MY Authour telleth mee in the fiue and twen­tieth chap­ter of this booke the ele­uenth verse, That A word spoken in his place, is like ap­ples of golde with pictures of siluer. That is, as the outside [Page 2] is beautifull, so the inside is far more precious, as gold excelleth siluer. So are the words of Wisdome euerie where glorious: yet being fitted with time and place they haue an inward and se­cret operation farre more forcible and effectuall than otherwise they would, they be apples of golde with pi­ctures of siluer. Now as these siluer 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 [Page 3] is euery where to be prefer­red. Wherefore when I gaue all diligence to speake vnto you (right honorable &c.) not onely things pro­fitable for Christians, but seasonable for time and place, I was directed to this choise concerning the pro­fanation of things Hallo­wed, and the dangers ther­upon ensuing. Towards the vnfolding whereof I am depriued of that vsuall helpe which other Scrip­tures doe aforde: namely, that current of speech and sequel of argument where­by one sentence followeth vpon an other in so good [Page 4] consequent, that the occa­sion and premisses of the place doe serue for a key to open our text. But these Prouerbs be certaine drops of diuine wisdome (or gol­den apples you may call them) each making an en­tire globe or ball within it selfe, whereof this is one. We may diuide it in the midst.

• 1 The one halfe compas­seth him in the snare of destruction who spoil­eth God of his right in things hallowed.
• 2 The second, catcheth him who seeketh euasi­ons to vnwinde him­selfe [Page 5] out of those vowes which are solemly made before vnto God: wher­in the more he strug­leth, the faster he tieth himselfe: for the first word is indifferently ap­plied vnto both parts, and so make a double snare. Laqueus est deuora­re sacrum; laqueus post vota inquirere.

This kinde 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.

[Page 6] 1 That sacred Maiestie which is holinesse it selfe in the abstract, is then pro­faned by man (as much as in him lieth) and iniured in the highest degree when it is blasphemed. This is destruction in it selfe with God who raineth snares vpon such for their porti­on, and their arrowes shot against heauen fall backe vpon their owne pates.

And it were to be wished that this were also a snare of destruction amongst men: for nature hath so prescribed, and grauen it in the harts of men from the beginning, that blasphe­my [Page 7] is punishable by death. That cursed speech of Iobs wife, Curse God and die, 29. Iob, was grounded vpon a cōmon receiued Maxime in that time of nature, that a blasphemer must not liue. And that Hethnish king Nabuchadnezar had no sooner acknowledged the true God, but made a decree, that whosoeuer blasphemed should die a violent death.

But admit there be no such law established: and that vpon this charitable supposition, that a Christi­an common-weale will breed no such monsters: [Page 8] shall this be imputed for a want? Not vntill those mō ­sters appeare. For in the Common-weale of Israel there was no positiue lawe against blasphemie: vntill such time as a blasphemer was discouered 24. Leuit. and than vpon that occasi­on the law was made. So if this wicked age wherein we liue shall bring foorth such miscreants and exe­crable wretches, as shall dare to breath direct blas­phemie against the God of heauen, to the vtter deri­ding and denying of him: then I take it to be a thing not vnworthie the highest [Page 9] consultation, whether that iudiciall law of God be a patterne for vs in this kind. for if we adde to the law of God concerning Theft, for the better preseruation of the publicke peace; let vs not diminish the law of the same God, for the preser­uation of that sacred name whereupon the publicke good both of Church and common-wealth doth de­pend immediately. If there be a power established de Haeretico comburendo, why not de Blasphemo, much more? since the one sinne is a partiall, the other a to­tall eclyps of Gods glory. [Page 10] If the ciuill Magistrate doe carie a sword and not in vaine: not a rod for corre­ction onely, but a sword to punish with death: then let not that sinne which by the generall consent of all Diuines, is of all sinnes ab­solutely the greatest, let not that escape the edge of this sword. Thus much is in­ferred vpon necessarie im­plication, that it is destru­ction in the highest degree to profane Holinesse it selfe. Yet this is not intended by the direct meaning of this text.

2 As God is holinesse in himselfe, so hath it plea­sed [Page 11] him to communicate the same vnto his Church: to make hir not onely a Catholike but a holy Church.

