A SERMON of Simony and Sacrilege, Preached at Paul's Cross March 18: By ROGER FENTON Preacher of Graise Inn. LONDON Printed by Arnold Hatfield. 1604. To the right honourable Sir THOMAS EGERTON, knight, Lord chancellor of England my very singular good Lord. RIght honourable, I am enjoined, by that reverend authority which in all duty I stand bound to obey, to publish these small endeavours: which albeit they may pass invisibly unregarded of the meanest, because they are so small; yet the subject requireth the Patronage of the most honourable. Not that it is a controversy (for amongst writers I find not mine adversary) but because if actions interpret men's minds, the most part of the world be against me. Such is our conflict while we use the sword of the spirit. Many respects have moved and encouraged me to crave your Lordship's Patronage. Your integrity, who I persuade my soul may safely wash your hands of these spoils. Your honourable place and authority, in whose power it is to cherish the tribe of Levi, and protect a great part of our body. Your love and affection extending itself to many worthy members of the same. My duty, your unworthy Chaplain, who if I should signify to the world what encouragements I have received from your Honour, it might seem in me ostentation, as if I deserved somewhat. Then let that favourable countenance which hath ever shined upon Scholars, vouchsafe the acceptance of a simple Scholars mite, for want of larger offerings. Accept this little testimony of my greater desires, who shall never cease to offer up prayers unto God for all such blessings & happiness upon you, and your honourable family on earth, as may be undoubted forerunners of your heavenly bliss. Your Lordship's most bounden and dutiful Chaplain, ROGER FENTON. PROV. 20. 25. It is a snare for a man to devour that which is sanctified, and after the vows to inquire. MY Author telleth me in the five and twentieth chapter of this book the eleventh verse, That A word spoken in his place, is like apples of gold with pictures of silver. That is, as the outside is beautiful, so the inside is far more precious, as gold excelleth silver. So are the words of Wisdom every where glorious: yet being fitted with time and place they have an inward and secret operation far more forcible and effectual than otherwise they would, they be apples of gold with pictures of silver. Now as these silver pictures, I mean the ornaments of speech are not to be neglected (especially in these honourable assemblies) so the golden substance which by a secret operation is directed to the heart & conscience is every where to be preferred. Wherefore when I gave all diligence to speak unto you (right honourable etc.) not only things profitable for Christians, but seasonable for time and place, I was directed to this choice concerning the profanation of things Hallowed, and the dangers thereupon ensuing. Towards the unfolding whereof I am deprived of that usual help which other Scriptures do afford: namely, that current of speech and sequel of argument whereby one sentence followeth upon an other in so good consequent, that the occasion and premises of the place do serve for a key to open our text. But these Proverbs be certain drops of divine wisdom (or golden apples you may call them) each making an entire globe or ball within itself, whereof this is one. We may divide it in the midst. 1 The one half compasseth him in the snare of destruction who spoileth God of his right in things hallowed. 2 The second, catcheth him who seeketh evasions to unwind himself out of those vows which are solemnly made before unto God: wherein the more he struggleth, the faster he toeth himself: for the first word is indifferently applied unto both parts, and so make a double snare. Laqueus est devorare sacrum; laqueus post vota inquirere. This kind of sanctified things intended by Solomon is by consent of all expositors taken to be of an inferior degree, whereunto we may descend by these few steps. 1 That sacred Majesty which is holiness itself in the abstract, is then profaned by man (as much as in him lieth) and injured in the highest degree when it is blasphemed. This is destruction in itself with God who raineth snares upon such for their portion, and their arrows shot against heaven fall back upon their own pates. And it were to be wished that this were also a snare of destruction amongst men: for nature hath so prescribed, and graven it in the hearts of men from the beginning, that blasphemy is punishable by death. That cursed speech of jobs wife, Curse God and die, 29. job, was grounded upon a common received Maxim in that time of nature, that a blasphemer must not live. And that Hethnish king Nabuchadnezar had no sooner acknowledged the true God, but made a decree, that whosoever blasphemed should die a violent death. But admit there be no such law established: and that upon this charitable supposition, that a Christian commonweal will breed no such monsters: