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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11886	Sacrilege sacredly handled That is, according to Scripture onely. Diuided into two parts: 1. For the law. 2. For the Gospell. An appendix also added; answering some obiections mooued, namely, against this treatise: and some others, I finde in Ios. Scaligers Diatribe, and Ioh. Seldens Historie of tithes. For the vse of all churches in generall: but more especially for those of North-Britaine.	Sempill, James, Sir, 1566-1625.	1619 (1619)	STC 22186; ESTC S117106	109,059	172

SACRILEGE SACREDLY HANDLED That is According to Scripture onely Diuided into two parts 1. For the Law 2. For the Gospell AN APPENDIX ALSO ADDED ANswering some Obiections mooued namely against this Treatise and some others I finde in IOS SCALIGERS Diatribe and IOH. SELDENS Historie of Tithes FOR THE VSE OF ALL CHVRCHES IN generall but more especially for those of North-Britaine DEVTER 33.11 Blesse O LORD Leuies substance and accept the works of his hande Smite thorow the Loynes of them that rise against him and them that hate him that they rise not againe Nec partis studiis agimur sed sumpsimus arma Sacrilegis ●●●●ca viri● TO THE MOST NOBLE AND TRVLY SACRED Prince Defender of Christs Faith and Nourish-father of his Church IAMES by his grace of great Brittaine France and Ireland King SEE gracious Soueraigne See how many and great reasons both from the Argument and the Author do draw this Treatise to your Sacred hands From the Argument A Sacred and high subiect requireth a Sacred and sound Iudgement The Churches Sacred patrimonie a Kingly Sacred patrocinie And Sacrilege a proud and insolent sin a Sacred and powerfull scepter to suppresse it All which are only and most eminent in your most Sacred Maiestie SKILL WILL and POVVER From the Author This seemeth to require a Sacred pen-man too True And though I be not of the Tribe of Leui yet I hope of the tents of Sem how Simple soeuer Yea behold what interest I haue also in our Sacred Dauid Euen deuoted to his seruice by my parents before I was Thereafter named in and after his Maiesties owne name before himselfe could know it yet after knowledge confirmed And in his H. Court almost euer since both nursed and schooled And so is our Dauid the King of my birth the Master of my seruice the father of my name framer of my nature and the Gamaliel of my education at whose feet no at whose elbow and from whose mouth I confesse I haue suckt the best of whatsoeuer may bee thought good in me his iust right therefore and my chiefest glorie Becommeth it not well then SIR where the Soueraigne proueth a Salomon his Courtiers proue Nehemiahs though sparingly here compared When He is Pater Ecclesiae and Episcopus aulae by authoritie proclaiming and by practise prouoking vnto vertue they to shunne both ignorance and silence Truly it goeth neuer better then when the Church Courteth it and the Court Churcheth it for Moses and Aaron were brothers But to our purpose SIR When I consider how God hath made you not onely our Prince but euen our princely Patriarke our IACOB deliuering you from so many Esaues as he did Jacob bringing you home againe after your marriage as hee did Jacob and also setling you in your Canaan more than hee did to Iacob and againe seeing your Maiestie performes Jacobs vowes to God viz. Defending his faith building his houses but chiefly this Of all that thou shalt giue me I will giue the tenth vnto thee I had bin too to vnworthily by your Maiestie named Jacob if I should not with my sword in the one hand and penne in the other both Court it and Church it that is build vp with our Royall IACOB the breaches of Ierusalem But the breach SIR is great not only in Lime and Stone but in the liuely Stones of Gods worke the Leuits themselues Their Tithes are abstracted themselues distracted and so the Gospell contracted and confined 2. Thes 3.1 that it Runneth not as it should Your Commons pay Tithes your Leuites lacke Tithes your Lords and Laicks haue been bathed in blood about Tithes Your poore labourers may say with the true Israelites Deut. 26.13 J haue brought the hallowed thing out of mine house but they cannot say on And J haue also giuen it vnto the Leuites Why Because there commeth a kind of Pirat Ships with Acts of Parliament in their flags and carrie all away Your SKIL knoweth this SIR best of any your WIL wisheth it were mended and God hath giuen you POVVER to performe it All three are promised in your BASILICON DORON to your Sonne Lib. 2. and according to that promise are all three in some measure begun already by your selfe in annulling in a part that Vile Act of * Whereby Tithes were annexed to the Crowne Annexation Vile your Mastie hath most truly termed it for it hath made Vile your Leuites and so the Word vile in their mouthes Your Maiestie hath annulled it so farre as concerneth Bishops Let it and all the rest also fall as concerne the Leuites Since you haue setled your Aarons in their Ierusalems Neh. 10.37 Let not their brethren begge as they doe in the cities