To this end hath he san­ctified special meanes; that is, separated them or set them a part from common vse to effect holinesse in the hearts of the people. Whereof there be three degrees.

1 The Word and Prayer, together with the admini­stration of Sacraments haue the first place, wherefore the Archministers of the Gospell the 12. Apostles leauing all other businesse, gaue themselues to praier [Page 12] and the administration of the word, 6. Act. 4. To de­uour these is apparent de­struction, for where these bee wanting the people must needs perish. Yet such is the malice and subtiltie of the serpent, that rather then this shall stand entire, hee will so worke as one shall deuour an other. The time was when Prayer be­ing turned into a Masse, and the Masse into an idoll did swallow vp the prea­ching of the word; the time is, when preaching hath well nigh swallowed vp Prayer, as if there were no­thing holy in the Church [Page 13] of Christ but a Sermon. Such is the peeuishnesse of our corrupt nature, that where God hath combi­ned such a louely paire of vertues together, we can not leane to the one but we must despise the other. Whereas in deed there is such a sweet concord and harmonie betweene them, that who so despiseth the one, shall be depriued of the comfort of the other. They be the ascending and descending Angels of com­merce betweene God and vs. The Word teacheth vs to know his trueth. Prayer testifieth that we acknow­ledge [Page 14] his goodnesse to be the onely fountaine of all our blessings. Preaching bringeth knowledge, with­out which deuotion is blinde: Prayer exerciseth deuotion, without which knowledge is lame and vn­profitable, the one soweth the seed, the other fetcheth a shower of graces from heauen to make it growe. By Preaching God doth serue vs with that heauenly Manna, the food of our soules; by Prayer we doe serue God which is the end of all our preaching. Be it farre from vs then to make a diuorce betweene these [Page 15] two which can so well a­gree.

2 That these sacred means might take effect in working holinesse in the Church of God, he hath sanctified or set apart in the second ranke, Time, Place, and Person, for the ministerie of the Worde, Prayer, and Sacraments, for Time, he hath selected the Saboth: for Place, the Tem­ple: for Persons, the Clergie.

1 The Saboth sanctified or set apart from common vse to Gods seruice, is then deuoured when it is pro­faned by weekly businesse, or lewd sports, as about [Page 16] this place it hath beene too much. But his roiall High­nesse whom God hath crowned ouer vs, no doubt to crowne vs with mercies and compassions, as hither­to it hath beene his maner in al his proceedings 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 con­tinew and increase & esta­blish the reformation of those things, which with­out all controuersie are to be reformed.

2 The Holinesse of the [Page 17] place is deuoured, when the temple of God is made an Exchange. Iohn. 2. 16. I meane not onely the tem­ple at Hierusalem, but eue­rie place consecrated to Gods worship is Holy, and therefore (saith the Apo­stle) not to be profaned by common imploiments, 1. Cor. 11. 22. vers. Haue yee not houses to eate and drinke in, or despise yee the Church of God?

3 Sanctified persons set a part for the Ministery of the Gospell are deuoured a thousand waies: yea, rather then faile we our selues wil deuour our selues. That [Page 18] vnhappie faction amongst vs about mynt and annice, Rom. 1. 1. had brought such a snare vpon this Church, as if Gods especiall prouidence had not preserued vs, the Papist on the one side, and the profane Atheist on the other, had deuoured both sides with open mouth.

Verily it is a snare to de­uour 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 mini­stred without conuenient time, place, and person, set [Page 19] a part for that purpose: so neither can place, nor per­son, be fit for that Ministe­rie without conuenient maintenance.

Wherefore God of his goodnesse out of those temporall blessings in a­bundance bestowed vpon the sonnes 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 vse, to the maintenance of Gods seruice. For it is laid down for a principle in Leuit. 27. 28. Euerie thing separate from common vse is holie to [Page 20] the Lord. so that where the Scripture speaketh of this porcion there to be sepa­rate and to be Holy, be Si­nonyma, diuers termes ex­pressing one and the same thing.

These lie open to be de­uoured by couetous and needie persons: these be al­luring baits to intise a man to deuour them, but Solo­mon giueth vs a Caueat, that vnder this baite there lieth a hooke to insnare the con­science of the deuourer: so as he may swallow the bait and wound himselfe: win the world and loose his soule.