shall this be imputed for a want? Not until those monsters appear. For in the Commonweal of Israel there was no positive law against blasphemy: until such time as a blasphemer was discovered 24. Leuit. and than upon that occasion the law was made. So if this wicked age wherein we live shall bring forth such miscreants and execrable wretches, as shall dare to breathe direct blasphemy against the God of heaven, to the utter deriding and denying of him: then I take it to be a thing not unworthy the highest consultation, whether that judicial law of God be a pattern for us in this kind. for if we add to the law of God concerning Theft, for the better preservation of the public peace; let us not diminish the law of the same God, for the preservation of that sacred name whereupon the public good both of Church and commonwealth doth depend immediately. If there be a power established de Haeretico comburendo, why not the Blasphemo, much more? since the one sin is a partial, the other a total eclipse of God's glory. If the civil Magistrate do carry a sword and not in vain: not a rod for correction only, but a sword to punish with death: then let not that sin which by the general consent of all Divines, is of all sins absolutely the greatest, let not that escape the edge of this sword. Thus much is inferred upon necessary implication, that it is destruction in the highest degree to profane Holiness itself. Yet this is not intended by the direct meaning of this text. 2 As God is holiness in himself, so hath it pleased him to communicate the same unto his Church: to make her not only a Catholic but a holy Church. To this end hath he sanctified special means; that is, separated them or set them a part from common use to effect holiness in the hearts of the people. Whereof there be three degrees. 1 The Word and Prayer, together with the administration of Sacraments have the first place, wherefore the Archministers of the Gospel the 12. Apostles leaving all other business, gave themselves to prayer and the administration of the word, 6. Act. 4. To devour these is apparent destruction, for where these be wanting the people must needs perish. Yet such is the malice and subtlety of the serpent, that rather than this shall stand entire, he will so work as one shall devour an other. The time was when Prayer being turned into a Mass, and the Mass into an idol did swallow up the preaching of the word; the time is, when preaching hath well nigh swallowed up Prayer, as if there were nothing holy in the Church of Christ but a Sermon. Such is the peevishness of our corrupt nature, that where God hath combined such a lovely pair of virtues together, we can not lean to the one but we must despise the other. Whereas in deed there is such a sweet concord and harmony between them, that who so despiseth the one, shall be deprived of the comfort of the other. They be the ascending and descending Angels of commerce between God and us. The Word teacheth us to know his truth. Prayer testifieth that we acknowledge his goodness to be the only fountain of all our blessings. Preaching bringeth knowledge, without which devotion is blind: Prayer exerciseth devotion, without which knowledge is lame and unprofitable, the one soweth the seed, the other fetcheth a shower of graces from heaven to make it grow. By Preaching God doth serve us with that heavenly Manna, the food of our souls; by Prayer we do serve God which is the end of all our preaching. Be it far from us then to make a divorce between these two which can so well agree. 2 That these sacred means might take effect in working holiness in the Church of God, he hath sanctified or set apart in the second rank, Time, Place, and Person, for the ministery of the word, Prayer, and Sacraments, for Time, he hath selected the Saboth: for Place, the Temple: for Persons, the Clergy. 1 The Saboth sanctified or set apart from common use to God's service, is then devoured when it is profaned by weekly business, or lewd sports, as about this place it hath been too much. But his royal Highness whom God hath crowned over us, no doubt to crown us with mercies and compassions, as hitherto it hath been his manner in all his proceed to begin with religion: So hath he in his first proclamation caused the reformation of this point to be proclaimed. Pray we to God to continue and increase & establish the reformation of those things, which without all controversy are to be reform. 2 The Holiness of the place is devoured, when the temple of God is made an Exchange. john. 2. 16. I mean not only the temple at Jerusalem, but every place consecrated to God's worship is Holy, and therefore (saith the Apostle) not to be profaned by common employments, 1. Cor. 11. 22. verse. Have ye not houses to eat and drink in, or despise ye the Church of God? 3 Sanctified persons set a part for the Ministry of the Gospel are devoured a thousand ways: yea, rather than fail we ourselves will devour ourselves. That unhappy faction amongst us about mint and annice, Rom. 1. 