet you shall get it from them. This is not as it should be; Solomon therefore adds, Let them eat and drink Holy things, if they like them so well: perhaps the bait may please, but under the bait there lies a hook, which they swallow with it. Let them take heed of the bait, there is a net not far off: 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 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 oppressed the Church, Exod. 1,10. 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, (Prov. 7.23.) not knowing that it is for their life: 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. It is a most true saying, that in every sin there is a bait and a snare, a bait pretended, a snare which lieth hid. The bait, some little profit of iniquity, or some small trifling pleasure of sin; the snare, the sin, with its sting, viz. the fearful curse of the Law. I will not go far hence; chap. 5. v 3.4. In wandering Lust: the bait, the lips of the Harlot, distilling nothing but honey; the snare, the relics of sin more bitter than wormwood, more sharp than a sword. Chap. 23. v. 31.32. In luxury and drunkenness; the bait, the colour of the Wine in the glass, the taste in the palate; the snare, the biting as of the Serpent or Basilisk, which with its sting brings certain death. In this very chap. ver. 17. In stealth; the bait, Bread of deceit, stolen, got without sweat; the snare, sin filling the mouth with gravel, whence necessarily followeth the gnashing of the teeth. Every sin, I say, hath its bait, and its snare: but this (in of Sacrilege, more and above all other. The bait, I take for granted: the snare I shall show, if you please, even in profane stories. Cambyses, who rifled the Temple of Jupiter 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. Had you rather have Sacred stories? I follow your desires in that too. Dathan, Numb. 16 32. who had but a mind to devour Holy things, was himself devoured of the Earth. Achan, H. Ios. 7.29 who was the first that adventured to add the Sacred Wedge of Gold to his own householdstuff, was devoured of a heap of stones in the Valley of Achor. P. Dan. 5. 24. 25. Baltazar, 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. Athalia, 2 Kings 11. 16. slain with a sword within the close of the Temple, of that very Temple, whose treasure, it is not long since, she took away. But because 'tis 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, Judas who first filched from his Master's 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 lieth hid in these Holy things. This befell him who theived from Christ. But they, who first dared to make an inroad upon the Church stock, Act. 5. 10. (though it be all one) I say not to take it away being given, but only to detain it, before it was given, (the Gospel itself making no plea, 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: For it is, as the fairest, so the most apposite and full in this point. First, then, it is evident that things may be consecrated to Holy use, even under the Gospel. Secondly, That being so consecrated, they are no longer ours. Thirdly, that, since they are not ours, they cannot be detained without great sin, not taken away without greater. Fourthly, That whosoever doth one or tother, doth it therefore, because Satan hath filled his heart. (Sacrilegious Persons, then, are filled with Satan.) Fifthly, That this kind of men is to be punished with death, not only with censures. Sixthly, And that death sudden, that there should be no space for the expiating of so great a sin. And, 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 than is the Law. And even the Gospel itself, the Minister of life, hath its snare, a snare of death, for that man, for that Conscience, which makes no Conscience or Religion of devouring what belongs to Religion. Yes, but how many Sacrilegious persons hath no such thing befallen? For it is not usual or perpetual which is inflicted on a growing mischief: Neither doth Solomon say it is; that they shall be taken in the very act. But what he saith, is usual, neither do examples fail us; for, though they may escape the light and day for a while, they shall not escape so; Solomon's snare will take them by the heel. For the snare he speaks of, is the Snare of a Fowler; in which perhaps the bird, that is taken, is not presently strangled, but tangled by the foot or neck, oft-times till the evening, and oft-times longer, till the return of the Fowler. Many times the destruction is slow, but ever sure. I believe you have observed, that the Holy Scriptures speak not of the punishment of wicked men, always, after the same manner. The Wrath of God is sometimes as a storm suddenly rushing down all before it; H. Ios. 23 13. sometimes as a Net taking for the present, and after a while slaying. In P. Esay, (Chap. 51. v. 8.) it is an Axe suddenly cutting down: and it is a Moth consuming by peicemeale. In P. Hosea, (Chap. 5. v. 12.) He saith, he will be a lion to some, to others rottenness and a Moth: a lion, which teareth in a moment; a Moth, which weareth out insensibly and by degrees. The apoplexy killeth one way, the Hectik another, but both kill. A Ship perisheth one while by neglecting the Pump: another while by the Overflowing of the billows; but both ways it perisheth. That Thunderbolt of St. Peter effected