The religion of Protestants a safe way to salvation, or, An answer to a book entituled, Mercy and truth, or, Charity maintain'd by Catholiques, which pretends to prove the contrary to which is added in this third impression The apostolical institution of episcopacy : as also IX sermons ... / by William Chillingworth ...

The Seventh Sermon.

LUKE XIX. 8.

—And if I have defrauded any man by forged cavillation, I restore unto him four fold.

THe Son of man (saith our Saviour of Himself in the end of this story) is come to seek and to save that which was lost. And how careful and solicitous he was in the discharge of this employment and business about which his Father sent him; this story of Zacchaeus (out of which my Text is taken) will evidently and lively discover. For here we have a Man, that among ten thousand one would think were the most unlike∣ly to become a Disciple of Christs, so indispos'd he was for such a change, so unqualified in all respects. For first, he was Rich, as the third verse tells us; and if that were all his fault, yet in our Saviour's judge∣ment, which was never uncharitable, being so clogg'd and burdened with these impedimenta (as even the Heathens could call Riches) it would be as hard for him to press through and enter in at the streight gate, without uneasing and freeing himself from them, as for a Camel to go through the eye of a Needle.

2. But secondly, these his Riches, as it would seem, were scarce well and honestly gotten. For his trade and course of life, was a dange∣rous trade, obnoxious to great, almost irresistible, temptations: A great measure of grace, would be requisite to preserve a man incorrupt and undefiled in that course: and so ill a name he had gotten himself, that all that afterwards saw Christs familiarity with him, were much offended, and scandaliz'd at it; for we read in the 7. verse, that when they all saw it, they murmured, saying, that he was gone in to lodge with a sinful man; with one famous and notorious for a great oppressour.

3. Yet notwithstanding all this, such was the unspeakable mercy and goodness of Christ, that even of this Stone, so scorned and rejected of all the people, he raised a son unto Abraham, as we find in the 9. verse. And to bring this to pass, he took occasion even from a vain curiosity

of this Zacchaeus, an humour of his, it may be such a one as afterward possessed Herod (though God knows he had not the same success) name∣ly, to see some strange work performed by Christ, of whom he had heard so much talk. This opportunity, I say, our Saviour took to per∣form an admirable miracle, even upon the man himself; and that he brought about by as unlikely a course, only with inviting himself to his house: By which unexpected affability and courtesie of our Saviour, this so notorious and famous Publican and sinner, was so surpriz'd with joy and comfort, that presently he gives over all thought and consideration of his trade, as a thing of no moment; and being to receive Christ in∣to his house, and knowing how ill agreeing companions Christ and Mammon would prove in the same lodging; he resolves to sweep it and make it clean, for the entertaining of him; he empties it of that dross and dung wherewith before it was defiled; half of his estate goes away at a clap upon the poor, and the remainder, in all likelihood, is in great danger to be consum'd by that noble and generous offer which he makes in the words of my Text: Whomsoever I have defrauded by forged cavil∣lation, I restore, &c.

4. In which words I shall observe unto you these two General Parts: First, [unspec 1] a Discovery, and, it may be, confession of his beloved bosome sin, the sin of his trade, in these words: If I have defrauded any man, or whomsoever I have defrauded. [unspec 2] Secondly, Satisfaction tendered in the words following: I restore unto him four fold. In the former Gene∣ral, we may take notice of two particulars:

• 1. Zacchaeus his willing∣ness and readiness of his own accord to discover and confess his sin, when he said, Whomsoever I have defrauded. And,
• 2. the nature and heinousness of the crime discovered, which is called a defrauding by forged cavillation; or, as some Translations read, with false accusation.

In the second General likewise (which is the satisfaction tendered by Zacchaeus) there offer themselves two particulars more, namely,

• 1. So much of the satisfaction as was necessary to be performed, by virtue of an indispensable Precept, and that is Restitution in these words, I restore unto him.
• 2. That which was voluntary and extraordinary namely, the measure and excess of this Restitution, which he professeth should be four fold.

Of these two parts therefore, with their several particulars in the same order as they have been proposed, briefly, and with all the plainness and perspicuity I can imagine: And, 1. Of the former Ge∣neral, and therein of the first Particular, namely, Zacchaeus his readiness to confess his Sin, in these words: If I, &c.

5. I said even now only, It may be this was a confession of his crime; but now I will be more resolute, and tell you peremptorily, this was a confession: for without all question, Zacchaeus, as the case stood now with him, was in no humour of Justifying himself, he had no mind to boast his integrity in his office: Or, if he had, he might be sure that common fame (if that were all, yet that alone) might be a sufficient argument, at least too great a presumption against him, to confute him. But to put it out of question: Our Saviour himself, by applying the 10. verse of this Chapter to him, acknowledgeth him for a sinful undone man; one that had so far lost himself in the wandring mazes of this wick∣ed world, that unless Christ himself had taken the pains to search and

enquire after him, and having found him, by the power and might of his Grace to rescue and recover him from the errour of his ways, by resto∣ring him his eyes, whereby he might take notice towards what a dange∣rous precipice he was hastening, there had been no possibility but at last he must have needs fallen headlong into the gulf of destru∣ction.