1. had brought such a snare upon this Church, as if God's especial providence had not preserved us, the Papist on the one side, and the profane Atheist on the other, had devoured both sides with open mouth. Verily it is a snare to devour any thing that is sanctified; but yet I am not come to the dint of my text. As the sacred ordinance of God, the Word and Sacraments can not be ministered without convenient time, place, and person, set a part for that purpose: so neither can place, nor person, be fit for that ministery without convenient maintenance. Wherefore God of his goodness out of those temporal blessings in abundance bestowed upon the sons of men, hath resumed a portion for this purpose. Which portion is said in my text to be sanctified, because it is set a part from common use, to the maintenance of God's service. For it is laid down for a principle in Leuit. 27. 28. Every thing separate from common use is holy to the Lord. so that where the Scripture speaketh of this portion there to be separate and to be Holy, be Sinonymas, divers terms expressing one and the same thing. These lie open to be devoured by covetous and needy persons: these be alluring baits to entice a man to devour them, but Solomon giveth us a Caveat, that under this bait there lieth a hook to ensnare the conscience of the devourer: so as he may swallow the bait and wound himself: win the world and lose his soul. Be it far from me to ensnare the judgement of the weak, or any ways to darken the truth by Ceremonial or Levitical shadow. I know where I speak, in the presence of God and of those who are able to discern and judge what I say. Give me leave (by your Honourable patience) to enlighten myself in the unfolding of this text, so far only, as the Moral law of God which is perpetual, and the evidence of his gospel do second the same. That precept of Wisdom to her son in the third Chapter of this book 9 verse. Honour God with thy riches: albeit she had written it in the hearts of men by nature: yet she had need to renew it, since many endeavour to blot it out: for it is a conceit commonly conceived, that for those temporal blessings we possess; if we use them soberly without excess, justly without oppression of others, and charitably with some portion relieve the poor: we are thereby discharged, as if no part thereof were due unto God, or did any wise appertain to the first table. The Nicodemites were content to become Christians thus far, that they would give their hearts unto Christ, so they might dispose of their bodies as occasion served. These go a degree farther, they will worship God in soul and body both, that of the abundance of the heart the mouth may speak, the knee bow, the hands and eyes be lifted up, but for honouring God in their riches, they think it is more than needs, they will offer to God the oblations of their hearts, and calves of their lips too; but not of their stalls. We will go with the wise men (saith Barnard) to seek Christ from the East, yea we will fall down and worship him: but we be grown too wise to open our treasuries; that is, the renting of our hearts, we cannot endure to be tied unto it. If Paul therefore will make Agrippa a Christian, he must except these bands too. But God will not release us. For as God is the owner and giver of all, so he will be acknowledged by * a sacred Sacrum vectigal. Calvin. in ●eb. 1. 4 rent to be Lord of all. He gave blessings to Abraham, Abraham repaid part in acknowledgement of that gift, 14. Genes. The land of Canaan was given unto his posterity, but that sacred tribute was reserved as holy to the Lord. For want of the payment whereof God doth often destraine, and re-enter upon his own: restraining the influence of the heaven and sap of the earth, as 3. Mal. 10. Bring the tithe, and see if I will not open the windows of heaven, etc. Therefore the windows of heaven were shut before, because this duty was kept back. Si Domino decimam non dederis, tu ad decimam Serm. de temp. 219. revoceris, (saith Saint Augustine) when the tenth is denied to God, he resumeth 9 parts, & leaveth us the tenth, as in many famines he hath done; for the quantity which portion is due, I aver not precisely, because I have not proved it. Only thus much ariseth without question. That as God is the giver of all our wealth, and he only who blesseth the works of our hands: so in acknowledgement of his universal dominion, he will have a part thereof set a part for his honour and worship. 