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.

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.

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Sacrilege a Snare.

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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 spake nothing rashly or unseasonably;) but, for this Proverbe 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 [Page] Grater on the Laity, much lesse (which is as infamous) on the Clergy. None more bountifull then Hee, 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 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: And indeed to this passe it came, that Interpreters, of no small account with mee, are of opinion it was so; and that there were some such in those dayes, 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 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.

I shall diduce this a little higher.

To David (whom the Holy Scriptures call a Man after Gods 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 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, now flourishing with Peace, then formerly she was,Philip, 4. [...]2. when groaning under the Crosse; 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 Goat-skins; In Peace, and setled times, she requireth Carved works and Cedar. To this therefore David wholly [Page] gives and applyes Himselfe;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 evill 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 perswasion, he wrought so far upon his Nobles, that they likewise ingaged 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 Brasse 18000 Talents, and 100000 Talents of Iron; 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,1 Chro. 29, 8. one Iehiel was President.

This so great weight of Gold and Silver, when David, at the point of his death, delivered to Solomon his Sonne, for the building of the Temple, it being as yet in the Threasury, and not brought into the Temple; 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;P, Hag. 1,4 as He in the Gospell, That CHRISTS 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 then the Temple; 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 it seemes probable [Page] to mee, that this was the occasion of this Verse, and that the Rabbies were not much out in their conjecture. That these Counsellers were not effectuall, 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 certaine Snare to Himselfe, and the Ruin of his Kingdome, if he should permit so great a wickednesse. It is indeed a bait, sufficiently inticing, but wrapt about with a Snare not to be avoyded.

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, and stupifying or deading their Teeth who do Devoure it. Which I would to GOD this our Age could be perswaded of; in which a wicked custome, hath prevailed, and growes dayly 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.

Adde to this humour of the present Age, another Errour; 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; 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, so they, that think they [Page] shall find ABRAHAM there, are both deceived.

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, 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 cleane) presage Barbarisme, or somewhat worse, which I will not speake of; falsly perchance, and I pray GOD it prove so, but not rashly, I am sure, not without cause. So that, in very truth, unlesse 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 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; let us shew them the Snare in which they take paines to trap themselves; and, that it is not lawfull for them to do what dayly they attempt, unlesse it be lawfull for them to blot this Verse out of the Holy Scriptures.

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; that we put up and Devoure these Devourings; that (which the Apostle complaines of, 2. Cor. 11. 20.) We suffer if a man devoure us, if a man bring us into beggery. But this most of all, that we our selves, (so it is) dayly expose our selves 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 IESUS, grant it speedily; [Page] It is a Holy and a wholsome wish: But, if wee suffer the Churches Meanes to be thus gnaw'd and shav'd, eaten, and devoured, a Vaine wish. This was one peice of Pharaohs madnesse; He would have them sacrifice to the Lord; but not a Sheepe or Oxe to be allowed. Exod. 10. 24. And this is our Errour, our Madnesse rather. Commanders of Armys are a great deal wiser: first, they take care for Victuals, then for Souldiers. But we dayly list many strong, good Souldiers; we bring them in no Provision, nay wee suffer that they have to be taken from them. 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, as well as the other, the Oyle as well as the Light. We must often and vehemently call upon men to remember the Threasury of GOD: Wee must labour to bring them to that passe Solomon brought his, to esteeme it a part of Religion, not to touch any thing set apart for Religion; to fast, rather then make their meales upon Holy Things: to give themselves for choaked, 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. I goe on to my purpose.

The Verse I shall divide, as it divides it selfe, into 2. Parts. The One, concerning Holy Things not to be Devour'd. 2. The Other, concerning Vowes not anxiously to be inquir'd into.

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.

[Page]1. OF the first. By Solomon in this Chapter, that part of our substance is called Holy, wherewith (chap. 3. ver. 9.) Hee 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; Vnder the Law He commanded two diverse Coines of money. ¹ One stamped with the Sword, and Scepter 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 Scepter, against Injustice and Contention; by his Sword, against Hostility. By the Other allowing the Priest his due; by whose labour it is Gods pleasure of dry Trees to make us live and flourish; and, living to Feed Vs with Heavenly Manna to Eternall 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. What things are called Holy.

