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
common
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
monsters
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
,
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
commonly
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
open
our
treasuries
;
that
is
,
the
renting
of
our
hearts
,
we
cannot
endure
to
be
tied
unto
it
.
If
Paule
therefore
will
make
Agrippa
a
Christian
,
he
must
except
these
bands
too
.
But
God
will
not
release
vs
.
For
as
God
is
the
owner
and
giuer
of
all
,
so
he
will
be
acknowledged
by
*
a
sacred
Sacrum
●ect●gal
.
Caluin
.
in
●eb
.
1.
4
rent
to
be
Lord
of
all
.
He
gaue
blessings
to
Abraham
,
Abraham
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
paiment
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
ordinance
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
[
*
](A00668-e11690-b)
*
Decima
▪
sacrum
vectigal
.
qui
eas
recipit
in
loco
dei
est
subrogatus
ergo
quod
Mel
chizadec
,
Abraham
obtulit
decimas
eo
confess●●
est
Honoris
gradu
suprae
se
excellere
.
Caluin
in
Heb.
14.
originally
in
God
,
not
in
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
from
God
,
we
receaue
it
immediately
of
him
:
so
is
it
the
free
gift
of
god
;
not
as
he
is
the
author
of
nature
onely
,
Deus
qui
dignatus
est
totum
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
and
material
difference
betwixt
Simon
Magus
his
bargaine
and
some
of
ours
;
sauing
only
that
he
delt
plainly
,
&
we
deuise
shifts
to
insnare
our selues
,
Act.
8.
19.
Simon
offered
money
,
and
saide
;
Giue
me
power
that
on
whomsoeuer
I
lay
my
hands
he
may
receaue
the
holy
Ghost
.
We
offer
money
&
say
,
Giue
me
or
get
me
power
,
that
on
whom
I
lay
my
hands
he
may
be
sanctified
or
set
a
part
for
the
Word
&
Sacraments
.
What
difference
betweene
these
two
powers
,
sauing
that
that
was
extraordinarie
&
temporary
for
that
time
,
this
is
perpetuall
and
essentiall
to
the
Church
of
Christ
,
&
so
consequently
of
more
worth
.
It
will
be
said
,
Barnard
spake
like
a
foole
in
obiecting
Simon
Magus
did
offer
his
money
for
the
holinesse
of
that
power
which
he
then
desired
.
Or
was
it
rather
for
that
honor
&
commoditie
which
he
supposed
were
annexed
?
It
was
that
honor
hee
ambitiously
affected
,
that
he
might
be
accounted
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
9.
assuring
himselfe
withal
,
that
though
he
had
offred
very
largely
yet
if
he
could
bestow
such
visible
gifts
of
the
spirit
at
his
pleasure
,
he
would
make
himselfe
hole
againe
in
a
short
time
.
Yet
I
make
no
doubt
,
but
the
sin
of
Simon
was
Simonie
.
And
who
list
to
open
his
eies
and
looke
about
him
,
shall
find
that
Simonie
is
not
a
schoole
terme
,
or
word
of
arte
,
but
a
snare
to
intrap
the
consciences
of
corrupt
men
.
Aske
a
Patron
who
vseth
to
marchandize
his
Benefices
:
and
he
wil
protest
vnto
you
,
that
for
that
right
of
Church
liuings
,
deriued
vpon
the
Clergie
,
togither
with
their
function
,
hee
knoweth
not
what
it
meaneth
,
neither
doth
hee
intend
any
indignity
to
God
or
holy
things
▪
he
dealeth
onely
for
that
which
is
valuable
and
money
woorth
.
And
I
doe
verily
beleeue
him
,
for
heere
is
the
snare
.
Neither
do
I
thinke
that
Ananias
or
Saphira
his
wife
did
intend
any
iniury
to
the
holy
Ghost
,
in
retaining
part
of
what
themselues
had
giuen
.
Onely
they
thought
that
a
peece
of
money
was
as
well
saued
as
not
.
I
verily
perswade
my selfe
that
Gehezi
ment
no
disgrace
to
that
sacred
power
of
clensing
the
leprosie
:
but
onely
perceauing
the
liberall
disposition
of
Naaman
,
he
knew
that
two
sutes
of
apparel
,
&
a
talent
or
two
of
siluer
,
might
be
taken
with
as
great
thanks
as
left
.
The
Scripture
putteth
vs
out
of
doubt
,
Mal.
3.
8.
that
when
the
Iewes
kept
backe
their
tithes
&
offrings
,
it
was
the
furthest
end
of
their
thought
to
spoile
God
.
Wherefore
when
God
expostulateth
with
them
:
You
haue
spoiled
me
,
they
wondered
,
&
said
,
Wherein
haue
we
spoiled
thee
?
In
tithes
and
offerings
(
saith
God
.
)
We
know
we
had
beguiled
certain
fat
Priests
and
Leuites
,
who
haue
enough
besides
:
but
we
neuer
dreamed
of
spoiling
thee
.
Well
(
saith
God
)
you
haue
spoiled
me
.
Hinc
ille
laqueus
.
Sacriledge
and
simonie
be
spiritual
sinnes
&
sensuall
men
will
not
conceaue
them
,
so
much
of
the
first
snare
.