Be it farre from me to in­snare the iudgement of the weake, or any waies to dar­ken the trueth by Ceremo­niall or Leuiticall shadow. I know where I speake, in the presence of God and of those who are able to di­scerne and iudge what I say.

Giue me leaue (by your Honorable patience) to in­lighten my selfe in the vn­folding of this text, so farre onely, as the Morall law of God which is perpetuall, and the euidence of his gospel do second the same.

That precept of Wis­dome to hir sonne in the [Page 22] third Chapter of this booke 9. vers. Honor 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 en­deuour to blot it out: for it is a conceit cōmonly con­ceaued, that for those tem­poral blessings we possesse; if wee vse them soberly without excesse, iustlie without oppression of o­thers, and charitably with some porcion relieue the poore: we are thereby dis­charged, as if no part ther­of were due vnto God, or did any wise appertaine to the first table.

The Nicodemites were content to become Chri­stians thus farre, that they would giue their harts vn­to Christ, so they might di­spose of their bodies as oc­casion serued. These goe a degree farther, they will worship God in soule and bodie both, that of the a­bundance of the heart the mouth may speake, the knee bow, the handes and eies be lifted vp, but for ho­nouring God in their ri­ches, they thinke it is more then needs, they will offer to God the oblations of their hearts, and calues of their lippes too; but not [Page 24] of their stalles. We will go with the wise men (saith Barnard) to seeke Christ from the East, yea we will fall downe and worship him: but we be grown too wise to opē our treasuries; that is, the renting of our hearts, we cannot endure to be tied unto it. If Paule therefore will make Agrip­pa a Christian, he must ex­cept these bands too. But God will not release vs.

For as God is the owner and giuer of all, so he will be acknowledged by * a sa­cred Sacrum [...]ect [...]gal. [...]aluin. in [...]eb. 1. 4 rent to be Lord of all. He gaue blessings to Abra­ham, Abraham repaid part [Page 25] in acknowledgement of that gift, 14. Genes. The land of Canaan was giuen vnto his posteritie, but that sacred tribute was reserued as holy to the Lord. For want of the paimēt wherof God doth often destraine, and reenter vpon his own: restraining the influence of the heauen and sap of the earth, as 3. Mal. 10. Bring the tithe, and see if I will not open the windowes of heauen, &c. Therefore the win­dowes of heauen were shut before, because this dutie was kept backe. Si Domino decimam non dederis, tu ad de­cimam Serm. de temp. 219. reuoceris, (saith Saint [Page 26] Augustine) when the tenth is denied to God, he resu­meth 9. parts, & leaueth vs the tenth, as in manie fa­mines he hath done; for the quantitie which portion is due, I auer not precisely, bi­cause I haue not proued it. Onely thus much ariseth without question. That as God is the giuer of all our wealth, and he onely who blesseth the workes of our hands: so in acknowledg­ment of his vniuersall do­minion, he will haue a part thereof set a part for his honor and worship.

2 Secondly I hope, yee wil not determine any con­temptible [Page 27] portion for God, as if it were decent for vs to dwell in houses of Cedar, and the arke of God to be wrapt in goats haire, 2. Sam. 7. Or to honor God as wee honor the poore, with some colde beneuo­lence. If any be of that re­ligion, he is not farre from Ieroboams: for he made the base of the people the Cler­gie; these make the Clergie the base and meanest of the people. Is this to giue to God that which is Gods, or to Honor him with our riches? But what tell wee you of God? you professe to honor him with [Page 28] all your hearts: but doth he eate buls flesh or drinke the bloud of goats? doth hee dwel in temples made with hands, or feed of the fruite of the land? Not so, yet he hath right and interest in all, and hath taken into his owne possession a part to dispose of at his pleasure, 27. Leu. 30. vers. and when he hath set his marke vpon it, All this is mine, he after disposeth of it. Num. 18. Be­hold I giue it to the children of Leui, for what? for their seruice in the tabernacle of the congregation, vers. 21. to what end? to encourage them in the lawe of the Lord. 2. [Page 29] Chron. 31. 4. What is al this to you? the Leuites are gon and their law is vanished. It is true, yet this ordināce is in force stil ratified in the Church of Christ, by Saint Paule, 1. Corint. 9. 14. vers. [...]: God hath so ordained, that they which preach the Gospell should liue of the Gospell: that is to say, as that right which God then had in his portion he conferred vpon the Priests & Leuites for their seruice 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 [Page 30] his worship, be it what it will be, is conferred vpon the Clergie, for their seruice in the Gospell: Sic ordina­uit Deus: and that vpon the same moral considerations as before.