1. Among them that is the first and principall, for which the other are sanctified: I meane, the first Fruits of the Spirit; 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: So hath God commanded us under the Law. Levit. 20.7 Be yee holy, for I am holy. So under the Gospell, 1 Thess. 4. 3. This is the will of God even your holinesse: This is the will of God, ought to be ours. Since Eph, 1.4, God the Father hath chosen his Church (which we are) before the world. Eph. 5,26 God the Son Redeemed from the world: and 1 St Ioh. 2. 20. God the Spirit annointed in the world. You have the first, our Sanctification.

[Page]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; St. Joh. 17. 17. Sanctifie them by thy Truth, thy Word is Truth. ² To which Prayer is coupled. 1. Tim. 4. 5. Sanctified by the Word of GOD and Prayer. 3 Then the Holy Sacraments. ¹ Of Baptisme, Ephes. 5. ² Of the Eucharist, Hebr. 13. ⁴ Lastly, Censures. These Christ calleth S. Matth. 7.6. Holy, not to be cast to dogs; Sanctified by himselfe, both to retain us in, and recall us to our duty. This the Second. Holy Meanes.

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; 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 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, 2 Chro. 31. 4. 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: 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 [Page] which was payd to the Levite as a Holy Tribute: and also under the Gospell; 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 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. 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 stomack. Though indeed, as I shall shew anon, there is but one bit, one draught of all. Truly, they are ty'd in a close and strong knot together, Holy Revenues, Holy Persons, Holy Meanes, Holy Manners. Nor shall we be ever able to keep up Holy Manners without due Meanes; nor due Meanes 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 plentifull about it; but it may be reduced to two heads. ¹ Of Oblation. ² Of Indiction.

1. Of Oblation; either by Vow, or Freewill; that the Hebrews call a Vow, simply. vid. Gen, 28. 20. Neder, this a free-wil Offering. vid. Levit. 7. 16. Deut. 16. 10. joyned 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 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; or Beast, Cleane or uncleane, of the Flock, or of the Herd; whether Houses or Lands, of inheritance or purchase. The same gracious Licence remained under the Gospell, for any to lay downe, what, how much hee would, of his own, at the Apostles [Page] 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 showre of Manna, the Priests should well nigh starve. I am to treat of a hard point, and (that, which grieves mee most) but briefly. It is certain that in every ones estate there is a sacred part. This is more obscure, what that is, or how much. Gen. 14.20. 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. 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.Numb. 18. 21. 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, as He was for the Levits. 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 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, H. Nehe: 10. 33. Acts 11.29. 1 Cor. 16.1 in which you shall meet with [...] and [...], [Page] Decrees and Ordinances;Acts 24, 17. and those, not only, as St. Paul testifieth, for Almes to the Poore, but also, 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, and casting up her thoughts, she found out no equaler Portion which she could ordaine, then that known old one and appointed by the Law, Viz. the Tith of the yeerly 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, ô man; 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; thou which lendest only thy hand, deservest only the Tith; but I grant Nine to thee; give me the Tith. 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 strait for another. By this, there is a most exact equality: the Rich are not spared, the Poore are not opprest: which is the common complaint of the Edicts of Princes; the Crow, there, better then the Dove.

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; and that no Councils of the Church, no Assemblies of the Kingdome could settle that affaire more wisely, then it was of old provided for by the Sacred Law; then the Lawyer himselfe (so absolute, that Iustinian is no body to him) had proclaimed many ages since. But then, you'l say, She who imposed it, may, when She will, forbid it I think not, 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, how much we list, as long [Page] 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, incroach'd upon, exchang'd, or repealed at our pleasure: Againe, because an ancient Law ought not to be antiquated, saving for its ( [...] or [...]) weaknesse or unprofitablenesse. Heer's neither. 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 it hath a long time been imployed, without complaint of any, to that use to which it was appointed: and, unlesse the sinewes of it had been cut by certaine Improper Proprietaries, it had been better imployed, neither would the Church have ever complained in that point. And then, lastly, because, where by crafty counsell the Tith hath beene chang'd into a stipend, they wish it undone: thence many errors, deceipts, 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 Leafe 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 mens harms make to beware.

Let this custome then 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.

What it is to devoure Holy things.You know now what are Holy things. What it is to devoure Holy things, which I promised to shew in the second place, now learne: The Prophet Malachy, for the Old Testament calls it P Mal. 3.8 [...] to rob; Saint Luke, for the New, Acts. 5.3. [...] to defraud, [Page] or divert. In which point Solomon seemes to mee 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 eate of our owne, we eate, as mannerly people doe, by morsells, well chewed and ground: 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. In that respect, first, properly said to devoure, because not our own.