6. Now it being, I suppose, evident, that Zacchaeus was guilty, and that in a high degree, and openly and scandalously guilty of the crime here discover'd: there is no doubt to be made, but that he who was so willing to unlock and disperse his ill gotten treasures, would not begin to divert his covetousness upon his sins, he would not hoard them up, but would place his glory even in his shame; and whereas he had been the servant and slave of sins, he would wear his shackles and fetters, as signs of the glorious victory, which through Christ he had won, and emblemes of that blessed change which he found in himself, being rescued from the basest slavery that possibly can be imagined, into the glorious liberty of the Sons of God.

7. But it may be, you will say, Suppose Zacchaeus did freely and vo∣luntarily confess his sin to Christ, who had authority to forgive him his sins, though he had never discovered them: what collection shall be made from hence? Zacchaeus might be as bold as he would with himself; but as for us, his example shall be no rule to us; we thank God this is Po∣pery in these daies, and since we have freed our selves from this bur∣den, we will not be brought into bondage to any man; we will con∣fess our sins, I warrant you, only to God, who is only able to forgive us them; as for the Minister, it may be, we will sometimes be beholding to him to speak some comfortable words now and then to us, when we are troubled in conscience, and we have not been taught to go any further.

8. I confess I find no great inclination in my self, especially being in the Pulpit, to undertake a controversie, even where it may seem to offer it self, much less to press and strein a Text for it, for I desire to have no adversaries in my Preaching, but only the Devil and Sin. Only having now mentioned Confession, and considering how much the Doctrine of our holy Mother the Church hath been traduc'd, not only by the ma∣lice and detraction of our professed enemies of the Church of Rome, but also by the suspicious ignorance and partiality of her own children; who out of a liking of the zeal, or rather fury, of some former Protestant Writers, have laid this for a ground of stating Controversies of our Reli∣gion: That that is to be acknowledged for the Doctrine of these Re∣formed Churches, which is most opposite and contradicting to the Church of Rome. So that, as the case goes now, Controversies of Religion are turn'd into private quarrels, and it is not so much the Truth that is sought after, as the salving and curing the reputation of particular men.

9. These things therefore considered, truly for my part, I dare not take upon me so much to gratifie the Papists, as to think my self ob∣lig'd to maintain many incommodious speeches of some of our Divines in this point. Hoc Ithacus velit & magno mercentur Atridae—They will never be unfurnish'd of matter to write Books to the worlds end,

if this shall be the method of stating Controversies. Oh what an im∣pregnable cause should we have against the Church of Rome, if we our selves did not help to weaken and betray it, by mixing therewith the in∣terests and conceits of particular men.

10. Give me therefore leave, I pray you, to give you the state of the Question, and the Doctrine of our Church, in the words of one who both now is, and for ever will worthily be accounted, The glory of this Kingdome.

Be it known (saith he) to our adversaries of Rome, (I add also, to our adversaries even of Great Britain, who sell their pri∣vate fancies for the Doctrine of our Church) that no kind of Confes∣sion, either publick or private, is disallow'd by our Church, that is any way requisite for the due execution of that ancient Power of the Keys, which Christ bestowed upon his Church. "The thing which we reject, is that new pick-lock of Sacramental Confession obtruded upon mens consciences, as a matter necessary to salvation, by the Ca∣nons of the late Conventicle of Trent in the 14. Session.

11. And this truth being so evident in Scripture, and in the writings of the ancient best times of the Primitive Church, the safest interpre∣ters of Scripture, I make no question, but there will not be found one person amongst you, who when he shall be in a calm unpartial disposi∣tion, that will offer to deny: For, I beseech you, give your selves leave unpartially to examine your own thoughts. Can any man be so unrea∣sonable as once to imagine with himself, that when our Saviour after his Resurrection, having received (as himself saith) all power in heaven and earth, having led captivity captive, came then to bestow gifts upon men: when he, I say, in so solemn a manner (having first breath'd upon his Disciples, thereby conveying and insinuating the Holy, Ghost into their hearts) renewed unto them, or rather confirm'd and seal'd unto them that glorious Commission, which before he had given to Peter, sustaining, as it were the person of the whole Church; whereby he delegated to them an authority of binding and loosing sins upon earth, with a promise, that the proceedings in the Court of Heaven, should be directed and re∣gulated by theirs on Earth: Can any man, I say, think so unworthily of our Saviour, as to esteem these words of his for no better than comple∣ment; for nothing but Court-holy-water?

12. Yet so impudent have our adversaries of Rome been in their dealings with us, that they have dared to lay to our charge; as if we had so mean a conceit of our Saviour's gift of the Keys, taking advantage in∣deed from the unwary expressions of some particular Divines, who out of too forward a zeal against the Church of Rome, have bended the staffe too much the contrary way; and in stead of taking away that intole∣rable burden of a Sacramental, necessary, universal Confession, have seem'd to void and frustrate all use and exercise of the Keys.

