MY Author telleth me in the Twentyfifth Chapter of this Book and the Eleventh Verse, That— A word fitly spoken is like apples of gold in 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 Season, they have an inward and secret Operation, far more forcea­ble 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, so the Golden Substance which by a se­cret Opperation is directed to the Heart and Conscience, is every where to be preferr'd. Wherefore when I gave all diligence to speak unto you; not only things profit­able for Christians, but seasonable for the Times we live in, I was directed to this Choice, concerning the Profanation of things Hallow'd, and the dangers thereupon ensuing.—Towards the unfolding where­of I am depriv'd of that usual help which other Scrip­tures do afford: Namely, that current of Speech and sequel of Argument, whereby one Sentence doth fol­low upon another in so good Consequence, 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 [Page 4]them) each making an entire Globe or Ball within it self, whereof this is one. — We may divide it in the midst.

First, The one half compasseth him in the Snare of Destruction who spoileth God of his Right in Hallowed things.

The Second Catcheth him who seeketh occasion to unwind himself out of those Vows which are solemnly made before unto God; wherein the more he strug­gleth, the faster he tieth himself: For the first word is indifferently apply'd unto both parts, and so make a double snare. Laqueus est devorare sacrum: Laqueus est post vota inquirere.

This kind of sanctify'd things intended by Solomon is by consent of all Expositors taken to be an inferior Degree, whereunto we may descend by these few steps.

1. That Sacred Majesty of God, which is Holiness it self in the Abstract, is then prophan'd by Man (as much as in him lieth) and injur'd in the highest degree, when 'tis Blasphem'd. This is Destruction in it self with God, who raineth Snairs 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 was 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 Job's Wife; Curse God and dye ( Job 2.9.) was grounded upon a common re­ceiv'd Maxim in that time of Nature, that a Blasphemer must not live. And that Heathenish King Nebuchadnez­zar, had no sooner acknowledg'd the Love of God, but made a Decree, that, whosoever Blasphemed should die a violent Death.

But admit there be no such Law establisht, and that [Page 5]upon this Charitable supposition, that a Christian King­dom, will breed no such Monsters: Shall this be impu­ted for a Want? Not until those Monsters appear: For in the Commonwealth of Israel there was no positive Law against Blasphemy, until such time as a Blasphemer was discover'd ( Levit. 24.14.) and then 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 breath direct Blasphemy a­gainst the God of Heaven to the utter dividing, and de­ing 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 Publick Peace; let us not diminish the Law of the same God for the preservation of that Sacred Name, whereupon the Publick Good both of Church and State doth immediately depend. If the Civil Magistrate doth 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, escape the edge of the Sword. Thus much is inferr'd upon neccessary implication, That 'tis destruction in the highest degree to Prophane Holiness it self. Yet this is not intended by the direct meaning of this Text.

2. As God is Holiness in himself, so hath it pleas'd him to Communicate the same to his Church, to make her not only a Catholick, but an Holy Church. To this end hath he Sanctify'd special Means, that is, separated them, or set them apart from common use to effect Ho­liness in the Hearts of the People, whereof there be Three Degrees.

First, The Word and Prayer, together with the Admi­nistration of the Sacraments have the first place; where­fore [Page 6]the Arch-Ministers of the Gospel, the Twelve Apo­stles, leaving all other Business gave themselves to Pray­er, and the Administration of the Word ( Act. 6.4.) To devour these is apparent Destruction: For where these be wanting the People must needs perish ( Prov. 29.8.) Yet such is the Malice, and subtilty of the Serpent, that rather than this shall stand entire, he will so work that one shall devour another. The time was when Prayer being turn'd into a Mass, and the Mass into an Idol, did swallow up the Preaching of the Word: The time is that Preaching hath well-nigh swallow'd up Prayer, as if there was nothing Holy in the Church but a Sermon. Such is the Peevishness of our Corrupt Nature, that where God hath combined such a lovely pair of Vertues together, we cannot lean to the one; but we must despise the other. Whereas indeed there is such a sweet Concord and Har­mony between them, that whoso despiseth the one, shall be depriv'd 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 Blessings. Preach­ing bringeth Knowledge, without which Devotion is Blind; Prayer exerciseth Devotion, without which Knowledge is Lame and Unprofitable: The own 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.