2 Secondly I hope, ye will not determine any contemptible portion for God, as if it were decent for us to dwell in houses of Cedar, and the ark of God to be wrapped in goat's hair, 2. Sam. 7. Or to honour God as we honour the poor, with some cold benevolence. If any be of that religion, he is not far from jeroboams: for he made the base of the people the Clergy; these make the Clergy the base and meanest of the people. Is this to give to God that which is Gods, or to Honour him with our riches? But what tell we you of God? you profess to honour him with all your hearts: but doth he eat bulls flesh or drink the blood of goats? doth he dwell in temples made with hands, or feed of the fruit of the land? Not so, yet he hath right and interest in all, and hath taken into his own possession a part to dispose of at his pleasure, 27. Leu. 30. vers. and when he hath set his mark upon it, All this is mine, he after disposeth of it. Num. 18. Behold I give it to the children of Levi, for what? for their service in the tabernacle of the congregation, verse. 21. to what end? to encourage them in the law of the Lord. 2. Chron. 31. 4. What is all this to you? the Levites are gone and their law is vanished. It is true, yet this ordinance is in force still ratified in the Church of Christ, by Saint Paul, 1. Corint. 9 14. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God hath so ordained, that they which preach the Gospel should live of the Gospel: that is to say, as that right which God then had in his portion he conferred upon the Priests & Levites for their service at the altar: so God hath ordained that that right which he now hath in your wealth, that reasonable portion now set a part for his worship, be it what it will be, is conferred upon the Clergy, for their service in the Gospel: Sic ordinavit Deus: and that upon the same moral considerations as before. God is the owner and giver of all we possess still, therefore unless with some portion we acknowledge his supreme dominion, we shall not only transgress nature's law; but in time forget whose tenants we are. 2 This God hath a Clergy still, who be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set a part for a more excellent worship then that of the Levites, Rom. 1. 1. 3 He keeps the same love and affection towards his Clergy still, Mat. 10. 40. He that receiveth you receiveth me, and him that sent me. 4 There is a service to be done in the tabernacle of the Congregation still, and a more painful service then that of the Levites, they served by turns, we continually labour in that which spendeth a more precious humour then the sweat of our brows. 5 We have need to be encouraged in the law of the Lord still, and as great need as ever the Levites had, 2. Chron. 31. 4. Therefore that ordinance of God standeth still upon the same grounds. That we must live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle speaketh) of that portion which is sanctified by the temple. Or as he speaks more emphatically of our times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of that which is hallowed, or sanctified by the gospel itself. By this you see (right honourable and worshipful:) First, that the right and interest in Church livings is * Decima▪ sacrum vectigal. qui eas recipit in loco dei est subrogatus ergo quod Mel chizadec, Abraham obtulit decimas eo confess●● est Honoris gradu suprae se excellere. Caluin in Heb. 14. originally in God, not in us: which therefore is said to be sanctified in my text; it holds in Capite. Therefore if any shall devour it by alienation or sacrilege, they stand answerable to God himself, and not unto us, in that day when all Courts shall be judged over again. Secondly you see that this right and interest in Church livings which we have, we have by grant from God, we receive it immediately of him: so is it the free gift of god; not as he is the author of nature only, Finis proximus dat speciem in mor. for so are all other gifts; but as he is the author of grace. For to this end hath he given it, that by our Minsterie grace might be wrought in the hearts of the people. Deus qui dignatus est totum Tractat. de Beatitudine Cathol. Conuersionis. dare, decimam à nobis dignatur repetere, non sibi sed nobis sine dubio profuturam. God vouchsafeth to give us all things in abundance. 2. He accepteth one portion back again, in acknowledgement that we hold the rest of him. 3. That portion he hath bestowed again in behoof of our souls. So then (beloved) with a part of your temporal goods you honour God: that part he sanctifieth & returneth into your bosoms, for your spiritual & everlasting good. What injury is it then to God that his sacred portion, by alienation and profanation should be devoured? What indignity is it to the goodness of God, that this right we have in things sanctified, derived from God for his service, should be bought & sold. That that right which is the gift of God, the free gift of God, the gracious gift of God, given for the perpetual maintenance of the Gospel should be obtained with money. I doubt it doth taste of the gall of bitterness, Act. 8. 23. & sometime incurreth that snare of destruction there threatened. Pereat pecunia tua tecum: for even that money doth seldom prosper. Doubtless to spoil God of his right, is to swallow our own bane: yet because lucre doth blind our eyes, the danger of this destruction is not conspicuous. Wherefore Solomon doth here call it a snare. Laqueus est devorare sacrum. I would gladly know some real and material difference betwixt Simon Magus his bargain and some of ours; saving only that he dealt plainly, & we devise shifts to ensnare ourselves, Act. 8. 