13. Now, that I may apply something of that, which hath now been spoken, to your hearts and consciences. Matters standing as you see they do; since Christ, for your benefit and comfort, hath given such autho∣rity to his Ministers upon your unfeigned repentance and contrition, to absolve and release you from your sins: why should I doubt, or be un∣willing to exhort and perswade you, to make your advantage of thi•• gra∣cious promise of our Saviours? why should I envy you the participa∣tion

of so heavenly a Blessing? Truly, if I should deal thus with you, I should prove my self a malicious, unchristian-like, malignant Preacher; I should wickedly and unjustly, against my own conscience, seek to de∣fraud you of those glorious Blessings, which our Saviour hath intended for you.

14. Therefore, in obedience to his gracious will, and as I am war∣ranted, and even enjoyned, by my holy Mother the Church of England expresly, in the Book of Common-Prayer, in the Rubrick of Visiting the Sick (which Doctrine this Church hath likewise embraced so far) I be∣seech you, that by your practise and use, you will not suffer that Com∣mission, which Christ hath given to his Ministers, to be a vain form of words, without any sense under them, not to be an antiquated, exspired Commission, of no use nor validity in these daies: But whensoever you find your selves charg'd and oppressed, especially with such Crimes as they call Peccata vastantia conscientiam, such as do lay waste and depo∣pulate the conscience, that you would have recourse to your spiritual Physician, and freely disclose the nature and malignancy of your disease, that he may be able, as the cause shall require, to proportion a remedy either to search it with corrosives, or comfort and temper it with oyl. And come not to him, only with such a mind as you would go to a lear∣ned man experienc'd in the Scriptures, as one that can speak comforta∣ble quieting words to you, but as to one that hath authority delegated to him from God himself, to absolve and acquit you of your sins. If you shall do this, Assure your souls, that the understanding of man, is not able to conceive that transport and excess of joy and comfort which shall accrew to that mans heart, that is perswaded, that he hath been made partaker of this Blessing, orderly and legally, according as out Sa∣viour Christ hath prescribed.

15. You see, I have dealt honestly and freely with you; it may be more freely than I shall be thanked for: But I should have sinn'd against my own soul, if I had done otherwise; I should have conspir'd with our ad∣versaries of Rome against our own Church, in affording them such an ad∣vantage to blaspheme our most holy and undefiled Religion. It becomes you now, though you will not be perswaded to like of the practise of what, out of an honest heart, I have exhorted you to; yet for your own sakes, not to make any uncharitable construction of what hath been spoken. And here I will acquit you of this unwelcome subject, and from Zacchaeus his confession of his Sin, I proceed to my second particular, namely, the nature and hainousness of the crime confess'd, which is here call'd a defrauding another by forged cavillation.

16. The crime here confessed, is called in Greek, Sycophancy; for the words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For the understanding of which word in this place, we shall not need so much to be beholden to the Classical Greek Authors, as to the Septuagint, who are the best Interpreters of the Idiom of the Greek language in the Evangelical writings. Two Rea∣sons of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are given, the one by Ister in Atticis, the other by Philomnestus de Smynthiis Rhodiis, both recorded by Athenaeus in that treasury of ancient learning, his Deipnosophists, in the third Book: which because they are of no great use for the interpretation of S. Luke, I willingly omit.

17. Now there are four several words in the Hebrew, which the Seventy Interpreters have rendred in the old Testament by the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the verbal thereof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. One whereof signifies to aba∣lienate or wrest any thing from another by fraud and sophistry, opposed to another word in the same language, which imports to rob by plain open force and violence, Job. 25.9. Psal. 119.121. Prov. 28.3. Eccles. 4.1. as likewise in Psal. 71.4. Prov. 14.33. A second word signifies to deal captiously and fallaciously with another, Levit. 29.11. A third implies, a punishment or Mulct, which (as the Latine word mulcta will bear it) is either inflicted on the body or the purse. And the last signifies, to Circumvent, or rather indeed to roll himself upon ano∣ther, Gen. 43.18.

18. Out of all which expressions in the Hebrew compounded toge∣ther, we may extract a full sense of the Crime here confessed by Zac∣chaeus, and rendred in the Greek Original by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (especially if we have respect to Zacchaeus his office and trade of life, which was to be a master of the Publicans in that part of the Countrey where he liv'd, i. one who had chief authority in receiving the rents and customs due from thence to the Empire): Zacchaeus his crime therefore (as may like∣wise be collected from that counsel which S. John the Baptist gave to the Publicans who came to his Baptism; which was, that they should exact no more than was their due): His crime, I say, was to wring and extort from his poor countrey-men, either by fraud and false suggestions, or by violence, more than was due from them to the Empire: to enrich his pri∣vate coffers by the spoyls of the miserable inhabitants; to roll himself upon them and overwhelm them, by exactions for his private benefit: for that end, pretending the rights and necessities of State, and thereto ten∣tering and streining to the uttermost, that power and authority where∣with he was invested from Rome.

