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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

Iaacob Gen. 49.7 and scatter them in Israel to wit for teaching the people Gods Law not tyed Onely to that Tabernacle Act. 15.21 c. 2. Chro. 11.14 For Moyses in olde time hath in euery City them that preach him c. This point is Generall Morall and so Perpetuall deriued from the first Adam and by course prorogued to the second comming of the second Adam The second point of their function To put incense c. A seruice indeed Ceremoniall because tyed to the Tabernacle Onely beginning and ending with Leui. Then Morall scattered seruices craue euer a like Maintenance and Ceremoniall tyed seruice the like also and during the Law one Officer Leui discharging both the Morall and Ceremoniall seruices did eate of both sorts of Maintenance And this for proofe of the first point The Onely Tabernacle was not Leuies whole function The second point That Tithes were giuen them for § III their whole function not for one part and also to the whole Tribe and not one part thereof and chiefly if there be any ods to that scattered part and Morall seruice it is proued by the same text brought against vs as shal best appeare by a true Analysis of that whole Chap. Num. 18. Three degrees of Leuites The Tribe of Leui being distinguished by order of Office in High-Priest Priest and inferiour Leuites he setteth downe in this Chapter the Office of all and the Maintenance for all Their offices mixtly from verse 1. till 8. from 8. till 20. their maintenance common to the Priests but not to inferiour Leuites Nehem. 10.37 From 20. till 25. he setteth downe their common maintenance viz. Tithes Inheritance proper to the whole Tribe now because the Leuites were restrained from the portions of the Priests Vpon Deut. 12.6.17 Lyra and others conclude that Tithes heere are only for the inferiour Leuites exempting the Priests But the text is ill taken vp so for from the beginning till ver 20. he treateth only of the Priests Ceremoniall seruice touching Sacrificing and of the Ceremoniall maintenance which ariseth from the sacrifices and offrings in which Inferior Leuites had small handling and so as small a portion But from 20. he setteth downe their Inheritance by the onely name of Tithes This for Lyras guessing Anti 3. lib. 4. cap. 4. C. vita Ioseph fol. 534 I. in the English translation to whom we oppose Iosephus both a Iew and a Leuite yea of the Priests plainely allotting Tithes both to Priest and Leuites So to ascribe Gods inheritance to the least officers only hath no better warrant then Deliria Lyrae § IV But to climbe the tree of Knowledge by the owne true branches Tithes due to the whole Tribe Num. 18.20.21 heare what the Scripture saith Abraham gaue Tithes first to Melchisedec euen a great Priest before the Law And vnder the Law the Lord said to Aaron Thou sh lt haue none Inheritance in their Land I am thy Inherita●ce And I haue giuen all the tenth of Israel for an Inheritance to the children of Leui. Shall not Aaron the High-Priest and the children of Leui comprehend the whole Tribe Further seeing the Priests heere are debarred all ciuill Inheritance as well as the Leuites why should they not liue of the Ecclesiastick as well as Leui Againe Neh. 10.37.38 Nehemiah with the people made a couenant to giue the Tithes of their Land vnto the Leuites in all the Cities of their trauell And a Priest the sonne of Aaron shal be with the Leuites when the Leuites take Tithes Some thinke this Priest the sonne of Aaron was but an ouerseer of Leuies Tithing that by their portion hee might know the true proportion of Decimae Decimarum which the Leuites were to take vp to Ierusalem and giue to his Father Aaron I rather hold with some others that the Priests heere were partners with the Leuites in Tithes Inheritance And that this Priest was not one single person for how could one man ouersee all the Leuites Tithing at one time in all the corners of the Countrey but a Priest in each place lifting for his brethren Priests as the Leuites for theirs in the Cities of their residence for they were mixed and dwelt together But if the Priests had no part in these Tithes tell vs whereupon they liued all that time of the yeere they remained at home out of Ierusalem They were diuided in foure and twentie Classes each Classe serued in his turne but for a Sabbath so each Classe came but twice a yeere so it seemeth they liued abroad some eight and fortie weekes and no part