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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26740	Sacriledge arraigned and condemned by Saint Paul, Rom. II, 22 prosecuted by Isaac Basire ; published first in the year 1646 by special command of His Late Majesty of glorious memory.	Basier, Isaac, 1607-1676.	1668 (1668)	Wing B1036; ESTC R25267	185,611	310

Advocate for the Church of England both in word and deed by his learned Books and by his labour of love to this Church under the King being the Founder and by procured Benevolences the Maintainer of the French Church at the Savoy a goodly Pattern and Precedent for Imitation of the best Reformation Secundùm Usum Ecclesiae Anglicanae we cannot deliver it in better terms then it is expressed in his Letter to me bearing date the 7th of January 1662. Give me leave saith this worthy Author to furnish you with such an Argumentum ad Hominem as will not only confute that Party but is able to make all who have any fear of God to keep their hands from meddling with any of those Lands which the Piety of Christians hath Consecrated for the Maintenance of Christ's Ministers About four years since being with the worthy Major General of the City of London Sir Richard Brown and remembring that Doctor Brittain of Detford had told me he had seen in the hands of the said Major General a Letter of D. Cornelius Burges wherein he acquainted him that he was brought to great want and poverty and that he was eaten up with a Cancer in his Neck and Cheek I desired Sir Richard to do me the Favour to shew me D. Burges his Letter which was presently granted me And there I read these very words to the best of my remembrance I am reduced to want a piece of bread and am eaten up with a Cancer in my Neck and Cheek as this Bearer my Son may better Inform you Yet the man was not so humbled by that heavy and exemplary Judgment of God but that he added Sir mistake me not I do not beg I only acquaint you with my condition and do you what is fit 'T is known this man had a great yearly Income He was besides a Purchaser of a considerable Estate of the I. Bishop of Bath and Wells's Lands which he enjoyed long enough to reimburse himself and much more then so and how he could be reduced to that extream poverty is not easily to be guessed at unless his Sacrilegious Purchase proved as a Cancer to his other Estate to devour it up And who knows but God in his Mercy to make him sensible of his sin sent that other Cancer on his body and set him up for an Example to this Impious Age as it were with this Inscription Discite Justitiam Moniti non temnere Divos I must not omit that I am told Dr. Burges died a very penitent man frequenting with great Zeal and Devotion the Divine Service of the Church of England till his death which happened about two years ago Thus far Mr. Durel's words I must add my hearty wish that D. Burges had himself before his death by some authentick Instrument as publick as his Book for Sacriledge Retracted since he could not Restore and declared to the World this his Repentance to put all good men's Charity out of doubt Meanwhile let all that hear or read this Singular Example give God his Due as did the Emperour Mauritius Justus es Domine Rectum Judicium tuum Psal cxix 137. And Observe God's wonderful wisdom that commonly Punishment is the Anagram of Sin wherein as in Capitals every one may read That Beggary in that man's Estate was the Reward of Robbery the Sore there answerable to the Sin of Sacriledge and also the Cancer in his Body answerable to the Cancer of his Schisme For their word doth eat as doth a Canker or Gangrene saith the Apostle 11 Tim. ii 17. As if God had written upon his Forehead Sennacherib's Epitaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every one that looks upon me learn to be godly and a thousand more that in the Ballance of their final account have found this sad propoposition too true a Prophecy That the Interest of Sacriledge hath devoured the Principal As if all their Gains that way had been put into the Prophet's Bag with holes Hagg. i. 6. yet for all this men will not become wise 14. But we are loath to let our Sun set in a Cloud rather therefore to end all in Prayer I beseech God that this honest Work may prove a Graft of that good Tree Psalm i. 3. which bringeth forth his fruit in due season That all from the King to the Subject may find Relish in it and reap Benefit by it That all the King 's true Servants and loyal Subjects may never fail to give him as they are most bounden honest and faithful Counsels hearty and ready Obedience constant and couragious Defence to the Glory of God and the Peace Power Plenty and Prosperity of this great Nation and in order to all these Blessings That God forgiving our Sins amending our Lives uniting all our hearts and Hands will yet in Mercy hear the daily Prayer of his Church Da pacem Domine in diebus nostris Amen ERRATA I. In the Text. PAge 19. Line 4. for closs read close p. 20. l. 16. for the r. their p. 27. l. 8. for remaing r. remaining p. 28. l. 14. for live r. have lived p. 31. l. 28. for observers r. observes p. 34. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. l. 21. from the word Cathedraticum to seq p. 56. l. 5. all this should have been in the Margent which being put into the Text obscures the sense p. 57. l. 11. for Ministers r. Ministery p. 116. l. 14. b for ordes r. order p. 133. l. 20. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 135. l. 29. These words and really punished also are to be within a Parenthesis thus p. 155. l. 14. after all add is II. In the Margent PAge 49. Line 12. for Alepo read Alepo p. 132. after page add 120. 123. p. 133. after pige add 69. ibid. l. 12. r. wesembec p. 165. l. 1. add Genes xlvii 22.26 p. 171. l. 32. before Majestie 's add late p. 192. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 199. l. ult after 1626. add above p. 209. l. 14. for Ecclica r. Ecclesiae ibid. l. 16. for Lundonicae r. Lundoniae ibid. l. 27. after example of add William the Conquerour p. 228. l. 32. add Ezek. 1.16 A Wheel in the middle of a wheel ¶ Note That through a mistake from Page 113 to 120. the Pages have the same Number twice which to distinguish we have added the letter a to the first Number and the letter b to the second A TABLE OF THE CHAPTERS The INTRODUCTION Page 1. CHAP. I. OF the Sacrilegious Malefactor Page 5 CHAP. II. The Description of Sacriledge Page 12 CHAP. III. The Distribution of Sacriledge Page 27 CHAP. IV. Of the Parties against whom the sin of Sacriledge is committed and here first of the Priest as God's Usufructuary onely Page 44 CHAP. V. That the Sin of Sacriledge is an offence against God himself who is the great Proprietary

seem strange that any should dare to offer unto Masters of Reason no better Arguments for such a high attempt against God and Man and all the just Laws of both than such as very Boys are hissed for in the School or worse a Pedantical Etymology or so Forsooth the word Theft was more properly of things moveable belike because things moveable are more portative than Lands or Houses and so that kind of Theft was more easie and so more likely and so usually more in the notice and care and censure of the Law to provide against therefore to take away a Penny from a rich man is a sin indeed and a sin of Theft too but under-hand by false witness or close forgery or a packt Jury or with an high hand by oppression and open violence to rob an Orphan or a Widow or a School or an Hospital or all these of all their Lands that is no sin at all much less all at once to take away for ever from a whole National Church all their Lands and whole Livelihoods as lately 48. Good God how ill art thou requited for endowing such men with Reason that abuse it thus Sure such a Spirit of Delusion in the Patrons of Sacriledge must needs be a just judgment of God because they will not receive the Truth therefore God gives them over to such a Reprobate mind in the Active sense that is to a (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. In mentem Judicii expertem sensu activo Beza in Rom. 1.28 mind unable to prove or tast Truth from Falshood Reason from Caption Consequence from Inconsequence God gives them over to such a senseless stupefied judgment thus to reason themselves and others not only out of all Religion and common Honesty but even out of all common sense and reason too so dangerous it is once to go astray in Judgment or Practice from the Common Road of the Catholick Church 49. For not to Grammaticate it about the exact value of the word Furtum or Sacrilegium wherein yet out of Lexicons or Vocabularies they may possibly be convinced of falshood For (k) Isidor Orig. l. 5. c. 26. Sacrilegium est Sacri violatio vel ejusdem