of their trauels they are all of one Priesthood all of one Prince You haue annulled Annexations Reuerse * By which Tithes are erected in Tēporall Lordships to the Subiect Erections Your Bishops can enforme SKIL your Commons all attend and call vpon your WILL and of all Estates enough ready to second your POVVER I graunt your Maiestie hath to doe with many Achans but what are they to the rest of Jsrael hauing God and Moses on their side Let them appeare at the dores of their tents and shew Quo iure Achan stole his and theirs will be found little better A Parliament say they but this treatise by Gods grace shall proue that long before there was either King or Parliament in Jsrael Tithes were taken vp for Gods perpetuall worship and so can neuer come vnder the power of Prince or Parliament further than by their Lawes to enforce the payment of them according to Gods Law So all is but stealth or robberie for Nemo potest plus iuris in alium transferre quàm ipse habet The Parliament then neuer hauing power to dispose of them The possessors must be in malà fide A Parliament maimed of the chiefest member in a Kings younger age hath forfeited Christ and may not another Parliament perfect in all the members in a Kings full and perfect age rectified by knowledge again restore Christ In that Parliament Leui the chiefest member and whom only the cause concerned was not called so God was vnconsulted Christ his Sonne forfeited his Church spoyled the King cousened the Commons oppressed was not this a vile Act One Parliament more then SIR for Christs sake it may be some wil parle for Christ Leui will pleade for himselfe he will shew the Law he dare now say Nolumus Much more might be said SIR though nothing more then your Maiestie knoweth It suffiseth me a poore yet a trustie Souldier once to haue cried Courage to his King and Captaine in the day of danger and I beseech God that as many may admire your Maiestie for working it as shall enuie me for writing it But all must rest vpon your Highnesse more ripe and Royall resolutions wherein and in all the courses of your Long-wished life I shall euer pray for all such

happinesse as best becommeth Your most sacred Maiesties most Loyall Subiect faithfull seruant obedient Disciple dutifull God-Sonne IAMES SEMPIL TO THE VSE OF THE READER TWentie twelue moneths are neere spent good Reader since I had studied this Lesson whereof I doe heere now render thee an account a Lesson I say not a Lecture and so but to be read by entreatie receiued as without authoritie and censured freely for all are well-come that come well Two things would I aduise thee touching it The causes mouing me to it and the course I hold in it The chiefe cause was his Maiesties both example and authoritie as I haue said to himselfe who the more Kingdomes God giueth him the more carefull he is to see the Kingdome of heauen replenish them and so directing sometimes Commissioners of all sorts and Callings for surueying Christs Sanctuary in his Kingdome of Scotland I was for one Amongst many things reformable we found one almost incurable Sacrilege had sealed vp Ignorance in many places Leui was fled to his Land Nehem. 13. because he lacked his portion Some that had at first ioyned themselues to our Reformation more for rapine sake as appeareth then Religion both Atheists Papists and some in shew Protestants a Sacrilegious trinitie as they pulled downe the Churches so pilled they the Church-rents laying this ground The one shall neuer be built and the other euer begge The Atheist because hee hath No Religion he must haue All the Tithes The Papist disliking the present Religion thinketh in Conscience he may take Tithes in Custodiam And the Third renounceth Ignorantia est mater pietatis but yet protesteth that Paupertas be nutrix Religionis both blinde and beggerly rudiments No skant of such Protestants As my soule may see ioy I sorrowed for this being farre from all hope of gaine for I am no Leuite and free of all malice for I haue no priuate enemie and I could wish no friend in the businesse But when I saw their Sacrilege so confirmed as they could picke out more texts for a pecke of Tithes then perhaps for a point of saluation and againe seeing the Prince so perplexed to see his Churches planted I was glad to goe to Schoole for my owne direction finding neuer better grounds then I receiued from our Diuine Dauids owne mouth viz. The Church had euer an inheritance entitled Tithes before vnder and after the Law whereupon may stand a goodly building And this for my Motiues Touching the course then I hold in it I draw the generall word Sacrilege to the onely point of Maintenance and Maintenance againe to that onely which Scripture calleth Inheritance viz. Tithes The point then to bee confirmed is Tithes inheritance are due to the Ministery of the Gospell by the Law of God Many doubt of this as I both heare and reade but more deliuer their iudgements then confi●me it by good arguments for in such case Custome is no Law and Law is not humane but dependeth onely on God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for