God is the owner and giuer of all we possesse stil, therfore vnlesse with some portion wee acknowledge his supreme dominion, we shall not onely transgresse natures lawe; but in time forget whose tenants we are.

2 This God hath a Cler­gie still, who be [...], set a part for a more excel­lent worship then that of [Page 31] the Leuites, Rom. 1. 1.

3 Hee keepes the same loue and affection towards his Clergie stil, Mat. 10. 40. He that receaueth you recea­ueth mee, and him that sent mee.

4 There is a seruice to be done in the tabernacle of the Congregation still, and a more painfull seruice then that of the Leuites, they serued by turnes, wee continually labour in that which spendeth a more precious humour then the sweat of our browes.

5 We haue need to be encouraged in the lawe of the Lord still, and as great [Page 32] need as euer the Leuites had, 2. Chron. 31. 4. There­fore that ordinance of God standeth stil vpon the same grounds. That wee must liue, [...] (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 it selfe.

By this you see (right ho­norable and worshipfull:) First, that the right and in­terest in Church liuings is Decima▪ sacrū 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 vs: which therefore is said to be sanctified in my text; [Page 33] it holdes in Capite. There­fore if any shall deuoure it by alienation or sacriledge, they stand answerable to God himselfe, and not vn­to vs, in that day when all Courts shall be iudged o­uer againe.

Secondly you see that this right and interest in Church liuings which we haue, we haue by grant frō God, we receaue it imme­diately of him: so is it the free gift of god; not as he is the author of nature onely, 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 gi­uen it, that by our Minste­rie [Page 34] grace might be wroght 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 giue vs all things in abundance. 2. He accepteth one portiō backe againe, in acknowledge­ment that we hold the rest of him. 3. That portion he hath bestowed againe in behoofe of our soules. So thē (beloued) with a part of your temporall goods you honor God: that part he sanctifieth & returneth into your bosoms, for your spi­rituall & euerlasting good.

What iniurie is it then to God that his sacred por­tion, by alienation and pro­fanation should be deuou­red? What indignitie is it to the goodnesse of God, that this right wee haue in things sanctified, deriued from God for his seruice, should be bought & solde. That that right which is the gift of God, the free gift of God, the gracious gift of God, giuen for the perpetuall maintenance of the Gospell should be ob­tained with mony. I doubt it doth taste of the gall of bitternes, Act. 8. 23. & som­time incurreth that snare of [Page 36] destruction there threate­ned. Pereat pecunia tua te­cum: for euen that money doth seldome prosper.

Doubtlesse to spoile God of his right, is to swallow our own bane: yet because lucre doth blinde our eies, the danger of this destru­ction is not conspicuous. Wherefore Solomon doth here call it a snare. Laqueus est deuorare sacrum. I would gladly know some reall and material difference betwixt Simon Magus his bargaine and some of ours; sauing only that he delt plainly, & we deuise shifts to insnare our selues, Act. 8. 19. Simon [Page 37] offered money, and saide; Giue me power that on whom­soeuer I lay my hands he may receaue the holy Ghost.

We offer money & say, Giue 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 betweene these two powers, sauing that that was extraordinarie & tem­porary for that time, this is perpetuall and essentiall to the Church of Christ, & so cōsequētly of more worth.

It will be said, Barnard spake like a foole in obiec­ting Declam. super Re­liquimus omnia. this to the Clergy, there [Page 38] was neuer money giuen nor offered for that sacred power, but for some honor or commodity thereunto annexed. It is true. And shall we thinke that Simon Magus did offer his money for the holinesse of that power which he then desi­red. Or was it rather for that honor & commoditie which he supposed were annexed? It was that honor hee ambitiously affected, that he might be accoūted, [...], v. 9. assuring himselfe withal, that though he had offred very largely yet if he could bestow such visible gifts of the spirit at his [Page 39] pleasure, he would make himselfe hole againe in a short time.