2
They
who
persuade
themselues
they
can
very
cunningly
and
smoothly
winde
themselues
out
of
the
former
snare
,
are
taken
in
this
second
.
For
hauing
got
a
hint
from
some
,
that
tithes
are
not
due
by
diuine
right
,
they
resolue
their
consciences
on
this
maner
.
Albeit
by
the
law
of
Moses
God
did
binde
the
people
of
the
Iewes
to
the
precise
paiment
of
tithes
)
which
was
also
zealously
vrged
by
the
Prophets
)
yet
in
the
time
of
the
gospel
it
is
a
thing
more
arbitrary
&
indifferent
.
So
long
as
they
liue
of
the
Gospel
,
and
are
partakers
of
the
Altar
,
it
is
sufficient
.
Well
,
liue
they
shall
:
a
certeine
pittance
they
shall
haue
,
wherewithall
they
must
be
content
,
and
there
an
end
.
For
when
Moses
,
Elias
,
and
Christ
met
vpon
mount
Tabor
,
the
first
two
vanished
.
Moses
his
law
was
very
chargeable
,
whereby
that
tribe
of
Leui
was
growen
too
rich
,
Elias
also
was
a
hot
vrger
of
Moses
law
:
but
there
came
a
cloud
which
caried
away
Moses
and
Elias
both
together
with
their
Ceremonials
and
Iudicials
,
and
Christ
was
left
alone
,
who
was
content
to
be
poore
enough
,
and
so
we
minde
to
keepe
him
.
Admit
all
this
were
true
,
yet
the
second
part
of
my
text
makes
a
sufficient
answer
to
these
repliers
.
Post
vota
inquirere
.
Our
progenitors
&
forefathers
being
taught
by
Nature
to
honor
God
with
their
substance
,
directed
by
Gods
law
what
proportion
was
fittest
for
that
purpose
;
animated
by
the
examples
of
the
primitiue
Church
in
their
voluntarie
oblations
,
did
consecrate
a
certein
portion
of
their
temporals
by
solemne
vow
vnto
God
,
deliuering
vp
to
him
their
title
and
right
,
from
themselues
and
their
heires
for
euer
.
Annexing
commonly
●apit
.
Ca●ul
.
lib.
6.
ca.
285.
some
wordes
of
fearefull
execration
,
that
if
any
attempt
to
alien
or
take
them
away
,
that
his
account
shuld
be
without
fauour
in
the
last
day
.
If
after
these
solemne
vowes
,
any
shal
inquire
,
that
is
,
shal
deuise
colours
and
shifts
to
alien
or
take
away
things
vowed
vnto
God
;
to
wash
or
clip
that
sacred
tribute
,
which
hath
Gods
marke
vpon
it
,
hee
falleth
ineuitably
into
Solomon
his
second
snare
of
destruction
.
Laqueus
est
post
vota
inquirere
.
For
as
Leui
paid
tithes
in
the
loines
of
Abraham
,
so
did
wee
vowe
tithes
and
Church
endowments
in
the
loines
of
our
forefathers
.
They
for
vs
,
and
we
in
them
,
haue
inuested
God
in
that
portion
,
whereby
we
stand
eternally
Albeit
we
had
libertie
before
to
vse
ecclesiasticall
liuings
,
as
meere
temporals
:
yet
after
these
vowes
our
case
is
the
very
same
with
that
of
Ananias
,
Act.
5.
2
who
for
keeping
backe
that
which
himselfe
had
consecrated
to
the
Church
,
and
colouring
the
same
with
a
lie
,
was
taken
in
this
snare
of
destruction
,
fell
downe
at
the
Apostles
feete
,
gaue
vp
the
ghost
.
The
same
snare
falling
vpon
his
wife
,
for
partaking
with
him
in
that
counsell
.
1.
For
inquiring
after
the
vowes
were
past
.
If
you
inquire
a
further
ground
of
this
assertion
,
let
it
be
the
rule
of
common
Offerimus
Deo
quod
Ecclesiae
tradimus
cap.
carul
.
lib.
6.
ca.
●84
.
equitie
,
that
No
man
hauing
passed
his
consent
and
deed
,
may
change
it
to
the
preiudice
of
another
.
That
which
is
giuen
to
the
Church
is
passed
ouer
vnto
God
;
therefore
he
that
shall
take
it
againe
,
without
the
consent
of
God
whose
it
is
,
commiteth
direct
sacriledge
against
him
,
and
dealeth
worse
with
God
,
then
God
will
suffer
any
man
to
deale
with
vs
:
shal
not
this
bring
a
snare
vpon
him
?
He
that
will
be
rich
(
saith
the
Apostle
)
1.
Tim.
6.
9.
Not
he
that
would
be
rich
with
honest
endeuours
,
but
he
that
resolueth
,
He
will
be
rich
by
hooke
or
crooke
,
thogh
he
spoile
god
himselfe
,
shal
fall
into
temptations
&
snares
&
noisome
lusts
which
drown
men
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
compasse
the
consent
of
the
Ministers
themselues
;
to
get
or
part
away
somwhat
.
Volenti
non
fit
iniuria
.
Alas
beloued
,
our
consent
for
the
alienation
of
Ecclesiastical
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
consent
.
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
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
ablatum
.
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
continew
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
canst
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
notwithstanding
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
from
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
silent
.
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
intangle
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
from
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
.