19 Simon offered money, and said; Give me power that on whomsoever I lay my hands he may receive the holy Ghost. We offer money & say, Give me or get me power, that on whom I lay my hands he may be sanctified or set a part for the Word & Sacraments. What difference between these two powers, saving that that was extraordinary & temporary for that time, this is perpetual and essential to the Church of Christ, & so consequently of more worth. It will be said, Barnard spoke like a fool in objecting Declam. super Reliquimus omnia. this to the Clergy, there was never money given nor offered for that sacred power, but for some honour or commodity thereunto annexed. It is true. And shall we think that Simon Magus did offer his money for the holiness of that power which he then desired. Or was it rather for that honour & commodity which he supposed were annexed? It was that honour he ambitiously affected, that he might be accounted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 9 assuring himself withal, that though he had offered very largely yet if he could bestow such visible gifts of the spirit at his pleasure, he would make himself hole again in a short time. Yet I make no doubt, but the sin of Simon was Simony. And who list to open his eyes and look about him, shall find that Simony is not a school term, or word of art, but a snare to entrap the consciences of corrupt men. Ask a Patron who useth to merchandise his Benefices: and he will protest unto you, that for that right of Church livings, derived upon the Clergy, together with their function, he knoweth not what it meaneth, neither doth he intent any indignity to God or holy things▪ he dealeth only for that which is valuable and money worth. And I do verily believe him, for here is the snare. Neither do I think that Ananias or Saphira his wife did intend any injury to the holy Ghost, in retaining part of what themselves had given. Only they thought that a piece of money was as well saved as not. I verily persuade myself that Gehezi meant no disgrace to that sacred power of cleansing the leprosy: but only perceiving the liberal disposition of Naaman, he knew that two suits of apparel, & a talon or two of silver, might be taken with as great thanks as left. The Scripture putteth us out of doubt, Mal. 3. 8. that when the jews kept back their tithes & offerings, it was the furthest end of their thought to spoil God. Wherefore when God expostulateth with them: You have spoiled me, they wondered, & said, Wherein have we spoiled thee? In tithes and offerings (saith God.) We know we had beguiled certain fat Priests and Levites, who have enough beside: but we never dreamt of spoiling thee. Well (saith God) you have spoiled me. Hinc ille laqueus. Sacrilege and simony be spiritual sins & sensual men will not conceive them, so much of the first snare. 2 They who persuade themselves they can very cunningly and smoothly wind themselves out of the former snare, are taken in this second. For having got a hint from some, that tithes are not due by divine right, they resolve their consciences on this manner. Albeit by the law of Moses God did bind the people of the jews to the precise payment of tithes) which was also zealously urged by the Prophets) yet in the time of the gospel it is a thing more arbitrary & indifferent. So long as they live of the Gospel, and are partakers of the Altar, it is sufficient. Well, live they shall: a certain pittance they shall have, wherewithal they must be content, and there an end. For when Moses, Elias, and Christ met upon mount Tabor, the first two vanished. Moses his law was very chargeable, whereby that tribe of Levi was grown too rich, Elias also was a hot urger of Moses law: but there came a cloud which carried away Moses and Elias both together with their Ceremonials and judicials, and Christ was left alone, who was content to be poor enough, and so we mind to keep him. Admit all this were true, yet the second part of my text makes a sufficient answer to these repliers. Post vota inquirere. Our progenitors & forefathers being taught by Nature to honour God with their substance, directed by God's law what proportion was fittest for that purpose; animated by the examples of the primitive Church in their voluntary oblations, did consecrated a certain portion of their temporals by solemn vow unto God, delivering up to him their title and right, from themselves and their heirs for ever. Annexing commonly ●apit. Ca●ul. lib. 6. ca 285. some words of fearful execration, that if any attempt to alien or take them away, that his account should be without favour in the last day. If after these solemn vows, any shall inquire, that is, shall devise colours and shifts to alien or take away things vowed unto God; to wash or clip that sacred tribute, which hath God's mark upon it, he falleth inevitably into Solomon his second snare of destruction. Laqueus est post vota inquirere. For as Levi paid tithes in the loins of Abraham, so did we vow tithes and Church endowments in the loins of our forefathers. They for us, and we in them, have invested God in that portion, whereby we stand eternally Quod divini juris est, id nulli●● in bonis est. Instit. lib. 2. tit. 1. bound never to claim interest therein again. Albeit we had liberty before to use ecclesiastical livings, as mere temporals: yet after these vows our case is the very same with that of Ananias, Act. 5. 