19. These kind of Officers, though they were of good reputation with the Romans, as we may collect out of several orations of Cicero, for by their place they had the priviledge to be reckoned amongst the Equites Romani; yet in the Countreys wherein they liv'd, especially in Jewry, a tenacious covetous nation, they were the most odious persons upon the Earth: Insomuch as the very name of a Publican was grown into a Pro∣verb, expressing a person that deserved at all mens hands infamy and ha∣tred. This therefore was Zacchaeus his crime, this is that which he calls by as odious a name, of Sycophancy. But to leave this general discourse of the name (for in your behalfs, I am weary of an argument so useless to you). I will now try, what advantage every one of us may make from Zacchaeus his behaviour this place.

20. You see here Zacchaeus (though he was a man exalted above the ordinary rank of men, [Use 1] yet he) deals something plainly and homely with himself, when he can afford himself no better a name than Sycophant: a title of so odious and hateful a signification, that the Devil himself has not got so disgraceful a name as that: For he is call'd but Satan, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as the Holy Ghost himself interprets it an accuser of the brethren. And though even that be a sufficient crime; yet it is counted a more plausible generous sin, out of hatred, and rancour, and ill-nature by false accusations, to endeavour the subversion of ones enemy, than

by base delating and informing, only for the hope of a little gain to him∣self, to procure the overthrow of his neighbours estate and reputation; which is the condition of a Sycophant.

21. From hence then we may be taught how differently we ought to behave our selves in the discovery of our own, and other mens sins. If our brother hath offended, we are to soften and qualifie his sin, to think charitably of him notwithstanding; and to frame to our selves excuses, that the matter may not be so bad as is generally supposed; as likewise hope, that hereafter, by a reformed life, he may redeem and cancel his forepast transgressions. And so we see even John Baptist himself (though a man of no plausible Court-like behaviour yet) giving his advice to these Publicans, he would only call that an exacting more than was due, which Zacchaeus here in himself most boistrously terms Sycophancy. Whereas towards our selves, we must be tetrical and almost uncharita∣ble; we must not break our own heads with precious balm, as the Psal∣mist speaketh, that is, by softned oylely excuses aggravate and assist our own disease.

22. Secondly consider, that Zacchaeus his Sin, [Use 2] which he deals so rough∣ly and discourteously with all here, was his beloved bosome sin, the sin of his trade and course of life; a sin, in whose company and society, he had alwaies been brought up; his Peccatum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as S. Paul most elegantly calls it) the sin that doth so easily b••set him, or rather, that doth so well and fitly encompass him, that doth so exactly suit with him. For ordinarily, every man hath some one particular sin, that sits his hu∣mour better, and sits closer to him, like a well made garment, than any other. (And I think this expression renders S. Paul's peccatum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reasonably well.) Other sins are either too streight for him, and do con∣tinually vex and gird him, so that he can take but little comfort in them: And such are sins against a mans constitution and temper: as for example, One act of Adultery, though for the time pleasant, would yet afterwards more torment and afflict a covetous mans conscience, than the devouring, it may be, of a whole Countrey. Or else they hang loose about him, so that though they be easie and delightful sometimes, yet to wear them continually, would prove tedious and irksome. But his dearly respected sin, is good company at all times for him; and, so he may have leave to enjoy but that, he cares not much what becomes of all the rest.

23. As for instance, that I may press a little nearer to your consci∣ences. Put the case there were any one in this company, a covetous op∣pressing person, such a one as Zacchaeus, I'le warrant, he would have been content, that I should rather have taken any Text in the Bible than this: He would have been pleased, nay, even rejoyced, to hear me inveigh bitterly against any other sin besides: Yea, he would willingly, in his own thoughts have joyn'd with me against any man living; For thereby he would be apt to justifie himself in his own eyes, and to say in his thoughts, The Preacher indeed is very earnest in Gods behalf against some body, but I thank God I am righteous all this while, I am not at all con∣cern'd in it: Nay, it may be, he would have been content to have taken my part even against himself too, in any other sin besides this.

24. But now, that I begin to set my self against his darling, only fa∣vourite sin, the delight of his soul, and, as it were, the breath of his nostrils, he will by no means endure it. What? (thinks he) is there not room enough in all the Old and New Testament for this Preacher to exspatiate in; are there not a thousand precepts, and almost as many sto∣ries in the Bible, and must he needs single out this? Am I the only person that he must aim at? Or, if he would needs be medling with me, could he not spare me, at least, in this one small sin? Let him do his worst to the rest of my sins; let him draw bloud from me in any other place besides this: but this is a very sucking of my hearts bloud; it is a renting to my bowels. The Lord surely will be merciful to me in this sin only; Lo, is it not a little one, and my soul shall live in pleasure and happiness. And such thoughts as these would the lascivious person have entertain'd, if I had light upon his Text; and so the rest.

25. But as for our new convert Zacchaeus, (and I beseech you let him be herein your example) he deals not so mercifully, no not with his dear∣ly lov'd sin of Oppression: No, he is so far from that, that as if, in all other respects, he had been the most innocent holy man alive; he can∣not remember, that his conscience is troubled with any sin besides: All his aim and spight is directed against this only sin, which having rooted out of his heart, he supposes he shall then be worthy to entertain his new invited blessed Guest.