of oblations or sacrifices might be transported nor eaten out of Ierusalem Iudicent doctiores But heere they obiect Ios 13.14 The sacrifices of the Lord God of Israel are the Inheritance of the Tribe of Leui as he said vnto § V him So this word Inheritance Sacrifices not properly Inheritance maketh no more for perpetuall Tithing then for perpetuall Sacrificing For this Tremellius wisely noteth this speech to be both Synecdochicall in putting Sacrifices for all sorts of Offrings whereof Tithes was one And Metonymicall in putting Things consumed by fire for things reserued from fire Againe seeing these things were onely eaten by the Priests and their Families and onely at Ierusalem as all Scripture testifieth it is most cleare that Sacrifices were not Inheritance for the whole Tribe And 18. 7. But Iosua explaineth all this in the last of this same Chapter For the Lord God of Israel is their Inheritance as hee said vnto them Marke these last words as he said vnto them This he said onely in Num. 18. and there only Tithes are the Lords Inheritance and that for the whole Tribe as is said The very like Synecdoche is in that speech of gisting the Tithes for their seruice in the Tabernacle of the Congregation where Tithes were as due if not more for their scattered seruice But seeing the principall seruice of the Law was Typicall and Ceremoniall Moyses had reason to talke in Typicall and Ceremoniall termes as by Tabernacle to comprehend their whole seruice and that very iustly seeing all their seruice was discharged in but not onely in the Tabernacle This Synecdoche is frequent to this word Tabernacle of the Congregation for it being properly but that place where the Priests serued yet is it extended to Sanctum Sanctorum where Aarons rod was as in the Chapter proceeding vers 4.7 compared with Hebr. 9.4 and Leuit. 10.9 and Numb 1.49 c. § VI But how is Leui said to haue no Inheritance amongst their brethren How Leui is said to haue no inheritance seeing both of their labours and from their hands they receiue their Tithes and so seeme more to bee mixed among the Tribes then any one Tribe with another First I thinke because they had no such portion of the Land as they secondly for the different prerogatiue of their portions and tenures The Israelites

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

this part 7. cap. 5. § 2. adding from Nehem. 11. how they brought by lot but one man of ten to dwell at Ierusalem the nine parts liuing alwayes abroad in their Cities Seeing then onely the tenth man stayed at Ierusalem and that Tithes were their Inheritance why should this Inheritance be all carried vp and so nine parts againe downe like Post-wages according as they came and went by their courses Leuite then Num 18. from vers 20 to 25. hauing no cleare limitation nor distinction in the text must include the whole Tribe in their gift to Tithes Vers 20. He first debarreth Aarons Inheritance with Israel vers 21 and 24. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causals as all translate For For saith he I haue giuen the children of Leui euen Aaron and all another Inheritance All the tenth of Israel Therefore seeing one and the same reason debarred all by expr●sse name heere from that Ciuill inheritance the same reason that is this Sacred inheritance must bee alike one and the same to all And I pray you marke the course and coherence of these texts Thou Aaron shalt haue no Ciuill Inheritance in Isra●l vers 20. For vers 21. I haue giuen the children of Leui all the tenth of Israel What was this to Aaron that Hee must want his Inheritance because the onely inferiour Leuites had got an Inheritance vnlesse Aaron goe as a childe of Leui in that reason And Ioseph is plaine That Tithes were giuen for Leuites Antiq. lib. 4. cap. 4. C. Engl. in Vita Ios and Priest and Tribe Neither tooke I Tithes that were due to me as Priest from such as brought me them If men apply these to decimarum decimae first Ioseph was not now at Ierusalem whither these Tithes must beene brought Secondly Ioseph was no High-Priest Thirdly I neuer read those Tithes vnder one single name but still Tenthes of Tithes Otherwise the Priests had no Tithes Inheritance at all in Israel For their Decimarum decimae were not Tithes of Israel but of Leui and Leui in these accounts is no more an Israelite Indeed the Materia prima of both is one to wit the Tenth of Israel g uen to Leui whereof they againe gaue the other tenth but in Person Place and End they wholly differ and in these onely differences standeth the true difinition of what is M ral or Ceremonial Perpetual or Temporal in them Then the text giueth vs those two Syllogismes first All Tithes inheritance are payd by Israel to Leui. ver 21.24 Tenth of Tithes are not payd by Israel to Leui but by Leuie to Aaron 26. Ergo Tenth of Tithes are not Tithes-inheritance Againe The children of Leui had this inheritance giuen them All Priest were the children of Leui. Ergo All Priests had this Inheritance giuen them And for confirmation Deut. 18.1 The Priestes of the Leuits and all the Tribe of Leui shall haue no part nor inheritance with Israel but shall eate of the offerings of the Lord made by fire and his inheritance And Ezech 44 28. The Priesthood is their Inheritance And Iosu 13.14 Onely to the Tribe of Leui gaue he no inheritance Ergo as the whole Tribe was frustrate so the whole Tribe was supplied by this new inheritance Tithes But if we distinguish not according to other Scriptures those Offerings from the proper Inheritance we shall confound all for many oblations might the Priests and their males onely eate of and no inferior Leuit some might not remaine vneaten till to morrow but all tied to the Temple onely and Ierusalem So such Priests to wit nine for one as liued dispersed could not liue by those oblations So those oblations were not their inheritance They must haue no inheritance with or among Israel sayth the text yet must they liue mixed with and among Israel therefore their proper Inheritance must run dispersed with and among Israel and not confined to so small a part of Israel as onely Ierusalem But saith not Paul plainly Heb. 7. The sonnes of Leui receiuing the Priesthood haue a command to Tithe the people Is not here the command of Tithing directly giuen to the sonnes Priests and to take from the people Ergo Tithes are inheritance to Priestes as well as Leuites And yet Master Selden Reuiew pa 454. in it would proue from this same place of Paul that Priests were not partners in these first Tithes But what if this decima decimarum were not properly primò due to the Priests as Mr. Selden seemeth to auouch but to the high Priest The text bids directly giue it to Aaron the high Priest Numb 18.26 28. The beginning of the Chap from ver 8. to 20. he ioineth euer Aarons sons with himselfe as partners of all the oblations of the other Tribes but in this offering of decima decimarum we read no such compartnership not that I doubt but the sonnes of Aaron this Ceremony being performed might thereafter partake in and by him of this offering but the reason and Analogie of this in my iudgement is That as all the Tribes hauing Barne wine-presse must pay first that first Tith inheritance to the tribe of Leui before they durst put hand in their nine parts remaining so the Tribe of Leui must out of his inheritance giue a tenth also answering his Barnes and Wine-presses But to exempt all Priests from this were first to exempt the best though not the greatest part of that Tribe● from acknowledging God by an Offering as did the rest Secondly It giueth Leui a prerogatiue aboue all the rest of the Tribes voyd both of precept and reason The Earth is the Lords the fulnes thereof So the possessors of it acknowledge God by giuing their Tithes Tithes are yet a degree more holy to the Lord being made the generall Inheritance of his Ministers and Leuits but Their Tenths againe holiest of all proceeding from an holy Person the Tribe of Leui out of Holy Barnes and wine-presses the Tithes to holiest persons the High-priests at onely holy Place the Temple Now if it be asked how Aaron shall passe here who is still the Receiuer I answere Vltra Summum Nihil And as Aaron had that transcendent power onely he to offer that yeerly expiatory sacrifice for Prince people and himselfe too so by the same power might hee receiue in name of God the offrings of all subordinat to him and for them and himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfill and perfect all those points in his owne person And so albeit the other Priests all those points being duely performed might eate and partake of this Offering in the prerogatiue of Priesthood and Sonne-ship of Aaron yet prima instantiâ and in mounting the scale of this precept they are but Offerers not Receiuers You see Reader how loath we are to loose our interest in Tithes euen from the Law but remember still the law is neither our whole nor sole ground Then let mee aske Who gaue Tithes to Melchis dec Abraham