this cause doe I not skumme the Fathers or Antiquities further then I find them play vpon the text pro or contra Then as I require not my reasons to be receiued with the reuerence of a Father so I pray thee good Reader reiect them not as the raueries of a childe for the one is neither author of lyes nor the other of Truth The Philosopher taught vs better To conceit truely of all things according as they are for they are not what they are because such is our conceit of them In Diuine testimonies then we are to consider Quis dixit and Quid dictum and so to acquiesce keeping alwayes that noble Boerean custome of Scrutamini Scripturas not fide implicitâ to beleeue all because such a **** aid so In humane testimonies we are onely to weigh Quid and quo jure dictum not Quis for no simple truth resteth vpon this According to three ages foresaid doe I treate of the question before and vnder the Law in the first part vnder the Gospell in the second Obiections are brought for earch Period as I haue read or heard them but most part namelesse for I seek to cleare the Truth not to be the Whetstone of Contradiction some obiections from my owne priuate debating with my selfe all which I haue set downe heere fearing other men might stumble at the same for the Spirit of doubting is an earthly guest and common the Spirit of true resolution from aboue onely Truth being but One and Error infinite If all doubts then be not heere peculiarly answered yet the grounds well held will answere all The Towne of Abe in Phocis was preserued by Philip Macedo when he had destroyed all the rest because the people of that Towne were free of Sacrilege Now if that Philip were to take a suruey of our Towns Boroughes and Abbeyes how many Abbees would he find What would he leaue vndestroyed The cause of mens carel snesse of this sin now I take to bee that Time and Custome hath giuen it such authority that it is neither feared nor admired where vnder the Law and Poedagogie of the Iewes it was most-times as presently punished as children whipped at schoole Vzza struck dead Vzzia leaper and Achan with his whole race ston●d or destroy●d for Sacrilege We take all as the prouerb is To the long day but then shall there neither bee place for Restitution nor Sacrifice for purgation Foresee good Reader and farewell ANDREAE MELVINI IN AVTHOREM ET ARGVmentum Epigrammata QVestio quae argutos exercuit vsque Sophistas Imperiale diu Pontificale forum Disputat hanc acer sollerti Semplius arte Hunc nodum soluit non secat ense ferox Rex nodum vt Phrygium Macedo Quanto hic magis illo Pellaeo Scotus vindice victor ouat In Sacrilegium Sacrilegos Eiusdem QVod natura quod Ars quod Naturae auctor Artis Rerum auctori vno dedicat ore Sacrans Auri hoc sacra fames scelerato intercipit ausu Dum dirum expatrat Sacrilegumque nefas Haud legum metus aut Regum reuerentia tangit Deuota immani pectora auaritiae Temnitis humanum ius mortale tribunal Diuinum en summo ius mouet arma foro En Iudex sublime locat sub nube tribunal Aliger in flamma vindice tortor adest Vobis Sacrilegis obstructum est limen Olympi Tartarei Ditis ianua aperta patet Eiusdem EST fluctus Decumanus est ouum Decumanum Et porta in castris quae Decumana fuit Sic rerum Natura parens sic aemula rerum Naturae Ars opifex sic vtriusque Deus In Decumis ponens quae maxima Maximo illas Dignas se Decumas segregat ipse sibi Quod sibi secreuit numen quod vendicat vni Deberi haud reddi hoc qui velit ater homo est S. S. SONET Of Sinne and Sacrilege ALL Sinne seemes sweete all Sacrilege is Sinne And of all Sinnes

holding by a common and ciuill Law the Leuites by a peculiar and diuine Tithes were the Lords and resigned by him to Leui the Lord and Leui both must first be payed before Israel can lawfully enioy his So is Leui both the first and the freest tenant and such as held of Leui were alwayes thought to haue the better tenures though now all things go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him that is vpside downe Neither was this tenth giuen to Leui Leui not the tenth part of Israel because he was the tenth part of Israel as others dreame For the Tribes were twelue and of all was Leui the least by great ods But if men may so much altum sapere fauour that curiositie that fauoureth the veritie for one might deriue it better from a correspondencie to the ten Commandements a chiefe part of their charge as who should say teach ten to all and take a tenth of all so both are perpetuall and proportionall Leui then being neither the twelfth thirteenth nor § VII scarse sixtieth part of the people it is cleare Num. 1.46 compared with 3.39 the people were 603550. the Leuites but 22000. beside the oddes of age reckoned that that was not the cause of giuing him the tenth for then the sixtieth part should haue been but his A pitifull wonder it is to see such learned men alledge such reasons But what then was the true reason of this donation Obserue it Thousands of yeeres before the Law are Tithes giuen to the Lord betweene Abraham and Melchisedec Gen. 14.20 and 28.22 then vowed by Iaacob Hereupon more then an hundren yeeres after God intimateth to his people Leuit. 