Secondly, That these Sacred means might take effect in working Holiness in the Church of God he hath Sanctify'd and set apart in the second Rank, Time, Place, and Person for the Ministry of the Word, Prayer, and [Page 7]Sacraments. For Time he hath selected the Lord's Day, for Place the Temple, for Persons the Clergy.

1. The Lord's Day Sanctify'd, or set apart from com­mon use to God's Service, is then devour'd, when it is Prophan'd by weekly Business, or lewd Sports. The Ends why the Lord's Day was Ordain'd are these. 1. For the Exercise of all Duties of Piety, in Publick especially. 2. For the Practice of all Duties of Charity and Piety. 3. To remember the great Works of God, especially of the Creation and Redemption of the World. And if in every Week, or Month, or Year, we should set some time apart to Commemorate God's Mercy in all his other Acts of Gracious Providence belonging to our Preserva­tion, it would be no Superstition, but an Act of Piety in any single Christian, or (if Authority should think good) in any Publick Society of them. So likewise the Birth, Passion, Ascension of Christ, the Descent of the Spirit, the Birth or Martyrdom of the Apostles, and Saints of Scripture, and any remarkable temporal Deli­verance, or (by proportion) also any matter of Humili­ation, any Sin or Judgment on a Kingdom, will by the example of God himself, (both in this Fourth Command­ment, and in other Feasts and Fasts of the Church pre­scribed by him) be resolv'd to be fit Seasons and Oppor­tunities to Consecrate some considerable part of our time to God.

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 Hierusalem, but every place Consecrated to God's Worship is Holy, and there­fore (saith the Apostle) not to be Prophan'd by com­mon Employments (1 Cor. 11.22.) Have ye not houses to eat and drink in, or despise ye the Church of God?

3. Sanctify'd Persons set apart for the Ministry of the Gospel are devour'd a thousand ways: yea rather than [Page 8]fail, we our selves will devour our selves. That unhap­py Faction amongst us about Mint and Annice 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 prophane Atheist on the other had devour'd both sides with open Mouth.

Verily 'tis a Snare to devour any thing that is Sancti­fied: But yet I am not come to the chief part of my Text.

As the Sacred Ordinance of God, the Word and Sa­craments cannot be Ministred without convenient Time, Place, and Person set apart for that purpose: So nei­ther can Place nor Person be fit for that Ministry with­out convenient Maintenance.

Wherefore God of his Goodness out of those Tem­poral Blessings in abundance bestowed upon the Sons of Men, hath resum'd a Portion for this purpose: Which Portion is said in my Text to be Sanctified, because 'tis set, apart from common use to the Maintenance of God's Service. For 'tis laid down for a Principle in ( Levit. 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 Syno­nima, diverse Terms expressing one, and the self-same thing.