2 Secondly in this, because Greedily. Look me upon Seneca's Mastiffe, or rather the P. Esays Dog, P. Isai. 56. 11. gaping at the table, never stirring his eyes, but wagging his tayle, and fawning upon you, while yon fling him somewhat. And then shew me one of our Clergy-Devourers stretching his chops and soul upon the Church, Meanes, gaping, and his teeth itching to be at them, ever and anon up with, Give me those grounds, give me that superfluous farme, that decayed Church. I pray what difference? In that respect, secondly, because Greedily taken.

3 Againe, 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 againe, no lesse then afore. In like manner, you may observe these to be ever craving, sick of a dropsie; their thirst increaseth with their drink; you may know them to be a kin to the Horseleach, whose daughters are ever crying, pro. 30. 15 [...] Give, Give.

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;Gen. 41. 4 even so to these. Iust as Pharaohs leane kine eat up the fat ones, and yet were ill favoured as before; so these are ever snatching, and ever in want, GOD blowing [Page] 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: 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.

Who the Persons that Devoure,There is a twofold sort of men. ¹ Such as have no Right at all. ² Such as indeed have a Right, but shamefully and wickedly abuse it.

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 hee sinneth, who flingeth away that which is his owne; 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; and that not to any God, but the living God. Every one his owne;Rom. 13.7 Numb. 18 St. Matth 22. so Iustice wills: This is their owne; 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; so that wee must all necessarily say with David, 1 Chro 29, 14, These things which wee give are all thine owne: we give thee but thine owne. By His Creation, first; by our Dedication, secondly. 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; 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;Levit. 5. But [Page] (which is lawfull 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 lesse then to devoure. 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 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; whether they imploy it to pay Souldiers, 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 spoyles to his own household stuffe. Ioas pretended to provide for the Publique Good; for with the Threasurie of the House of God He procured conditions of Peace, but a slippery Peace; for He Devoured the Holy things. Ieroboam seemed to intend the Publique Honor; for He built Shechem, and Phenuel; but in blood; 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: all of them were Sacrilegious. Finally, not only that EPIMANES who ransackt All; but Iudas also, who was so bold as to thrust his Sacrilegious fingers into Christs bag, though content with a Part, was guilty of the same crime: 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 [Page] Apostles. Every one of these was guilty of Sacrilege.

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 seeke; I stir not a foote, I move not hence; We are the Men; 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 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,S. Luk. 15. 13. to Devoure, and spend our Fathers goods in riotous Living.

I will come nearer yet. 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: 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; they who are now gnawing at Church Meanes, will consume them at last with open-mouth, unlesse GOD chang our minds and manners. For sure there is no throat so Holy, that it can be lawfull for it to consume the things that are Holy; it is lawfull to eat, to feed upon them: but to Devoure them is, not only unlawfull, but, a high wickednes, not only for those Locusts, but even for us too. May there be heapes, heapes 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 Meanes, and attends not the work, to him it is sin.

I speak not this that the people may purloin the (Preists) [Page] wages: they may no more take from the Shekel of Caiphas an evill Preist, 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 performe 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 Devoure Holy things, by unjust detention and alienation; These, that, for the future, they would labour and forbear to Devoure Holy things, by idlenesse, and misimploying.

What it is, who they are that Devoure Holy things, is now clear, I would it were not so clear.

Him,Their punishment who Devoure. that shall, what is like to befall, (which was my third Proposall,) now hearken: It is a snare. That some such there should be, who would do it, Solomon foresaw; and future ages have prov'd too true. 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, nay by thunder and lightning, and so provide that they be untouch'd: 'Tis so sweet a bit, so pleasant to the Palat, so full of delights, that you may rend their chops, and breake their jawes, yer 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 lyes 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 bloud. Let them not take away the gifts of the Temple, for they are wrapt about with the Anathema of Heaven, a [Page] curse for the spoylers. 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, when he opprest the Church, Exod. 1,10. 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: 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. It is a most true saying, that in every sin there is a bait and a snare, a bait pretended, a snare which lyeth hid. 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. I will not go far hence; chap. 5. v 3.4. In wandring Lust: the bait, the lips of the Harlot, distilling nothing but hony; the snare, the reliques of sin more bitter than wormwood, more sharp then a sword. Chap. 23. v. 31.32. In luxury and drunkennes; the bait, the colour of the Wine in the Glasse, the tast in the Palat; the snare, the biting as of the Serpent or Basilisk, which with its sting brings certaine death.