26. And to say the truth, if a heart once enlightned by grace, find so much courage, as to be able to prevail against his peccatum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it will be an easie secure skirmish and resistance that all the rest will afford him: Hereupon, saith our Saviour to the Pharisees who were covetous, If you give your riches to the poor, all things shall become pure unto you: As if he should say, This sin of covetousness, is the main chain whereby the Devil holds you captive at his pleasure; strein and force your selves only to break this chain, and then you shall be free indeed in perfect li∣berty; all your other sins will be only to you as the green withs were to Samson, even as threeds of t••w that have smelled the fire.

27. Pertinent to this may that saying of our Saviours be in the 13. of S. John's Gospel; where giving his Disciples a blessed Example of hu∣mility, in vouchsafing to wash their feet; when it came to S. Peter's turn, he would by no means endure it. But after our Saviour had some∣what sharply rebuk'd him; Well, saies he, since thou wilt descend so far, as to wash me, Lord, not my feet only, but my hands and my head: Leave not the work unperfect, since thou wilt begin to cleanse and sanctifie me; perfect this thy good work unto the end. Our Saviour replies, He that is washed, needeth not, save to wash his feet, but is clean every whit. As if he should say, If thou wilt take so much care, as to cleanse and purifie such parts as by continual exercise and travel, are most sub∣ject to be defiled, it will be an easie matter to preserve thy self pure through all the rest. Thus Zacchaeus having search'd out the head and fountain, whence all those noysome lusts which appeared in his life, did flow, he supposes he shall sufficiently purifie the streams thence issuing; if he can once cleanse the spring. Which he proceeds to perform, in my second General; which is the satisfaction by him tendred in lieu of his former oppressions, in these words, I restore unto him four fold. In the

handling of which, I will according to my promise begin with the first particular thereof, namely, so much of this satisfaction, as is necessary to be performed by vertue of an indispensable precept, which is of Restitu∣tion, in these words; I restore unto him.

28. There is a Doctrine blown about and dispersed by a sort of Prea∣chers in the Reformed Churches, and greedily imbraced by their followers and Proselytes, because they are perswaded, that themselves are the most interested in it; which teacheth, that, No man has any right or pro∣priety in the goods and riches which he possesseth, unless he be one of Gods elect faithful servants. So that those who are resolv'd to account themselves in this number, and to exclude from this society, all others who suit not with their humours; such, I say, are apt too forwardly to think all others no better than usurpers of their patrimony and inheri∣tance. The dangerous effects and consequences of which Doctrine, (especially where power has not been wanting to make the best use and advantage of it) was wofully discovered in those tumults, which not very long since were raised in Germany, especially in Westphalia, about the City of Munster.

29. This Doctrine I suppose was borrowed especially from the Je∣suites, who, upon the same grounds, have entituled their Catholick King to almost all the Western parts of the world; whereby many millions of poor souls have been most unhumanely and barbarously massacred, to make way for the supposed right owners the Spaniards, as we find testifi'd with horrour and detestation, even by many ingenuous honest-hearted writers of their own Nation.

30. Neither the time nor my Text will allow me leisure to stand long upon the confuting of this pernicious Doctrine, I will only oppose to it that saying of the Psalmist, The Earth is the Lords, but he hath given it to the children of men: No man alive, hath any right in the goods of this world, but only by a gift from God: and by his gift, all the children of men, without exception, are instated in it; so that no pretence of Re∣ligion or Election can be sufficient for any one to disseise another man, of what condition or quality soever he be, that is once legally possessed of them.

31. Therefore, whosoever he be, that whether by fraud, or violence, or any other title, shall invade, or usurp upon the rights of another, he does, as much as in him lies, without any warrant, nullifie the gift of God, and takes upon him to oppose and thwart his most wise provi∣dence; setting up himself as it were in Gods seat, and dethroning him, establishing a new order of providence of his own. And thinkest thou that doest these things, that thou shalt escape the Judgement of God? Canst thou imagine, that he will patiently endure to see his Judgements reversed, or his Mercies evacuated by thee? That whereas he hath said, I will bless this man, and enlarge his bounds upon the Earth; thou shouldest take upon thee to say on the other side, Let God deal as mercifully as he pleaseth to this man; but I know what I am resolved of, I am deter∣min'd to crush and grind him to powder; I am resolv'd that his chil∣dren shall beg at my gates, and not be satisfied; they shall bow unto me, and not be regarded. What a wretched unworthy opinion must such a one, of necessity, entertain of God?

32. And I beseech you, do not think that this is only a Rhetorical forced streining of a Point. The Holy Ghost will tell you as much in express terms, Prov 14.31. and again, Prov. 17.5. He that oppresseth the poor, reproacheth his Maker. He sets his mark and brand of infamy almost upon all Gods glorious Attributes; as if God had not power enough to maintain the poor-man against his Adversary; as if he had not wisely enough dispensed his blessings; as if he would not suffer God to extend his mercies but upon whom himself shall please; and so of the rest.