Yet I make no doubt, but the sin of Simon was Simo­nie. And who list to open his eies and looke about him, shall find that Simonie is not a schoole terme, or word of arte, but a snare to intrap the consciences of corrupt men.

Aske a Patron who vseth to marchandize his Benefi­ces: and he wil protest vn­to you, that for that right of Church liuings, deriued vpon the Clergie, togither with their function, hee knoweth not what it mea­neth, [Page 40] neither doth hee in­tend any indignity to God or holy things▪ he dealeth onely for that which is valuable and money woorth. And I doe verily beleeue him, for heere is the snare.

Neither do I thinke that Ananias or Saphira his wife did intend any iniury to the holy Ghost, in retaining part of what thēselues had giuen. Onely they thought that a peece of money was as well saued as not.

I verily perswade my selfe that Gehezi ment no dis­grace to that sacred power of clensing the leprosie: but onely perceauing the libe­rall [Page 41] disposition of Naaman, he knew that two sutes of apparel, & a talēt or two of siluer, might be taken with as great thanks as left. The Scripture putteth vs out of doubt, Mal. 3. 8. that when the Iewes kept backe their tithes & offrings, it was the furthest end of their thought to spoile God. Wherefore when God expostulateth with them: You haue spoiled me, they wondered, & said, Wherein haue we spoiled thee? In tithes and offerings (saith God.) We know we had beguiled certain fat Priests and Leuites, who haue e­nough besides: but we ne­uer [Page 42] dreamed of spoiling thee. Well (saith God) you haue spoiled me. Hinc ille laqueus. Sacriledge and si­monie be spiritual sinnes & sensuall men will not con­ceaue them, so much of the first snare.

2 They who persuade thē ­selues they can very cun­ningly and smoothly winde themselues out of the for­mer snare, are taken in this second. For hauing got a hint from some, that tithes are not due by diuine right, they resolue their conscien­ces on this maner. Albeit by the law of Moses God did binde the people of the [Page 43] Iewes to the precise pai­ment of tithes) which was also zealously vrged by the Prophets) yet in the time of the gospel it is a thing more arbitrary & indifferent. So long as they liue of the Go­spel, and are partakers of the Altar, it is sufficient. Well, liue they shall: a certeine pittance they shall haue, wherewithall they must be content, and there an end. For when Moses, Elias, and Christ met vpō moūt Tabor, the first two vanished. Mo­ses his law was very charge­able, whereby that tribe of Leui was growen too rich, Elias also was a hot vrger of [Page 44] Moses law: but there came a cloud which caried away Moses and Elias both toge­ther with their Ceremonials and Iudicials, and Christ was left alone, who was con­tent to be poore enough, and so we minde to keepe 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 honor God with their substance, directed by Gods law what proportion was fittest for that purpose; animated by the examples [Page 45] of the primitiue Church in their voluntarie oblations, did cōsecrate a certein por­tion of their temporals by solemne vow vnto God, deliuering vp to him their title and right, from them­selues and their heires for euer. Annexing common­ly [...]apit. Ca­ [...]ul. lib. 6. ca. 285. some wordes of fearefull execration, that if any at­tempt to alien or take them away, that his account shuld be without fauour in the last day. If after these solemne vowes, any shal in­quire, that is, shal deuise co­lours and shifts to alien or take away things vowed vnto God; to wash or clip [Page 46] that sacred tribute, which hath Gods marke vpon it, hee falleth ineuitably into Solomon his second snare of destruction. Laqueus est post vota inquirere. For as Leui paid tithes in the loines of Abraham, so did wee vowe tithes and Church endow­ments in the loines of our forefathers. They for vs, and we in them, haue inue­sted God in that portion, whereby we stand eternal­ly Quod di­uini iuris est, id nulli [...] in bo­nis est. In­stit. lib. 2. tit. 1. bound neuer to claime interest therein againe.