These ly open to be devour'd 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 an 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 Judgment of the Weak, or any ways to darken the Truth by Ceremonial or Levitical Shadows. I know where I speak, in the Pre­sence [Page 9]of God, and of those, who are able to discern, and judge what I say. Give me leave to enlighten my self 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 this Book ( Chap. 3. ver. 9.) Honour God with thy substance; 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 'tis a conceit commonly conceiv'd, 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 was due to 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 serv'd. 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 'tis 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 St. Bernard) 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 ty'd unto it. If St. 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, Sacrum ve­ctigal Cal­vin. in Heb. 1.4. so he will be acknowledged by a Sacred Rent to be Lord of all. He gave Blessing to Abraham, Abraham repay'd part in [Page 10]acknowledgment of that gift. ( Gen. 14.20.) The Land of Canaan was given unto his Posterity, but that Sacred Tribute was reserv'd as Holy to the Lord. For want of the payment whereof, God doth often distrain, and re-enter upon his own; restraining the influence of the Heaven and the sap of the Earth, as ( Mal. 3.10.) Bring ye all the tithes into the storehouse, 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 windows of hea­ven, and pour you out a blessing, &c. Therefore the Win­dows of Heaven were shut before, because this Duty was kept back. Si Domino Decimam non dederis, tu ad De­cimam revoceris, Serm. de Temp. 219. saith St. Augustine. When the Tenth is deny'd to God, he resumeth Nine parts and leaveth us the Tenth, as in many Famines he hath done. For the quantity what portion is due; I aver not precisely, be­cause I have not prov'd 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 acknowledgment of his Universal Domini­on, he will have a part thereof set apart for his Ho­nour and Worship.

Secondly, I hope you will not determine any con­temptible Portion for God: as if it was decent for us to dwell in Houses of Cedar, and the Ark of God to be wrapped in Goats hair, (2 Sam. 7.2.) or to honour God as we honour the Poor, with some cold Benevolence. If any be of that Religion, he's not far from Jerobo­am's, for he made the base of the People, the Clergy; these make the Clergy the bafest and meanest of the People. Is this to give to God that which is God's, 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 Bull's Flesh, or drink the Blood of Goats? Doth he dwell in Temples made with Hands, or feed of the [Page 11]Fruit of the Land? Not so, yet he hath a Right and Interest in all, and hath taken into his own possession a part to dispose of at his pleasure, ( Levit. 27.30.) And when he hath set his Mark upon it. All this is mine. He af­ter disposeth of it, ( Numb. 18.31.) Behold I have given it to the Children of Levi: For what? For their service in the Tabernacle of the Congregation. To wht 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 vanish'd, 'tis true: Yet this Ordinance is in force still ratify'd in the Church of Christ by St. Paul (1 Cor. 9.14.) [...], 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 conferr'd upon the Priests and Le­vites for their Service at the Altar. So od hath or­dain'd, that, that Right which He now hath in your Wealth, that reasonable Portion now set apart for his Worship, be it what it will be, is conferr'd upon the Clergy for their Service in the ospel: Sic Ordinavit De­us, and that upon the same Moral Considerations as before.

First, God is the owner, and giver of all we Possess still, therefore unless with some Portion we acknow­ledge his supream Dominion, we shall not only trans­gress Nature's Law, but in time forget whose Tenants we are.

Secondly, This God hath a Clergy still, who be [...] set apart for a more Excellent Worship than that of the Levites, ( Rom. 1.1.)

Thirdly. 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.

Fourthly, There's a Service to be done in the Taber­nacle of the Congregation still, and a more painful Ser­vice [Page 12]than that of the Levites: They serv'd by turns; we continually labour in that which spendeth a more precious Humour than the sweat of our Brows.

Fifthly, We have need to be incouraged 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 doth stand still upon the same grounds: That we must live [...] (as the Apostle speaketh) of thar Porti­on which is sanctify'd by the Temple, or as he speaks more emphatically of our Times [...] of that which is hallowed, or sanctify'd by the Gospel itself.

By this you see, First, that the Right, Property, and Interest in Church-Livings, Decimae sa­crum vecti­gal, qui eas recipit in lo­co Dei est su­brogatus. Ergo quod Meldhisdec Abraham obtulit Deci­mas, eo con­fessus est ho­noris gradu supra se ex­cellere. Calvin. in Heb. 1.4. is originally in God, not in us: Which therefore is said, to be sanctify'd, in my Text. Therefore if any shall devour it by Alienation, or Sacriledge, they stand answerable to God himself, and not to us, in that Day when all Courts shall be Judg'd 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 from Him; so is it the free Gift of God, notas He is the Author of Nature only, for so are all other Gifts; but as He's the Author of Grace. For to this End hath He given it, that by our Ministry, Grace might be wrought in the Hearts of the People. Tract de Beat. Cathol. Conversionis. Deus qui dignatus est totum dare, decimam a nobis dignatur repetere, non sibi, sed nobis sine dubio profu­turam. First, God doth vouchsafe to give us all things in abundance. Secondly, He accepteth one Portion back again in acknowledgment that we hold the rest of Him. Thirdly, That Portion He hath bestow'd again in behoofe of our Souls.

