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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

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contradict their Cause Always they do it by perverting the Scope which is the Soul of the Text. 10. I could abound with Instances in this kind both old and new but that there is nothing more obvious in the old Records of the Fathers and Councels and the late Pamphlets of our new Hereticks and Schismaticks against all which to forewarn you once for all now if ever take this Apostolical counsel (i) John 4.1 Beloved believe not every spirit nor every Scripture neither If once in the Devil's mouth for thence it comes out with the Devil's breath I mean the Devil 's false sense which to know from the true sense of God's word you need no more but by way of Antidote to remember to make good use of the three premised good Cautions 1. Ware their false glosses 2. Turn over the Key I mean the Coherence of the Text. 3. Mark the scope the soul of the Text according to the Analogie of Faith the Creed or the Rule of a good life the Decalogue The which if you cannot well find out Judicio discretionis of your own selves for that is all is allowed unto your lay-form then for Judicium directionis take God's own Counsel Go and (l) Hag. 2.11 12. ask the Priests concerning the Law they can best tell what is holy what is unholy Will you have God's promise and precept for it implied both in one Text (m) Malac. 2.7 The Priests lips if any should keep knowledge and the People should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts However this Rule may fail in this or that particular Priest yet for the general it holds in the publick Ordinance animated by the publick spirit of the Church especially if the doubt be about matters fundamental and necessary to salvation about which God will never suffer an honest and humble (n) Joh. Parisiens mind seeking for the truth it self unto God by Prayer unto God's Church by obedience to erre finally Enough to discover this dangerous delusion unto you and to free you from the Epidemical contagion in this kind of Scripture-Sacriledge The last head of this Monster that concludes our Distribution of the sin of Sacriledge and our first main part of this Indictment containing matter of Declaration CHAP. IV. Of the Parties against whom the Sin of Sacriledge is committed and first of the Priest as God's Usufructuary only FOllows now the second part in order which contains Matter of Aggravation 1. And it is deduced from the consideration of the Parties against whom the offence of Sacriledge is committed and those ordine Analytico shall be first the Clergy who is God's Vsufructuary invested in God's Name as an holy Corporation in such a Right And therefore secondly God Almighty himself who is the direct Proprietary of all holy Portions 2. First as for the Clergy properly God's * Lexicon Juridic Calvin Ususfructus est jus alienis rebus utendi fruendi salvi rerum substantiâ l. 1. ff de usufr Hot. v. eodem Calv. ad vocem proprietas Usufructuary and no more to it belongeth onely the personal right use or profits for life no longer the real right or property being wholly as I may say resident in God the chief Lord to whom they are dedicated or due so that whatever Conclusions may be pretended to the contrary from the several examples of absolute Alienation publick or private through the iniquity of the Times or Persons are all of them well examined but so many meer Inconsequences à facto ad Jus concluding no more against God's usurped Property then for instance so many examples of popular and it may be for a while as of late through God's permission prosperous Rebellion can justly prescribe for lawfulness of Title against oppressed Monarchy 3. But yet say the Clergy were indeed the very Proprietaries so that the wrong done by Sacriledge did reach no further then the Clergy it self yet were the offence hainous enough seeing that of all other Estates of men the Persons and Possessions too of the Priests have always been Priviledged by all Nations by your own Nation especially till of late witness not to name particular (o) As the Charter of the Church of Carlile wherein King Henry the sixth frees all the Members of that Church from all Taxes Subsidies and Services in and towards the Wars against the Scots their next Neighbours though even then ready upon the Borders to Invade this Kingdom and all this that the Clergy there might the better attend God's Service and pray for the King c. Yet the Laiety of those Times might easily have objected That since the Church of Carlile injoyed a considerable portion of the Lands bordering upon the Enemy they ought to bear a full proportion of the Burdens with the Laity But the truth is in those days your more godly Ancestors did put more trust under God in the Prayers of the Church than in the Purses of the Church and they prospered accordingly Charters your own great Charter (p) Imprimis Concessimus Deo hac praesenti Chartâ nostrâ confirmavimus pro nobis haeredibus nostris in perpetuum quod Ecclesia Anglicana libera sit habeat omnia Jura sua Integra libertates suas Illaesas c. These be the words of King Henry the third Anno 9o. Ch. 1. grounded upon an ancient Law found Inter leges seu Institutiones Regis H. 1. c. 1. whose Tenour is here inserted and made a part of Magna Charta in these words Sanctam Dei Imprimis Ecclesiam liberam facio ita quod nec vendam nec ad firmam ponam c. Magna Charta a fundamental Law and one of the main Bulwarks of all your several Properties and Liberties and for that Reason Confirmed no less then Two and thirty times by your several Parliaments and therefore beware lest if you go on still to Undermine this National Foundation only to oppress one main State of the Nation the Clergy you do not unawares by such Sacrilegious Precedents open a Gap into your own temporal Estates or Lay-Inheritances in after-times for God is just Observe therefore how your Magna Charta begins with an Imprimis A Grant unto God that the Church of England shall be free and have all its Rights entire words of largest extent and all its Liberties inviolable By vertue of which general words the Church hath as good ground even in Law to demand and to defend her Ecclesiastical Rights and Liberties as any of you for your Temporal Rights or Intails whatsoever 4. Sir Edward * The second part of the Institutes pag. 2. Coke's gloss upon it is well worth the notice Concessimus Deo we have granted to God when any thing saith he is granted for God it is deemed in Law to be granted to God and WHATSOEVER IS GRANTED TO HIS CHURCH FOR HIS HONOUR AND THE MAINTENANCE OF HIS RELIGION AND SERVICE