33. But I will now, for your sakes, transgress something the li∣mits of my Text, and whereas I should only meddle with the un∣lawfulness of deteining Goods gotten by oppression and sycophancy, I will make the subject more General in this Proposition, which I be∣seech you heedfully to attend, and hereafter seriously to consider of: This therefore I say and testifie, [Doct.] That whosoever he be, whose Conscience shall convince him, that he hath gain'd any thing by an unlawful course, If he resolve not to restore it, and dye in that resolution, it is impossible he should be saved. For the confirming of which Proposition, instead of many, almost infinite, unanswerable reasons, I will only make use of two, each of them drawn from the impossibility in such a man of performing two duties, most necessarily required at every mans hands that professeth Christianity; the one whereof is, Prayer; the second, Re∣pentance.

34. Concerning Prayer, I will demonstrate, That he can neither seri∣ously give God thanks for bestowing upon him those Riches which he calls Blessings; nor secondly, desire Gods blessing upon those Riches. For the first, Without question, if such a one shall dare to open his mouth to give God thanks for his Riches, it will prove to him a greater sin than the un∣just unlawful gathering of them, as the Psalmist saith, His very Prayers shall be turned into sin; For thereby he will entitle the just Righteous God unto his abominable sin. Dares such a man, with any confidence, give thanks to Almighty God for suffering him to be his Enemy in oppressing and persecuting, it may be, Gods faithful beloved servants; for suffering him to be an instrument of the Devils? Therefore, if there be any such that hear me this day, (yet I hope, nay, I am almost confident, there is not) but, and if there be, let me beseech him, that of all things in the world, he will take heed of giving thanks, let him rather proceed on blindly in his sin, and put out of his mind all thought and consideration of God; for ne∣ver any Heathen could offer him such an indignity as this, no not Epicurus nor Diagoras himself.

35. In the second place: How can such a one desire God to bless unto him, and encrease those Riches so unjustly gotten? Will he say, Lord make it appear unto the world, by blessing me in these my ungodly courses that thou likest well of them, and that thou hast been of conspiracy with me in all mine ungracious projects; so shall the godly quickly be rooted out of the earth, for every one will take advantage to wrong another; if thou wilt bless me, every one will be ready to tread in my steps. We see a man in such a state cannot seriously pray no kind of Prayer, unless he purpose to mock God to his face, so that he has defrauded himself of one necessary means of Salvation: But that which follows is of greater importance yet.

36. There is nothing wherein a man (that is resolv'd not to part with Goods unlawfully gathered) can dead with more despiteful petulancy and uncivility with God, then by offering to pretend to an unfeigned Repen∣tance. It is much like the behaviour of Charles the fifth unto God, who caused publick Prayers and Processions to be made unto God for the deli∣very of the Pope in Spain, whom himself at the same time detein'd Pri∣soner in his own Castle St. Angelo, with a resolution that howsoever those Prayers wrought with God to pitty his Vicar, yet till he had concluded Conditions for his own advantage with him, he should never be released: Just such another Enterlude, and phantastical Pageant must this mans Re∣pentance be.

37. He will say, perhaps: Lord, I confess, I cannot justifie those ways and courses whereby I procur'd my wealth; it may be, to make way for my excess and superfluity many a poor soul (yet richer in thy grace and favour than my self) has been forc'd almost to starve for penury and want, It may be, there are store of Orphans and Widows that are importunate upon thee for vengeance against my unchristian profession; and I acknow∣ledg, that for my demerits I am liable to be forc'd to drink the very dregs of thy fierce wrath and indignation for ever. I will therefore rely and cast my self upon thy mercy and pitty, which yet, if I cannot purchase without the loss and restitution of my ill gotten wealth, I will rather ad∣venture upon thy fury; And though I know it to be a fearful thing and insupportable misery to fall into thy hands, as into the hands of an Ene∣my and pursuer; yet upon no manner of conditions will I part with my Riches; No, not though I were now upon my death-bed, being out of all hopes of ever enjoying any comfort and pleasure my self from them, and within few hours expecting to be convey'd into my everlasting Prison: yet rather then my Son, or my Kinsman (who even after restitution made of what is unlawfully got, might perhaps have remaining to him sufficient to maintain him plentifully in this world) yet rather then he shall abate any thing of that vanity and superfluity which my excess of wealth will be able to bear, I will endanger the forfeiture of my inheritance in the Land of the living.

38. But it may be, you will say, That it is an impossible thing for any man that pretends to Christianity, to have such thoughts in him as these. [Object. 1] I confess, it is a hard thing for a man to make such a formal distinct Dis∣course with himself as this was: But consider, [Sol.] whether such a mans thoughts (which at an exigence, like this, are confus'd and tumultuous) yet if they were reduc'd into order and method, consider, I say, whether they would not be digested into a sense and meaning equivalent unto that which before I express'd; So that God who knows the bent and inclina∣tion of his Heart (much better than himself) he will display and discover them distinctly and legibly before his eyes, and will proceed against him, as if he had behav'd himself towards him after such an unworthy, more then Atheistical, fashion.