So then with a part of your Temporal Goods you honour God; that part He Sanctifieth, and returneth in­to your Bosoms for your Spiritual and Everlasting good.

What injury is it then to God that his sacred Portion by Alienation and Profanation should be devour'd? What indignity is it to the Goodness of God, that this Right we have in things Sanctify'd, deriv'd from God for his Service, should be bought and sold? That that Right which is the Gift of God, the free and gracious Gift of God, given for the perpetual maintenance of the Gospel, should be obtain'd with Money? I doubt it doth taste of the gall of bitterness ( Acts 8.23.) And sometimes incurreth that Snare of Destruction there threatned, 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's Bargain, and some of ours; saving only, that he dealt plainly, and we devise shifts to ensnare our selves ( Acts 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, and say, Give me, or get me Power, that on whom I lay my Hands, he may be Sanctify'd, and set apart for the Word and Sacraments. What dif­ference betwixt these two Powers? Saving, that that was Extraordinary, and Temporary for that time; this is Perpetual, and Essential to the Church of Christ, and so consequently of more worth.

It will be said, Declam. super Reliquimus omnia. St. Bernard spake like a Fool in object­ing this to the Clergy: ‘There was never Money given, nor offer'd for that Sacred Power; but for some Honour, or Commodity thereunto annex'd. 'Tis true. And shall we think, that Simon Magus did offer his Money for the Holiness of that Power, which he then desir'd, or [Page 14]was it rather for that Honour, and Commodity, which he suppos'd were annexed? It was that Honour he am­bitiously affected, that he might be accounted [...] v. 9. Assuring himself withal, that tho' he had offer'd very largely, yet if he could bestow such visible Gifts of the Spirit at his pleasure, he would make himself whole 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, he shall find that Simony is not a School Term, or a Word of Art; but a Snare to intrap the Consciences of corrupt Men.

Ask a Patron who useth to Merchandize his Benefices; and he will protest unto you, that for that Right of Church-Livings deriv'd upon the Clergy together with their Function, he knoweth not what it meaneth, nei­ther doth he intend any indignity to God, or Holy Things, he deals only for that which is valuable and Money worth. And I do verily believe him, for here's 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 perswade my self, that Gehazi meant no dis­grace to that sacred Power of Cleansing the Leprosie: But only perceiving the liberal disposition of Naaman, he knew, that two Suits of Apparel, and a Talent 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 and Offerings, it was the farthest end of their Thought to spoil God. Wherefore when God expostulateth with them; you have spoil'd me, they Wonder'd and said, Wherein have we spoil'd Thee? In Tithes and Offerings, saith God. [Page 15]We know, we had beguil'd certain fat Priests and Levites, who have enough besides: But we never dreamt of spoiling thee. Well (saith God) you have spoil'd me. Sacriledge and Simony are spiritual Sins, and sensual Men will not conceive them. So much of the first Snare.

Secondly, They who perswade themselves, they can very cunningly and smoothly wind themselves out of the former Snare, are taken in this second. For having got an 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 ospel, 'tis a thing more arbitrary and indifferent. So long as they live of the Gospel, and are partakers of the Altar, 'tis sufficient. Well: ive they shall; a certain Pittance they shall have, wherewithal they must be content, and there's an end. For when Moses, Elias, and Christ men upon Mount Tabor, the first two Vanish'd. Moses's Law was very Chargeable, whereby that Tribe of Levi was grown too Rich: Elias also was an hot urger of Moses's 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 Replyers: Post vota inquirere.