usurpatio committitur quandoque ratione rei quum res sacrata usurpatur quandoque ratione loci ut quum Ecclesia violatur c. v. Lexicon Martinii more at large Manifestum Furtum est ut ait Massurius quod deprehenditur dum fit Quod autem sit Oblatum quod Conceptum pleráque alia ad eam rem ex egregiis veterum moribus accepta qui legere volet inveniet Sabini Librum cui titulus est de Furtis in quo id quoque Scriptum est non tantum rerum Moventium quae efferri occulté surripi possunt sed Fundi quoque Aedium fieri Furtum Condemnatum quoque Furti Colonum qui Fundo quem conduxerat vendito possessione ejus Dominum intervertisset c. A. Gellii Noct. Attic. lib. XI Cap. 18. Sabinus the Lawyer in A. Gellius expresly extends the word Furtum or Theft to things moveable to Houses or Lands and instanceth in a Farmer condemned of Theft for selling away his Farm ground to the prejudice of his Earthly Landlord The more it concerns us of the Clergy as much as lies in us not to be Accessary by our Silence much less Consent to the Alienation of those Lands whose right of property in Solidum belongs unto our Heavenly Landlord Which weighty Consideration of our Conscience and Duty to God and his Church may not only justifie but magnifie to God and the World the Care and the Courage the Cost and the Pains of those valiant Priests as the Scripture Epithets them in another case 11 Chron. xxvi 17. that do by due course of Justice vindicate and recover the Churche's Patrimony from those late Sacrilegious Invasions that by a monstrous kind of Transubstantiation had turned Lease-holds for years into Freeholds of Inheritance and Tenants into Landlords Thanks be to a good God a good King and a good Parliament that by an happy Restauration hath broken the Damme which formerly obstructed the course of Justice that now according to God's Command Amos v. 24. Judgment may run down as waters and Righteousness as a mighty stream 50. But to return to our Grammar-Boys Posito that the word Furtum were properly no more but so Contrectatio rei alienae Mobilis l. furtum de obligat quae ex delicto That 's only for the word but what is all this to the matter Will it therefore follow that Robbing Nabo●h of his * 1 King xxi Vineyard was well done of Ahab and no sin at all against the eighth Commandement Thou shalt not steal Because Naboth's Vineyard was no res Mobilis By as good Reason may they affirm Incest or Sodomy or Bestiality or any villany to be no sin or at least no sin of Lust against the seventh Commandement because not properly Adulterium according to the Grammaticality of the word 51. It is a Sin and Theft and Sacriledge and all these to steal but a Chalice Thanks yet for granting so much or to take away a church-Church-Book for these and no better are their own Instances and shall it be no sin at all to take away those Lands that should maintain the Service or Servants that must serve God with all these what is this if it be not to strain at a Gnat and swallow a Camel Ridiculous Pharisaisme as well as Devilish hypocrisie 52. To commit Sacriledge is a Crime which alone is damnable per se but to teach men so to do that is the Superlative of all wickedness Sure such men do scarce believe there is an Hell or a Kingdom of Heaven or if they believe it and yet break the greatest yea all Gods Commandements in one do not they fear God when he swears that whosoever shall break one of but the least of these his Commandements and shall teach men so he shall be called the least in the Kingdom of Heaven which as (l) Grot. in Matth. v. 18 19. Grotius well observes is not meant of the Place of Heaven for such men except they repent shall never come there but of the Time when the Kingdom of Heaven shall be fulfilled at the end of the World in the great Oecumenical Parliament of Heaven and Earth after the general Resurrection they shall be nothing esteemed of there in that World however they may be cried up here for wise men among the Fools of this World 53. Whom yet to teach more wit at least since they have no more grace Behold ad hominem one Argument more for those kind of men whom neither Scripture nor Reason can do good upon 't is Experience the Mistriss of Fools and yet full out as good and as great a Dame as Mistriss Necessity is this Mistriss Experience especially if the Experience be Universal such as the Experience of all Ages in all Places of all