39. But again, it is possible, I may be reply'd upon, [Object. 2] and have the case put, that a man who hath unrighteously oppressed or defrauded his neigh∣bour, has not means enough left to make satisfaction by restoring. And that is no extraordinary example, that Goods ill got should have by the Justice of God wings given them to fly away, and escape out of the hands

of the Purchasers: Shall such men, because they are not able to restore, be concluded in such a desperate estate as before I have mentioned? No, God forbid! If in such circumstances a man shall be unfeignedly sorry for his misdeeds, and withal resolve, if God shall hereafter bless him with abilities, [Sol.] to make restitution, our merciful God will accept of that good inclination of his heart, as if he had perfectly satisfi'd and restor'd to each man his due: For without all question, God will never condemn any man because he is not rich.

40. If it shall be again questioned, and the supposition made, that a man (for example, [Object. 3] a Tradesman) cannot possibly call to remembrance each particular mans name whom he hath wrong'd, (as indeed, it is almost impos∣sible he should) what advice shall he take in such a case? I answer, that he must in this case consider, [Sol.] that by this sin, he hath not only wrong'd his Neighbour, but God also; therefore since he cannot find out the one, let him repay it to the other: Let him be so charitable, and do that kind∣ness to God, as to bestow it in Alms upon his poor servants: Or, since God himself is grown so poor and needy, (especially in this Kingdom) that he hath not means enough to repair his own Houses, nor scarse to make them habitable, He may do well to rescue God's Churches from being habi∣tations of Beasts, and stables for Cattel: Or lastly, which more concerns you, since God is here grown so much out of purse, that he has not means enough to pay his own Servants wages equal to the meanest of your houshold servants, let not them any longer be the mocking-stocks of those Canaanites, your Enemies, that so swarm in your Land; Here is a subject fit indeed for your Charity: and a miserable case it is, God knows, that they should be the persons, who of all conditions of men should stand in greatest need of your mercy and charity.

41. Oh! but will some man say: We have found now at what the Preacher aimeth: All this ado about Restitution is only to enrich the Cler∣gy. If such thoughts and jealousies as these arise in your hearts, (as I know, by experience, it is no unlikely thing they should) Oh then, I beseech you, for the mercies of God, consider in what a miserable state the Church must needs be, when the most likely course to keep the Ministers of God from starving must be your sins: When those to whom you have committed your souls in trust, as they that must give God an account for them, shall through want and penury be rendred so heartless and low-spi∣rited, that for fear of your anger, and danger of starving, they shall not dare to interrupt or hinder you, when you run head-long in the paths that lead you to destruction: When out of faint-heartedness they shall not dare to take notice, no, not of the most scandalous sins of their Patrons, but, which is worst, be the most forward officious Parasites to sooth them in their crimes, and cry Peace unto them, when God and their own Con∣sciences tell them that they are utter strangers from it, and neither do, nor are ever likely to know the ways of Peace: Lastly, when these Messen∣gers of God shall be the most ready to tell you, that those Possessions and Tithes which have been wrested out of Gods hands are none of Gods due, that they are none of the Churches Patrimony; that their right is nothing but your voluntary Alms and charitable Benevolence, and that they shall think themselves sufficiently and liberally dealt withal, if you shall account them worthy to be the companions of the basest & meanest of your servants.

I could almost be silent in this cause, did not our Enemies in Gath know of it, and if it were not publish'd in the streets of Askalon, insomuch, that you have given cause to the Enemies of God to blaspheme our glorious and un∣defiled Religion.

42. I will conclude this Doctrin of Restitution most necessary certain∣ly to be prosecuted in these times, only with proposing to your conside∣rations two Motives, which in all reason ought to perswade you to the practise of it: the one shall be, that you would do it for your own sakes; the other, for your childrens sake. For the former; though I could never be scanted of Arguments sufficient to enforce it, though I should make it the subject of my Sermons to my lives end, yet because, I perceive, it is time for me to hasten to your release, I will only desire you to remember how much I have told you already, that this Doctrin concerns you, since it is impossible for any man while he is guilty of the breach of this duty, to put in practise even the most necessary and indispensable Precepts of Chri∣stian Religion.

43. But concerning the second Motive, which I desire should induce to the practise of Restitution, namely, that you should be perswaded to it even for your childrens sake, I beseech you, take this seriously into your consideration. That whereas, it may be, you may think that by heaping wealth, howsoever purchased, upon your heirs, you shall sufficiently pro∣vide for them against all casualties, yet, that God also hath his treasures in store to countervail yours, and to provide so, that your Heirs shall take but little content, God knows, in all their abundance: for, as it is in Job. 20.8. God will lay up the iniquity of sinners for their children, i.e. He will not satis∣fie himself with wreaking vengeance of other mens wrongs upon your heads that have done them, but will take care also, that your children shall be no gainers by the bargain: Therefore, as you desire the welfare of those for whose sake especially, you dare adventure to hazard even your own souls, bequeath not to them for a legacy a canker and moth, that will as∣suredly consume and devour all your Riches: Take pitty of those poor souls who are nothing interessed in their own persons in those crimes wherewith their wealth was purchased, and leave not unto them a curse from God upon their inheritance. But, I see, I must be forc'd even abrupt∣ly to break from this Argument of Restitution; I come therefore, briefly, to my last particular, namely, the excess and extraordinary measure of Zac∣chaeus his Restitution, which he professeth shall be four-fold, to be dis∣patch'd in one word.