Our Progenitor and Fore-Father 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 consecrate a certain Por­tion of their Temporals, by solemn Vow unto God, delivering up to him their Title and Right from them­selves [Page 16]and their Heirs for ever. Annexing commonly some words of fearful Execration, that if any attempt to Alienate, or take them away that his Account should be without favour in the last Day. If after these solemn Vowes any shall Enquire, 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's second Snare of Destruction. Laqueus est post vota inquirere. For as Levi paid Tithes in the Loyns of Abraham; so did we vow Tithes and Church-Endow­ments, in the Loyns of our Fore-fathers. They for us, and we in them have Invested God in that Portion, whereby we stand eternally Bound never to claim In­terest therein again.

Albeit we had liberty before to use Ecclesiastical-Livings as meer 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 Lye, 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 Councel, that is, for enquiring after the Vows were past. If you enquire a farther ground of this assertion, let it be the Rule of common 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, Offerimus Deo, quod Ecclesiae tra­dimus. is passed over unto God; therefore he that shall take it again without the consent of God, whose it is, committeth direct Sacri­ledge 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 [Page 17]Rich by Hook, or Crook, tho' he spoil God himself, shall fall into Temptations, and Snares, and noisome Lusts which drown Men in perdition, and destruction. Nemesis Dei aliquando justa est, qui invasionem jurium & privilegi­orum Ecclesiasticorum Bello, Fame, & multis aliis Calamita­tibus saepenumero punit.

Secondly, Admit after the Vows it be none of ours, by Right which is given to God; yet let us enquire if we can compass the consent of the Ministers themselves to get, or part away somewhat. Volenti non fit injuria. Alass! our consent for the Alienation of Ecclesiastical 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 parting his own Donation, was not done unto Men, but unto God ( Acts 5.4) because after the Donation, Mentitur A­nanias Deo quia Ecclesiae fucum fece­rat Apostoli homines sunt non privati, quum Deus illis vices su­as mandave­rat. the Right was not in Men, but in God; and therefore cannot be taken away without his consent. Let me parallel this with the like. Tell me, what's the reason that after the Knot of Matrimony is duely ty'd, by consent of their Parents and Friends, ratify'd by the Minister, what's the reason (I say) that afterwards the consent of both the Parties, Calvin in Act. 5.4. of all their Friends, seconded by the Minister himself, is not able to unty the fame Knot? Your Answer will be, Be­cause Marriage is not of the Nature of a Civil Contract, where God himself hath an hand. Therefore whom God hath joined, let no Man seperate, without God's consent. Neither be Church-Endowments Civil, where God is a Party. Therefore that which God hath receiv'd, let no Man take away without his consent.

Thirdly, If this will not serve their turns after the Vows, Men will enquire yet farther, Whether God did ever receive them, or no? For the Silver-shrines of Diana, were never given, because never accepted by God. 'Tis true: But extend not this limitation too far, for [Page 18]that is dangerous. First then, let us not sit Judges upon the Consciences of our Fore-fathers; 'tis a Snare after their Vows to enquire.

Secondly, Admit their purposes were stain'd with im­perfection; shall that make their Deed void? God for­bid. 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 enquire after the Intents and sinister Affections of the Parties Marry'd, with other by-respects, which make them not so acceptable unto God, as otherwise without doubt they would be: Yet doth the Bond stand firm before God and Man: For there's more Vertue in the good of an Act to confirm, than imperfe­ction can dissolve: Else Jacob had miss'd of his Blessing, Gen. 27.

Thirdly, If this will not do, Men will enquire yet far­ther 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 'tis not dark what God doth warrant. As in that other parallel of Matri­mony, there's a Case wherein God granteth a dismission ( Mat. 19.9.) So there's a necessity wherein David may eat of the Shew-bread, which, otherwise, is not lawful but for the Priests (Mat. 12.4.) But to make God speak, where He's silent, and to extort his consent, where He's most unwilling: This is a Snare.