the business sooner; this Snare of Solomon, slower: but both this and that bring the same business about, have the same issue. This is the fruit of Sacrilege. Men fly upon the bait, nay into the net too, 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. Not so indeed, that they come suddenly to ruin, but, feast upon this worm, while they have devoured all; 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 judgement, which, perchance, rusheth not suddenly upon them, but waiteth at the door, is not to be made slight of. That the Fowler will come at last, will certainly come, and the soul so ensnared shall be his prey; 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 devour thee shall be devoured. I have showed you the Snare. And that is laid for * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Man. Both Him that sins, and others for his sake. For such is the nature of this sin, that it reacheth 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 bringeth this cursed gain, as a pledge or earnest of misfortune. P. Hag. 1.6 These Holy things will eat out the bottom of his bags, in which they are crowded, and will make them full of holes and rents. This field will blast and burn up all his other fields: This stuff will bring a consumption upon all the rest; the punishment, this, denounced by the P. Haggai. 2. 16. 17. Worse, than so, betides their Souls, Acts 5. 3. which they fill with Satan, who catcheth them in an inexplicable Snare, and reserveth them to that judgement which is insufferable. I will speak briefly, both of the commonwealth, and of the Church. When this sin is once admitted, GOD sendeth a Devourer upon the State, for the Devouring of his Holy things. Either the caterpillar, P. Malachy 3. 11. or Men worse than the caterpillar. The Kings of Israel, when they once plundered Holy things, had no peace, but much trouble and vexation, going out or coming in; what they took from the Temple, they were forced to fling away upon the soldiers, the Camp-Locusts. In S. Augustin's time, when the precedent of the Provinces rifled the Sanctuaries, that people was not enriched by it. 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. One devourer follows another, either a Brigade of soldiers, or a swarm of Lawyers. There will be a Snare for certain; or a Snare of Law, or a Snare of Taxes, or a Snare of War: doubtless, God will rain down Snares upon such a Nation. Now briefly, touching the Church. But, there, when the Holy Portion is devoured, all that is Holy is devoured with it. 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, P. Hos. 8,9. or he, that shall be, will himself be a Snare in the ways of Israel. The People will become the prey of the Dragon: Revel. 12, ● of that Dragon who standeth before the woman now ready to bring forth, that, when she hath brought forth, he may devour it. For certainly a greater sin than Sacrilege lies under this; and (what I admonished at the first) these men are, not only Sacrilegious, but, to be taken for Enemies to all that is called Holy. For whereas these four kinds of Holys cleave, and are, as it were, bound up together, 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 Let there be no Revenue, there will be no Levite. H. Nehe. 13.10. Do you see all this great Assembly? Every one of them will betake himself to the Country, and give over the House of God, unless order be taken for their sufficient mantenance. 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 joins these two together. 2 Chro. 15,3. Without ¹ a Teaching priest, and without the ² Law. ³ Let there be no prophecy, and there shall be no People. K. Solomon's word for it. Prov. 29. 18. The issue of all is; those men, who devour Holy things, devour also the Prophets, as they did their judges. P. Hos. 7. 7. But they, who devour the Prophets, devour souls. They, that devour souls, devour the People of GOD as it were bread. Whosoever then swallow down Holy things, Psal. 14.4 are the gulfs not only of Revenues and Mantenance, but also of the Prophets; of Sermons, of souls, of Kingdoms. Let no man deceive you with cunning words; as salvation is not without the Word, nor the Word without a Prophet; so, most certain it is, that, there will be neither Prophets nor schools for the PROPHETS, long, without liberal mantenance. 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, affirm to be the Nurse of Divinity. 1 Cor. 9 10. That we must plow, sow, thresh, in Hope: that without this Hope of Carnal things, we may bid adieu to the harvest of Spiritual. Pro. 14,4. K. SOLOMON said, where the Crib is empty, the Oxen fail: He said it for us: who in vain expect well managed Oxen, unless we store up Provender for them. A wiser than K. Solomon said, though not of this matter, yet not beside it, unless there be a carcase there will be no Eagles. St. Matth. 24. 28. 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 CHRIST and His College were not begging friars, as some have determined. No, but He had a bag, and that so larg●, that He could buy with it not only what was needful, but also give unto the poor. S. Joh 13. 29. And St. PAUL will's that there be an abundance, not only in alms, but much more in Offerings; 2 Cor. 8. 20: (for we must understand him to speak of both, 1 Cor. 9.6. 