In this very chap. ver. 17. In stealth; the bait, Bread of deceipt, stollen, got without sweat; the snare, sin filling the mouth with gravell, 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 shew, if you please, even in Prophane stories. Cambyses, who rifled the Temple of Iupiter Hammon, found it destructive to himselfe: Brennus, [Page] 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. Had you rather have Sacred stories? I follow your desires in that too. Dathan, Numb. 16 32. who had but a mind to devoure Holy things, was himselfe devoured of the Earth. Achan, H. Ios. 7.29 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. P. Dan. 5. 24. 25. 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. Athalia, 2 Kings 11. 16. slaine with a sword within the close of the Temple, of that very Temple, whose Threasure, it is not long since, she tooke away. 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, 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, Act. 5. 10. (though it be all one) I say not to take it away being given, but only to detein it, before it was given, (the Gospel it selfe making no plea, 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: 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.

[Page]Thirdly, that, since they are not ours, they cannot be deteined without great sin, not taken away without greater.

Fourthly, That whosoever doth one or t'other, 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, wherby God declared, as it were from Heaven, that he himselfe was the avenger of so great a wickednesse.

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, 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 usuall or perpetuall which is inflicted on a growing mischeife: 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 shal not escape so; Solomons snare will take them by the heele. For the snare he speakes 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, oftimes till the evening, and oftimes longer, till the return of the Fowler. Many times the destruction is slow, but ever sure.

I beleive you have observed, that the Holy Scriptures speak not of the punishment of wicked men, alwayes, after the same manner. The Wrath of God is sometimes as a storme [Page] 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 Lyon to some, to others rottennesse and a Moth: a Lyon, which teareth in a moment; a Moth, which weareth out insensibly and by degrees. The Apoplexie 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 Billowes; but both wayes it perisheth. 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.

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 tast its sweetnes, but take no heed to the danger, with which they intangle and snare both Soul and Conscience. Not so indeed, that they come suddenly to ruin, but, feast upon this Worme, 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 judgment, which, perchance, rusheth not suddenly upon them, but waiteth at the doore, is not to be made slight of. That the Fowler will come at last, will certainly come, and the Soule so insnared 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 devoure thee shall be devoured.

I have shewed you the Snare. And that is layd for [...] 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 Common-wealth a valley of Achor. [Page] 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, as a pledg 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 feild will blast and burn up all his other feilds: This stuffe will bring a consumption upon all the rest; the punishment, this, denounced by the P. Haggai. 2. 16. 17. Worse, then so, betides their Souls, Acts 5. 3. which they fill with Satan, who catcheth them in an inexplicable Snare, and reserveth them to that Iudgment which is insufferable.

I will speake breifly, both of the Common-wealth, 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 Catterpiller, P. Malachy 3. 11. or Men worse then the Catterpiller. The Kings of Israel, when they once plundred Holy things, had no peace, but much trouble and vexation, going out or comming in; what they took from the Temple, they were forc'd to fling away upon the Souldiers, the Camp-Locusts. In S. Augustin's time, when the President of the Provinces rifled the Sanctuaries, that people was not inriched by it. 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. One devourer follows another, either a Brigade of Souldiers, 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: doubtlesse, God will raine down Snares upon such a Nation.

Now breifly, touching the Church. But, there, when the Holy Portion is devour'd, all that is Holy is devoured with it. For by weakning the hands of the present Clergy, and [Page] 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 himselfe be a Snare in the waies 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 Devoure it. For certainely a greater sin then Sacrilege lyes 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 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; 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. Do you see al this great Assembly? Every one of them will betake himselfe to the Country, 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. 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. Prov. 29. 18. The issue of all is; those men, who Devoure Holy things, Devoure also the Prophets, as they did their Iudges. P. Hos. 7. 7. 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, Psal. 14.4 [Page] are the gulfs not only of Revenues and Mantenance, but also of the Prophets; of Sermons, of Soules, 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 Schooles for the PROPHETS, long, without liberall 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, affirme to be the Nurse of Divinity. 1 Cor. 9 10. That we must plow, sowe, 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 faile: 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, unlesse there be a Carcass there will be no Eagles. St. Matth. 24. 28. He said it to us, who in vaine expect Eagles, if we take away the Carcass. The study of Divinity must have its incouragements. For CHRIST and His College were not begging Fryers, as some have determined. No, but He had a bag, and that so larg [...], that He could buy with it not only what was needfull, but also give unto the Poore. S. Joh 13. 29. And St. PAUL will's that there be an abundance, not only in Almes, 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 [Page] 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, then Mercy.