Albeit we had libertie before to vse ecclesiasticall liuings, as meere tēporals: yet after these vowes our [Page 47] case is the very same with that of Ananias, Act. 5. 2 who for keeping backe that which himselfe had conse­crated to the Church, and colouring the same with a lie, was taken in this snare of destruction, fell downe at the Apostles feete, gaue vp the ghost. The same snare falling vpon his wife, for partaking with him in that counsell. 1. For inqui­ring after the vowes were past. 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. equitie, that No man hauing passed his consent and deed, may change it to the preiudice [Page 48] of another. That which is giuen to the Church is pas­sed ouer vnto God; there­fore he that shall take it a­gaine, without the consent of God whose it is, cōmit­eth direct sacriledge a­gainst him, and dealeth worse with God, then God will suffer any man to deale with vs: shal not this bring a snare vpon him? He that will be rich (saith the Apo­stle) 1. Tim. 6. 9. Not he that would be rich with honest endeuours, but he that re­solueth, He will be rich by hooke or crooke, thogh he spoile god himselfe, shal fall into temptations & snares & [Page 49] noisome lusts which drown mē in destruction and perdition.

2 Admit after the vowes it be none of ours by right which is giuen to God: yet let vs inquire if we can cō ­passe the cōsent of the Mi­nisters themselues; to get or part away somwhat. Vo­lenti non fit iniuria. Alas be­loued, 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 gi­uen is nothing, because the right originally is in God, and not in vs. For the act of Ananias in paring his owne donation, was not done vnto men but vnto [Page 50] 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 paralel this point with the like.

Tell me, what is the rea­son, that after the knot of matrimonie is duely tied by consent of their parents and friends, ratified by the Minister: what is the rea­son (I say) that afterwardes the consent of both the parties, of all their friends, se­conded by the Minister himselfe, is not able to vnty the same knot? Your answer will be, because mariage [Page 51] is not of the nature of a ci­uill contract, where God himselfe hath a hand. Ther­fore whom God hath ioi­ned let no man separate without Gods cōsent. Nei­ther bee Church endow­ments ciuill where God is a partie. That which God hath therefore receaued, let no man take away with­out his consent.

3 If this will not serue their turnes, after the vowes men wil inquire yet further, whe­ther God did euer receiue them or no? for the siluer shrines of Diana were ne­uer giuen, because neuer ac­cepted of God. It is true. [Page 52] But extend not this limita­tion too farre. That is dan­gerous. First then let not vs sit Iudges vpon the consci­ences of our forefathers, it is a snare after their vowes to inquire. 2. Admit their 2. King. 10. 29. 30. purposes were stained with imperfection, shall that make their deed void? God forbid. What acte of man is without imperfection? that deuout zeale of Jehu was accepted notwithstan­ding his golden calues in Bethel. Looke to the other Paralel. How many excep­tions might be taken vnto marriages in these dayes? if we should inquire after the [Page 53] 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 firme before God and man; for there is more vertue in the good of an act to confirme, than im­perfection can dissolue; els Iacob had missed of his bles­sing. Gen. 27.

4 If this will not do, men will inquire yet further after the vowes, if God will not in some cases giue his con­sent to part with his right. No doubt, he that is so rea­die to conuert his own por­tion [Page 54] to benefit the Church in sauing soules, will be as willing for our good to for­goe as hee euer was to re­ceiue. But these cases be rare, wherein it is not darke what God doth warrant. As in that other Paralel of matrimonie, there is a case wherein God granteth a dismission, Math. 19. 9. So there is a necessitie where Dauid may eate the shew­bread, which otherwise is not lawfull but for the Priests. Math. 12. 4. But to make God speake where he is silent, and to extort his consent where hee is most vnwilling, this is a snare.

[Page 55] 5 If euery way our consci­ences be insnared, the next inquirie must be, how wee shall bee deliuered. Admit we haue robbed or begui­led the Church: it is past, we are sory for it. Will not God of his mercy break the snare, that our soules may escape in the day of the Lord? No doubt hee that was readie to breake the snare of death, will be rea­dy to breake this snare also. But vpon what condition? Ezekiel maketh a direct an­swere 33. 15. If he returne from his sin and do that which is right, to wit, if he restore the pledge, and giue againe that [Page 56] which he hath robbed, & com­mit no iniquitie, he shall surely liue and not die. If he restore, may not these Ifs be dispen­sed withall? No surely.