27.30 That all the tithes of that Land were his his already his long before not made his now What needed all this if God had onely respected the generall prouision for a tenth twelfth or thirteenth Tribe Might not Canaan haue been diuided in ten twelue or thirteene parts to the lesser Tribe the smaller portion as God appointed Num. 26.54 And might not Tithes also haue been delayed till that time But this thirteenth portion must be in the Lord after another maner then the Land of Canaan was the Lords What more care of Leui then of all the Tribes Then of Iuda whereof Christ himselfe came Yet obserue § VIII God giueth Leui first a calling before he giueth him a condition The Calling should bring on the Condition Numb 1.49.50 for Aaron and his sonnes were taken vp as Priests Exod. 28. Euen so is Leui made the Lords more peculiarly then the other Tribes All this while hath Leui no portion the first newes he heareth is he shall haue no portion among his Brethren onely I am his portion saith the Lord Num. 18.20 and in the next verse I haue giuen the sonnes of Leui all the tenth c. Then hee subioyneth what moued him so to doe For his seruice in the Tabernacle of the Congregation and therefore Leui hath no part nor inheritance with his brethren Deut. 10.8.9 So we see the only Calling brought on the condition Neh. 7.94 This rule was euer kept vnder the Law he that could not proue his pedegree to the Priest-hood hee was debarred holy maintenance It should go so vnder the Gospell too Hee that cannot giue euidence of an inward calling his Euangelicall pedegree should not bee permitted propter beneficium ambire officium That this was the true cause and right course in Leuies maintenance it is euident by this that he who committed Sacrilege offended God Primariò against the first Table hee that robbed any other Tribe offended but in the second Table he spoiled not God he was but a theefe the other a sacrilegious theefe Shall we cleare it also by the Gospell Rom. 2.21 c. Thou which teachest another teachest thou not thy selfe Thou which preachest A man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery Heere we see in these three points he opposeth one and the same sinne vnder one and the same names but then Thou that abhorrest Idols committest thou Sacrilege What a strange change is in this opposition heere of Idolatrie to Sacrilege Paul proueth Sacrilege to be Idolatrie thus All couetousnesse is Idolatrie Col. 3.5 Ephes 5.5 Whereupon wee iustly inferre this Ergo All Sacrilege is Idolatrie Sacrilege being a coueting of Gods owne goods must bee most Idolatrous So haue we sufficiently proued that Tithes in no respect are Ceremoniall and that Tithes and the Law were not twinnes of one time as we proued from Leuit. 27. But say they Leuitic smelleth also of the Law for this see Chap. 9. Secondly we shew before either Law was giuen or Leui gotten Tithes were Gods by contract from Iacob Leuies father To this they reply This was a Vow and Vowes also smell of the Law Whereof also Chap. 8.9 Thirdly Tithes were first of all the Lords by most lawfull and powerfull possession passed betweene Abraham and that Priest of the most high God Melchisedec Of whom with the Apostle wee haue many things to say which are hard to be vttered because men bee dull of hearing and that by reason they be too quick in Tithing And this for production of Gods rights wee goe now to examine the pieces And first that which was first viz. Our Possession CHAP. VI. Tithes at first giuen Really and Royally neuer matched with Laicks Some Obiections answered § I OVR first right then is our Possession It goeth thus Gen. 14.18 And Melchisedec King of Salem brought forthbread and wine and hee was a Priest of the most high God And he blessed Abraham saying Blessed art thou Abraham of the most high God Possessor of Heauen and Earth and blessed bee the most high God who hath deliuered thine enemies into thine hand And Abraham gaue him Tithe of all Heere is a naked-like Historie to conteine so great Mysteries relatiue to nothing before it foretelling nothing to follow it It may be that Moyses saw no more in it then he set downe but Interpretations are of God Gen. 40.8 Luke 7.28 Lib. 2. cap. 4. And The least in the Kingdome of God is greater then Iohn Baptist whereof afterwards Howsoeuer Patent and Possession all in one yet heere haue we our most ancient and authenticke Patent and Possession of our Inheritance Simul semel actione vnicâ Marke therefore the dignitie of the Action both in Substance and Circumstances and of that which floweth from it For all is Reall all is Royall Time Royall in two respects First Because it was many hundred yeeres before the law A time of freedome when as no precept did presse any partie to it Secondly The particular time of the action is described by Royall circumstances vers 17. viz. after that faithfull Abraham redeemed faithfull Lot by the ruine of foure Kings Place Royall vers 17. For our Charter is dated in the Valley of Shaueth which is the