Look upon the Old Canon. One part of Consecration was Annointing; another, Filling of the hand; and, where the last failes, the first is also wanting. So under H. Moses; Dathan envyed at it. The Levits must have,1 Chro. 26 15. 18. Asuppim, their gatherings, and, Parbar, their store. So under K. David. There must be heapes, great heapes, enough to eate, 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 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.

Look upon that Anarchy of the Iudges;Iudg. 17. 7.8.10 See the Levits wandring up and downe: the Reason: why, their wages were Ten Shekels. Look on Saul's time; the Ark was not sought to in those dayes: 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 then was Ahimelech. Look on Ieroboam's. Whosoever would was consecrated Preist, even of the lowest of the people: the Reason: why,1 Kings 12 31. the lowest are fit enough for the lowest condition. And, [Page] with Us, (Fathers and Brethren) if we would fling away our paines at so low a price, as some, now they have bras'd their foreheads, sticke not to say; 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. Consider wee how GOD, in the Prophet Zachary, Chap. 11. v. 12. when hee had thoughts of forsaking Israel, forsooke them upon this very point, because they requited His paines with too cold and beggerly a reward. Doe you heare? quoth He; if you think good, give mee my price: and, if not, forbear. When they had weighed him some money, viz. Thirty pieces, He, in indignation, flyes 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 Pastorall Office, and made voyd whatsoever good he had purposed to that people. This example was not given in vaine. Believe me, this happens dayly to Excellent Spirits, and full of GOD, (unlesse there be perchance one or two, an Eldad or Medad) who sometimes have these thoughts, and tacitly speake thus to themselves: Alas, this of its owne nature is a weighty burthen; but, by the Pharisaicall 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 payd for all; many [Page] 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 passe, (Fathers and Brethren) that there may be no more breaking of these staves, apply early remedies to this disease. Free the Church from that taile of Prophets, P. Isai, 9. 15. which is otherwise likely to happen; free the Common-wealth from these snares of troubles; free your selves from the bloud of so many soules, 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 seemes to me to be the better course to inculcate this point in our Sermons, then (what we have long done with lamentable successe) to bite and teare one another,Gal. 5.15. while at length we be consumed one of another.

Vnlesse this be done, truly the wasts and ruins of the Church are manifest: but the buildings or materials of the building appeare not. I see the decaies, and dilapidations, but, how they should be repaired or made up, I see not. I cannot hope that things will be better then they are: that they will be worse then they are, I can feare.

I have treated of a Subject, as I often think with my selfe, necessary to be treated of and thought upon. My judgement concerning it, and myselfe too, I, a Prophet of the same Order, though not of the same Worth, [Page] submit to you who are the Prophets, and Fathers of the English Prophets.

The true Light of the world inlighten 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 our selves with all our might to remove them. Let us, what lyeth in us, make the Church to flourish, and keep it so being made. Finally, let us reflect upon Hierusalem, as the cheif of all our joyes, through IESUS CHRIST our LORD. Amen.

Some beleived the things which were spoken, and some beleived not. Acts. 28. 24

FINIS.

§

§

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Sacrilege a Snare.

A SERMON PREACHED, AD CLERVM, 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.

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 windowes of Heaven, and poure 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 CHURCH-YARD. 1646.

§

§

Octob. the 29th. 1646.

Imprimatur

IOHN DOVVNAME.

[Page]

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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.

Andrewes, Lancelot, 1555-1626.

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1646

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Wing A3151

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— 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., Andrewes, Lancelot, 1555-1626..

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[2], 28, [2] p.

Printed by T.B. for Andrew Hebb, at the Bell in St. Paul's Church-Yard.,. London, :: 1646.. (Latin original not traced.) (The last leaf is blank.) ("On tithes"--Thomason Catalogue.) (Annotation on Thomason copy: Decemb: 1st".) (Reproduction of the original in the British Library.)

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