That of S. Aug. is firmly grounded vpon the booke of God. Non remittitur pec­catum nisi restituatur ablatū. For as in Moses law Num. 5. 7. they were bound to re­store the damage with the principall besides the ram for the attonement, which was the shadow. So in the trueth of the Gospell be­sides the attonement made by Christ vpon the crosse, restitution must bee made by vs. Christ hath satisfied [Page 57] the iustice of God for vs? which was not in our pow­er to do: but we must satis­fie the church & our owne consciences, besides the at­tonement. We will amend and be sory for that is past. Wil not that satisfie? True. But can we amend so long as we abide in the sinne? As the taking of it from the Church doth begin, so the keeping of it doth cōtinew the faulte. So long as the spoile is in thy house, the sinne remaineth, when the act is past. Esay 3. 14. and where the sinne remaineth there is no amendement.

For the act we are sorie. [Page 58] Be not deceaued, God is not mocked. Thou cāst not be sory for taking of that which thou keepest volun­tarily. Sine restitutione poeni­tentia non agitur sed fingitur, saith Augustine. Without restitution no repentance, without repentance no sal­uation, vnlesse we cast that downe at the apostles feet, which was got by sacri­ledge, we are further from repentance then Iudas, who notwithstāding passed out of this life in a double snare of soule and body.

Vniust dealing is dange­rous against whomsoeuer: but beware of Sacriledge. [Page 59] It is a fearefull thing to fal in­to the hands of God. Thy mo­ney may perish with thee: but to saue thy selfe togi­ther with thy money it is impossible. A rich man can not passe the needels eie without a straine, nor a sa­crilegious person without detriment. It is a snare e­uerie way to deuoure that which is sanctified, & after the vowes to inquire how to take that frō God which is once giuen. It is a snare to inquire how to extort the consent of the Clergie, to robbe God of his owne. A snare to inquire ouer­strictly after the vowes, [Page 60] what God did take, & what was giuen to superstitious vse. A snare to inquire co­lours and probabilities for Gods consent where he is most silēt. A snare after the sin to inquire how by some sleight repentance wee might saue our soules and our money too.

It is a world to see what a worlde of Inquiries the subtiltie of the serpent hath suggested to intāgle poore soules. We make quaeres & put cases, & beat our brains & all to insnare a troubled conscience against the day of the Lord.

I protest vnto you (right [Page 61] honorable & worshipfull) I haue brought a doctrine vnto this place which is neither newe, nor to my knowledge controuersall. I haue purposely contained my selfe within the com­passe of common and re­ceaued groundes, laying them open according to my poore skill. Wherefore in the name of God & his Church, let me commend vnto you the exhortation of God himselfe, Malac. 3. 10. v. Bring in all the tithes into the storehouse, that there may be meat in my house saith the Lord of Hostes, & prooue me, if I will not open the win­dowes [Page 62] of heauen, and powre you out a blessing without measure. Bring al the tithes, that were a bootlesse ex­hortation, bring some rea­sonable proportion, and it shall bee easier for you in the day of iudgement. And seeing God would haue vs to prooue him, let vs trie him if he wil be as good as his word. Prooue him if he will not open the win­dowes of heauen, & powre vs out a blessing without measure. Prooue him if he wil not prosper the 9. parts tenne times more then be­fore. Prooue him if hee will not send a learned Mi­nisterie [Page 63] into this land, such as shall be able to stande in the gap against an aduer­sarie, when pregnant wits shall receaue encourage­ment frō the altar. Prooue him if wee honouring him in soule, and bodie, and goods, he will not honour vs with a florishing Gos­pell to feede our soules with health and peace, to preserue our bodies with wealth and prosperitie to our liues ende, so farre as shall further our soules and bodies to eternall life; Which God graunt vnto vs for his [...] sake, Ie­sus Christ the righteous: [Page 64] to whom with the Fa­ther and the holie Ghost, three persons, one eter­nall, euerliuing, and one­ly wise God, be all glo­rie, praise, power, and thankesgiuing, now and for euer.

Amen.