repaid part 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 paimeÌ„t 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 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 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 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. Chron. 31. 4. What is al this to you the Leuites are gon and their law is vanished It is true yet this ordinaÌ„ce 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 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 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 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 sacruÌ„ vectigal qui eas recipit in loco dei est subrogatus ergo quod Mel chizadec Abraham obtulit decimas eo confessâ—â— 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 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 froÌ„ 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 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 portioÌ„ backe againe in acknowledgement that we hold the rest of him 3. That portion he hath bestowed againe in behoofe of our soules So theÌ„ 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 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
A SERMON of Simonie and Sacriledge Preached at Pauls Crosse March 18 By ROGER FENTON Preacher of Graise Inne LONDON Printed by Arnold Hatfield 1604. To the right honorable Sir THOMAS EGERTON knight Lord Chauncelour of England my verie singular good Lord. RIght honorable I am inioyned by that reuerend authority which in al duty I stand bound to obey to publish these small endeuors which albeit they may passe inuisibly vnregarded of the meanest because they are so small yet the subiect requireth the Patronage of the most honourable Not that it is a controuersie for amongst writers I finde not mine aduersarie but because if actions interpret mens minds the most part of the world be against me Such is our conflict while we vse the sword of the spirit Manie respects haue mooued and incouraged me to craue your Lordships Patronage Your integritie who I persuade my soule may safelie wash your handes of these spoiles Your honorable place and authoritie in whose power it is to cherish the tribe of Leui and protect a great part of our bodie Your loue and affection extending it selfe to manie woorthie members of the same My duty your vnworthie Chaplaine who if I should signifie to the world what incouragements I haue receaued from your Honour it might seeme in mee ostentation as if I deserued somwhat Then let that fauorable countenance which hath euer shined vpon Scholars vouchsafe the acceptance of a simple Scholars mite for want of larger offrings Accept this little testimonie of my greater desires who shall neuer cease to offer vp praiers vnto God for all such blessings happinesse vpon you and your honourable family on earth as may bee vndoubted fore-runners of your heauenly blisse Your Lordships most bounden and dutifull Chaplaine ROGER FENTON PROV 20. 25. It is a snare for a man to deuoure that which is sanctified and after the vowes to enquire 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 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 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 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 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 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 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 shall this be imputed for a want Not vntill those mōsters 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 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 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 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 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 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 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 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 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 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 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 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 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 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 coÌ„monly 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 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 opeÌ„ 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 â—ectâ—gal â—aluin in â—eb 1. 4 rent to be Lord of all He gaue blessings to Abraham Abraham
drown meÌ„ 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 coÌ„passe the coÌ„sent 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 â—unt sed non priuaâ—â— quum Deus illis vices suas nandaueâ—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 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 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 coÌ„sent 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 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 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 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 shew-bread 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 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 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 ablatuÌ„ 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 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 coÌ„tinew 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 Be not deceaued God is not mocked Thou caÌ„st 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 notwithstaÌ„ding passed out of this life in a double snare of soule and body Vniust dealing is dangerous against whomsoeuer but beware of Sacriledge 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 froÌ„ 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 what God did take what was giuen to superstitious vse A snare to inquire colours and probabilities for Gods consent where he is most sileÌ„t 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 intaÌ„gle 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 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 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 into this land such as shall be able to stande in the gap against an aduersarie when pregnant wits shall receaue encouragement froÌ„ 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 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 Errata For consequent read consequenâ—â— pa. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 29.