2 who for keeping back that which himself had consecrated to the Church, and colouring the same with a lie, was taken in this snare of destruction, fell down at the Apostles feet, gave up the ghost. The same snare falling upon his wife, for partaking with him in that counsel. 1. For enquiring after the vows were passed. If you inquire a further ground of this assertion, let it be the rule of common Offerimus Deo quod Ecclesiae tradimus cap. carul. lib. 6. ca ●84. equity, that No man having passed his consent and deed, may change it to the prejudice of another. That which is given to the Church is passed over unto God; therefore he that shall take it again, without the consent of God whose it is, committeth direct sacrilege against him, and dealeth worse with God, than God will suffer any man to deal with us: shall not this bring a snare upon him? He that will be rich (saith the Apostle) 1. Tim. 6. 9 Not he that would be rich with honest endeavours, but he that resolveth, He will be rich by hook or crook, though he spoil god himself, shall fall into temptations & snares & noisome lusts which drown men in destruction and perdition. 2 Admit after the vows it be none of ours by right which is given to God: yet let us inquire if we can compass the consent of the Ministers themselves; to get or part away somewhat. Volenti non fit iniuria. Alas beloved, our consent for the alienation of Ecclesiastical Mentitur Ananias Deo quia Ecclesiae fucum fecerat Apostoli Homines ●unt sed non priua●● quum Deus illis vices suas nandaue●at. Calui. tu ep. 5. 4. things from that religious end to which they were given is nothing, because the right originally is in God, and not in us. For the act of Ananias in paring his own donation, was not done unto men but unto God, Act 5. 4. because after the donation, the right was not in men but in God, and therefore cannot be taken away without his consent. Let me parallel this point with the like. Tell me, what is the reason, that after the knot of matrimony is duly tied by consent of their parents and friends, ratified by the Minister: what is the reason (I say) that afterwards the consent of both the parties, of all their friends, seconded by the Minister himself, is not able to untie the same knot? Your answer will be, because marriage is not of the nature of a civil contract, where God himself hath a hand. Therefore whom God hath joined let no man separate without God's consent. Neither be Church endowments civil where God is a party. That which God hath therefore received, let no man take away without his consent. 3 If this will not serve their turns, after the vows men will inquire yet further, whether God did ever receive them or no? for the silver shrines of Diana were never given, because never accepted of God. It is true. But extend not this limitation too far. That is dangerous. First then let not us sit judges upon the consciences of our forefathers, it is a snare after their vows to inquire. 2. Admit their 2. King. 10. 29. 30. purposes were stained with imperfection, shall that make their deed void? God forbidden. What act of man is without imperfection? that devout zeal of Jehu was accepted notwithstanding his golden calves in Bethel. Look to the other Parallel. How many exceptions might be taken unto marriages in these days? if we should inquire after the intents & sinister affections of the parties married, with other by-respects, which make them not so acceptable to God, as otherwise they would, yet doth the bond stand firm before God and man; for there is more virtue in the good of an act to confirm, than imperfection can dissolve; else jacob had miss of his blessing. Gen. 27. 4 If this will not do, men will inquire yet further after the vows, if God will not in some cases give his consent to part with his right. No doubt, he that is so ready to convert his own portion to benefit the Church in saving souls, will be as willing for our good to forego as he ever was to receive. But these cases be rare, wherein it is not dark what God doth warrant. As in that other Parallel of matrimony, there is a case wherein God granteth a dismission, Math. 19 9 So there is a necessity where David may eat the showbread, which otherwise is not lawful but for the Priests. Math. 12. 4. But to make God speak where he is silent, and to extort his consent where he is most unwilling, this is a snare. 