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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	family_n	moses_n	36	3	6.1351	4	false

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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

thine Altar And now Christ the body of all taught long before he came to his sacrifice And last after him haue we Teaching without any sacrifice carnall by the Popes fauour Time first Morall in a Sabbath but thence were deriued § VII by the Law Gen. 2.3 Leuit. 25. those Ceremoniall Sabbathes of each seuenth yeere and the great Iubile of fiftie And so the Morall yet remaineth a Sabbath though not the same Indiuidual day from the Creation Place at first euery where Moral as appeareth by the Altars erected by Noah and Abraham in all their trauels Place began to be Typicall when Abrahams Altar and the offring vp of Isaac Gen. 13.3 2. Chron. 3.1 Iacobs Piller and Ornans Threshing floore Salomons Temple were all in one place on the Mount Moriah So had the Iewes at first in each Cities Synagogues and we our Churches now at libertie as at first Person first in each Family the first borne or Foris-familiat in their owne houses Quisque Episcopus domus suae They became Ceremoniall when first Moyses and Aaron Leuites Exod. 4 1● and 28.1.41 Num. 1.47.50 and 3.6 7. secondly Leui resumed wholly by the Law Now againe we end as they began Iew and Gentile alike And so maintenance in like manner as hath beene at length touched before euer following the person and his condition All must stand as Christ left them Galath 4.9 Note then First That from the beginning all those fiue points came onely of God Secondly All fiue at Christs comming put off their Legall garments their beggerly habite of bondage and tooke on the habite of Euangelicall libertie in Melchisedec Therefore as Christ left vs them we must still keepe them 1. No adding nor detracting in Worship 2. No astricting to Persons 3. No releasing from Time 4. No limiting of Place 5. No abstracting of Maintenance CHAP. II. Paul in the generall of Maintenance Why hee spared his power in the speciall THus did Christ then and thus he spake Wee § I come next to his Apostles Their doings must needs also to haue been meane for their beginnings were yet but meane Matth. 10.25 and It is enough for the Disciple to be as his Master is at one time chiefly Melchisedec was not as yet setled in Salem that is Righteousnesse Lib. cap. 6. or Iustice had not yet wrought Peace and so Peace not graced by Religion and vnsetled Religion could yeeld no setled Maintenance This piece of comfort Christ left them Preach in euery Citie Ib. quo supra For the work-man is worthy of his meat Their Sayings are either in the Generall of Maintenance or in the speciall of Tithes yet once againe Tithes and euen in the Gospel Inf. cap. 4. In the General Paul is very much and in many places Many flourishes both from Logick and Rhetorick and on each flowre almost a swarme of Sacrilegious Waspes turning matter of hony in Venime 2. Pet. 3.16 peruerting them to their owne destruction Thus I haue saith Paul coueted no mans siluer nor golde Act 20.33 34 35. Paul in the generall of Maintenance nor apparell Yea yee know that these hands haue ministred vnto my necessities and to them that are with me I haue shewed you all things how that so labouring ye ought to Support the weake and to remember the words of the Lord Iesus how that he said It is a blessed thing to giue rather then to receiue Obiect Now if neither Gold nor Siluer nor apparell nor food but worke for all and all Preachers must striue to bee Pauls rather giue then take how then shal they take so huge a thing as Tithes No but worse then all this for if some men may 1. Cor. 4.11 all Preachers shal be Pauls to haue for almes Both hunger and thirst for clothes Nakednesse for Charitie Buffets and for harboury No certaine dwelling place all this good cheere had Paul § II Sol. Augustine But heere would that old Fathers saying doe well Distingue tempora concordabis Scripturas The truth is that when or where wee haue the Church as Paul had it Why Paul spared his power 2. Thes 3.8.9 that is vnder Peregrination and Persecution then must the Preachers be Pilgrims and Patients and yet Woe bee vnto them vnlesse they Preach So Paul tooke bread of no man for nought Why Not saith he but that we had authority Why then But because we would not be chargeable to any of you But why would hee not charge where he had authoritie to charge 1. Cor. 9 12. Neuerthelesse wee haue not vsed this power but suffer all things That we should not hinder the Gospell of Christ When Pauls example is to be followed Now take heed for if taking of that which was Pauls due would haue hindered the Gospell doubtlesse our men will rather renounce the Gospel then render the Tithes Ergo Pauls example were yet best To forbeare Tithes For answere When we are in Pauls dayes as is said we must vse Pauls deeds A man may seeke his due on a wrong day Paul was now but to plant the Gospel and that both to Iew and Gentile whose goods were alreadie taken vp for holy vses the one for obedience of Moses Law the other to their Idols Now if Paul should haue begun his reformation with Da mihi Decimas hee had made a planting indeed but with the top downeward But the Messias being once well rooted in their hearts who doubteth but then both Iew and Gentile as true Israelites the seed of Iacob would performe their Fathers Vow to these new Priests and Leuites of glad-tidings specially seeing they were to giue nothing De nouo neither yet so much as of before but onely a part of that to a right vse which of before they gaue to a wrong And if not so do yee thinke that Paul in a stablished Church-policy and peaceable State would haue neglected this authoritie which heere in so dangerous a time hee dare insinuate vnto them No in such case Paul found Canticum novum and could tell them 1. Cor. 9.1 c. He was an Apostle Hee was free He was a souldier and therefore must haue wages a Shepheard and must eat of the milke A planter of Vines and must eate of the fruit ful of allegories And when all was done alledged for him the Law comparing his Ministerie with Leui and for conclusion Let him that is taught in the Word Gal. 6.6 make him that teacheth him partaker Whereof Of all his goods How sib is this to Tithes How like to that precept Deut. 14. And the Leuite that is within thy gates shalt thou not forsake Paul then did but forbeare not forbid the power His time was not yet come But to answere Paul by Paul where should Paul lodge if Timothy were not hospitall 1. Tim. 3.2 They must be content of food and rayment 6.8 yet they must make others also wel to faire Tithes

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