12. as I formerly acquainted you.) bountifully, not sparingly, not only supplying want, but also abundant. 1 Tim. 3.2. 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; but also from his Chest, for Hospitality. And, lastly, Philip. 4. 10. he is of opinion that they wither in the Faith, who are so tenacious, such holdfasts. And that, if at any time their Faith increase, our condition and fortune will be mended. The condition of the Clergy ought to be, such as should be, nearer Envy, than Mercy. Look upon the Old Canon. One part of Consecration was anointing; another, Filling of the hand; and, where the last fails, the first is also wanting. So under H. Moses; Dathan envied at it. The Levites must have, 1 Chro. 26 15. 18. Asuppim, their gatherings, and, Parbar, their store. So under K. David. There must be heaps, great heaps, enough to eat, plenty, great store. So under K. Hezechiah. 2 Chron, 31, 10 Nor was there ever a merrier world, then under those Kings, who have been bountiful to the Levites. Nor ever a more dismal face of the State, then under those Kings, who looked with a Malignant, envious eye upon the Levites. Look upon that Anarchy of the judges; Iudg. 17. 7.8.10 See the Levites wandering up and down: the Reason: why, their wages were Ten Shekels. Look on Saul's time; the Ark was not sought to in those days: the Reason: 1 Sam. 2. 36. why, their fortune was to bow themselves for a piece of silver, 1 Sam, 22.9 and a bit of bread. Doeg was in more esteem than was Ahimelech. Look on jeroboam's. Whosoever would was consecrated priest, even of the lowest of the people: the Reason: why, 1 Kings 12 31. the lowest are fit enough for the lowest condition. And, with Us, (Fathers and Brethren) if we would fling away our pains at so low a price, as some, now they have brased their foreheads, stick not to say; 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 remaineth, I shall give you in a word. Consider we how GOD, in the Prophet Zachary, Chap. 11. v. 12. when he had thoughts of forsaking Israel, forsook them upon this very point, because they requited His pains with too cold and beggarly a reward. do you hear? quoth He; if you think good, give me my price: and, if not, forbear. When they had weighed him some money, viz. Thirty pieces, He, in indignation, flies out into these words; surely, a glorious Reward, a goodly price that I am prised at of you. And he broke the Staff of the pastoral Office, and made void whatsoever good he had purposed to that people. This example was not given in vain. Believe me, this happens daily to Excellent Spirits, and full of GOD, (Unless there be perchance one or two, an Eldad or Medad) who sometimes have these thoughts, and tacitly speak thus to themselves: Alas, this of its own nature is a weighty burden; but, by the pharisaical laying on of load, (which yet they touch not with the little finger) is now made infinite; the place is slippery, and full of Cares and Troubles: Will there be any Reward? When they see that men are cold in that point, that they must take pains at a low price, that infinite labour is required, and Thirty pieces shall be paid for all; many who otherwise incline to the study of Divinity, break their Staves, betake themselves to other Studies, and fall off from their purpose of consecrating themselves to these Studies, and to this sacred work. Which that it may not come to pass, (Fathers and Brethren) that there may be no more breaking of these staves, apply early remedies to this disease. Free the Church from that tail of Prophets, P. Isai, 9 15. which is otherwise likely to happen; free the commonwealth from these snares of troubles; free yourselves from the blood of so many souls, which daily perish by SACRILEGE. P. Eze. 3. 18. 20. Often urge this Text, and others like it. I take it for granted, and confessed by all, that a Learned Clergy would be an excellent and most desired thing, so we might see grounds how it may be effected. Which that it may be, it seems to me to be the better course to inculcate this point in our Sermons, then (what we have long done with lamentable success) to bite and tear one another, Gal. 5.15. while at length we be consumed one of another. Unless this be done, truly the wastes and ruins of the Church are manifest: but the buildings or materials of the building appear not. I see the decays, and dilapidations, but, how they should be repaired or made up, I see not. I cannot hope that things will be better than they are: that they will be worse than they are, I can fear. I have treated of a Subject, as I often think with myself, necessary to be treated of and thought upon. 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 Fathers of the English Prophets. The true Light of the world enlighten our minds with his light, that we may not only see the vices and corruptions of the present times, and search out the causes of them; but also that we may dislodg them out of those things which are of greatest moment, and apply ourselves with all our might to remove them. Let us, what lieth in us, make the Church to flourish, and keep it so being made. Finally, let us reflect upon Jerusalem, as the chief of all our joys, through Jesus CHRIST our LORD. Amen. Some believed the things which were spoken, and some believed not. Acts. 28. 24 FINIS. Octob. the 29th. 1646. Imprimatur John Downame.