44. However I found it something a hard task to clear my first parti∣cular of Confession, from the danger and neighbourhood of Popery, yet, [Partic. 2] I fear, that in most mens opinions, it will prove more difficult to do as much for this: For here is an Action perform'd by Zacchaeus, (namely, [Object.] Four∣fold Restitution) without all question, good and acceptable to God, and yet not enjoyn'd by vertue of any Commandement, and, What is that, but plain Popish Super-erogation? For, the Judicial Law of restoring four∣fold, is only in strictness and propriety applicable to plain direct Stealing.

45. I confess, that some particular men, for fear of this consequence, [Sol.] have thought themselves oblig'd to dissent not only from St. Paul's di∣stinction of counsels from Precepts in the Gospel, but also from the Gene∣ral

uniform consent of all Antiquity: Whereas, if we shall well con∣sider it, they have feared where no fear was: For, our Churches never condemned that distinction, as if there were danger from thence of making way for Popery: But this is that abomination of a more then Pharisaical self-justifying Pride in the Church of Rome, that upon so weak a foundation they have most inartificially erected their Babel of Super-erogation, whereby they teach that they cannot only through the whole course of their lives exactly perform all the Commandements of God, without offending in any one mortal sin; by this means chal∣lenging at Gods hands Remission of their Sins, and everlasting Salvati∣on for themselves; But also by their voluntary unrequired obedience unto Evangelical Counsels, leave God in arrearages unto them, and make an extraordinary stock of merits, which shall be left unto the Popes care and providence to mannage, and dispense to any mans use for ready money. This is that Doctrin which the Church of England, in express words, most worthily professeth a detestation unto, in their 14^th Article, which hath been transcribed into the 45^th of this Church. And yet for all this, neither of these Churches have any quarrel to that distin∣ction of St. Paul, (when speaking of voluntary Chastity, he saith, I have received no such Commandement from the Lord, yet I give my advice or counsel,) as hath been excellently discovered by the late incomparable Bi∣shop of Winchester in his Resp. ad Apologiam.

46. And now though I have gone through and quite absolv'd my Text, yet I can scarse think my Sermon finish'd, till I have endea∣voured to make it beneficial unto you by applying it to your Consci∣ences and practise: But when I should come to that, I confess, I find these times wherein we live so indisposed for such an Application, that I know not which way to begin with you: For, shall I seriously en∣joyn you, as by a Precept from God, that where you have unjustly oppress'd, or cunningly and closely defrauded your Neighbour, that you should, as Zacchaeus did here, restore unto him four-fold? No, I dare not adventure so farr, I have received no such Commandement from the Lord: and then, I should be guilty of that which was an unjust ac∣cusation laid upon Moses and Aaron, Ye take too much upon you ye sons of Levi.

47. Shall I then endeavour to perswade you to conform your selves to this pattern of Zacchaeus, as to a Counsel? Alas the times are such, that well were we if as some have turn'd all Counsels into Precepts, that the same men would not at least in their practice convert all Pre∣cepts into Counsel: If they would not think that the Moral Legal Precepts were antiquated and dissolved by bringing in the New Co∣venant of Grace! Or, if not quite abrogated, yet left so arbitrary, that they should become matters of no necessary importance and con∣sequence, duties, which if we shall perform, we shall thereby approve our gratitude and thankfulness unto God our Saviour; and yet, if by chance they be left undone, since they are esteem'd no necessary con∣ditions of the New-Covenant, there is no great danger as long as we can keep a spark of faith alive, as long as we can perswade our selves that we have a firm perswasion of Gods mercy in Christ to our selves in particular (which kind of newly invented faith, an Adversary of

our Church pleasantly, and I fear too truly defines, when he says, It is no∣thing but a strong fancy.

48. These things therefore considered, I will leave the application of Zacchaeus his extraordinary Restitution to your own Consciences, according as God and your own souls shall agree together: Only I beseech you, not to make a counsel of Restitution in general, but to free your selves from the burden and weight of other mens Riches, lest they over-leaven and swell you so unmeasurably, that you shall not be able to press in at that straight gate, which would lead you un∣to those blessed and glorious habitations which Christ hath purchased for you, not with these corruptible things of silver and gold, but with his own precious bloud: Unto which habitations God of his infinite mercy bring us all, for the same our Lord Jesus Christ his sake, To whom with the Father, &c.

Notes

• Vers. 10.
• Vers. 7.
• Vers. 9.
• Division.
• General. I.
• Partic. 1.
• Bishop Usher's Ans. to the Je∣suit. Cap. of Confession. p. 84.
• Partic. II.
• Job 25.9. Psal. 119.121. Prov. 28.3. Eccles. 4.1. Psal. 71.4 Prov. 14.33. Levit. 29.11.
• Gen. 43.18.
• Heb. 12.1.
• Joh. 13.9.
• Vers. 10.
• General II. Partic. I.
• Prov. 14.31. & 17 5.
• 1 Cor. 7.25.
• Dr. Carrier in his Epistle to K. James.