5 If every way our consciences be ensnared, the next inquiry must be, how we shall be delivered. Admit we have rob or beguiled the Church: it is past, we are sorry for it. Will not God of his mercy break the snare, that our souls may escape in the day of the Lord? No doubt he that was ready to break the snare of death, will be ready to break this snare also. But upon what condition? Ezekiel maketh a direct answer 33. 15. If he return from his sin and do that which is right, to wit, if he restore the pledge, and give again that which he hath rob, & commit no iniquity, he shall surely live and not die. If he restore, may not these Ifs be dispensed withal? No surely. That of S. Aug. is firmly grounded upon the book of God. Non remittitur peccatum nisi restituatur ablatum. For as in Moses law Num. 5. 7. they were bound to restore the damage with the principal besides the ram for the atonement, which was the shadow. So in the truth of the Gospel besides the atonement made by Christ upon the cross, restitution must be made by us. Christ hath satisfied the justice of God for us? which was not in our power to do: but we must satisfy the church & our own consciences, besides the atonement. We will amend and be sorry for that is past. Will not that satisfy? True. But can we amend so long as we abide in the sin? As the taking of it from the Church doth begin, so the keeping of it doth continue the fault. So long as the spoil is in thy house, the sin remaineth, when the act is past. Esay 3. 14. and where the sin remaineth there is no amendment. For the act we are sorry. Be not deceived, God is not mocked. Thou canst not be sorry for taking of that which thou keepest voluntarily. Sine restitutione poenitentia non agitur sed fingitur, saith Augustine. Without restitution no repentance, without repentance no salvation, unless we cast that down at the apostles feet, which was got by sacrilege, we are further from repentance then judas, who notwithstanding passed out of this life in a double snare of soul and body. Unjust dealing is dangerous against whomsoever: but beware of Sacrilege. It is a fearful thing to fall into the hands of God. Thy money may perish with thee: but to save thyself together with thy money it is impossible. A rich man can not pass the needle's eye without a strain, nor a sacrilegious person without detriment. It is a snare every way to devour that which is sanctified, & after the vows to inquire how to take that from God which is once given. It is a snare to inquire how to extort the consent of the Clergy, to rob God of his own. A snare to inquire overstrictly after the vows, what God did take, & what was given to superstitious use. A snare to inquire colours and probabilities for God's consent where he is most silent. A snare after the sin to inquire how by some sleight repentance we might save our souls and our money too. It is a world to see what a world of Inquiries the subtlety of the serpent hath suggested to entangle poor souls. We make quaeres & put cases, & beat our brains & all to ensnare a troubled conscience against the day of the Lord. I protest unto you (right honourable & worshipful) I have brought a doctrine unto this place which is neither new, nor to my knowledge controversal. I have purposely contained myself within the compass of common and received grounds, laying them open according to my poor skill. Wherefore in the name of God & his Church, let me commend unto you the exhortation of God himself, Malac. 3. 10. v. Bring in all the tithes into the storehouse, that there may be meat in my house saith the Lord of Hosts, & prove me, if I will not open the windows of heaven, and power you out a blessing without measure. Bring all the tithes, that were a bootless exhortation, bring some reasonable proportion, and it shall be easier for you in the day of judgement. And seeing God would have us to prove him, let us try him if he will be as good as his word. Prove him if he will not open the windows of heaven, & power us out a blessing without measure. Prove him if he will not prosper the 9 parts ten times more than before. Prove him if he will not send a learned ministery into this land, such as shall be able to stand in the gap against an adversary, when pregnant wits shall receive encouragement from the altar. Prove him if we honouring him in soul, and body, and goods, he will not honour us with a flourishing Gospel to feed our souls with health and peace, to preserve our bodies with wealth and prosperity to our lives end, so far as shall further our souls and bodies to eternal life; Which God grant unto us for his 〈◊〉 sake, jesus Christ the righteous: to whom with the Father and the holy Ghost, three persons, one eternal, everliving, and only wise God, be all glory, praise, power, and thanksgiving, now and for ever. Amen. Errata. For consequent, read consequen●●, pa. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 29.