Fourthly, If every way our Consciences be insnar'd, the next Inquiry must be, How we shall be deliver'd? Ad­mit we have robb'd, or beguil'd the Church, 'tis past, we are sorry for it. Will not God of his mercy break the [Page 19]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? The Prophet Ezekel makes a direct Answer in the 33 Chapter of his Prophecy, and 15th Verse, 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 robbed, and commit no iniquity; he shall surely live, and not die. If he restore.

But may not these Ifs be dispens'd withall? No surely. That of St. Augustine is firmly grounded upon the Book of God. Non remittitur peccatum, nisi restituatur ablatum. For as in Moses's Law ( Numb. 4.7.) 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 has satis­fied the Justice of God for us, which was not in our power to do; but we must satisfie the Church, and our own Consciences, besides the Atonement. We will a­mend and be sorry for that which is past: Will not that satisfie? 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 thine House, the Sin remaineth when the Act is past ( Isaiah 3.14.) And where the Sin remain­eth, there's no amendment.

For the Act we are sorry. Be not deceived: God is not mocked. Thou can'st not be sorry for taking of that which thou keepest voluntarily. Epist. 54. ad macedoniam. Sine restitutione paenitentia non­agitur, sed fingitur, saith St. Augustine. Without Resti­tution, no Repentance: Without Repentance, no Salva­tion. Unless we cast that down at the Apostles Feet which was got by Sacriledge, we are further from Repen­tance than Judas, who notwithstanding pass'd out of [Page 20]this Life in a double Snare of Soul and Body. Unjust dealing is dangerous against whomsoever: But beware of Sacriledge. 'Tis a fearful thing to fall into the hands of the living God (Heb. 10.31) Thy Money may perish with thee, but to save thy self, together with thy Money 'tis impossible. A Rich Man cannot pass the Needle's Eye without a strain; nor a Sacrilegious Person without detri­ment. 'Tis Snare every way to devour that which is Sancti­fied, and after the Vows to enquire how to take that from God, which is once given. 'Tis a Snare to enquire over­strictly after the Vows, what God did take, and what was given to Superstitious use. 'Tis a Snare to enquire colours, and probabilities for God's consent, where He's most silent. 'Tis a Snare after the Sin, to enquire how by some slight Repentance, we might have our Souls and our Money too.

'Tis strange to see what a world of Enquiries the Sub­tilty of the Serpent hath suggested to entangle poor Souls. We make Queries, and put Cases, and beat our Brains, and all to insnare a troubled Conscience against the Day of the Lord. I assure you, that I have Treated of a Do­ctrine in this Sermon, which is neither New, nor to my knowledge Controversal. I have purposely contain'd my self within the compass of common, and receiv'd Grounds, laying them open according to my poor Skill. Wherefore in the Name of God; and his Church, let me commend unto you the Exhortatiom of God himself, ( Malcha the 3d. Chapter and 10th. Verse) 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 windows of Heaven, and pour you out a Blessing without measure. Bring all the Tithes, that were a bootless Exhortation: Bring some reasonable pro­tion, and it shall be easier for you in the Day of Judg­ment. And seeing God would have us to prove him, let us try him whether he will be as good as his Word. [Page 21]Prove him if he will not open the windows of Heaven and pour us out a Blessing without measure. Prove him, if he will not prosper the Nine Parts, Ten times more than before. Prove him, if He will not send a Learn'd and Pious Ministry into this Land, such as shall be able to stand in the Gap against an Adversary, when Learned Pious and Othordox Divines, shall receive Encourage­ment from the Altar. Prove him, if we be 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 Health and Prosperity to our Lives end, so far as shall advan­tage our Souls and Bodies to Eternal Life.

Amen.