Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	papist_n	protestant_n	3,430	5	8.0447	4	false

Text snippets containing the quad

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

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

seemes Sacrilege most sweete As seruing for all lusts cloath drinke and meate And seldome ends where once it doth beginne Stolne goods seeme sweetest and what greater stealth Then cosen Christ by colour of a Law And all his Leuites liuings to withdraw Curse to the Kirk wrack to the Common-wealth The faithfull childe he feares his Fathers rod He sayes He sweares he shall not do 't againe But these pernicious persons and profane They feare not though they feele the plagues of God Poore Sacrilegious soules Repent Amend And proue not Achans in your latter end DAV DICKSONI In Sacram hanc Sacrilegij confutationem QVo decimas cumules ad opes opes ad honores Quo tibi opes honor quo mihi vita petis Ah nescis nec scire cupis quibus ista parentur Res decus vere uita beata modis Qui se posse putat spolijs ditescere Divûm Desipit rem augens dissipat ipse suam Iacob c. 5. v. 2. Aerugo en nummos vestes tinca horrea vermes Consumunt solus non tamen ista vides Decidet iniustas per opes qui captat honores Nam pennas Aquilae miscuit ipse suis Sint tibi opes sit honos miserum tamen esse necesse est Sejani infaustum quisquis equum retinet Malac. c. 3. v. 10. Ergo vt haec atque his maiora tibique tuisque Perpetuo constent redde Deo decimas EIVSDEM CReditus Antaeus ferro inuiolabilis olim est Dum Tellus vitam quam dederat reparat Cautior Alcides vim fati vt perspicit vlnis Tollit humo caesum Pendulus ecce perit Sacrilegam simili fato qua sacra profanat Harpriam peperit subdola Auaritia Saepe hominum haec telis cecidit iam saepe reuixit Matris ope vacua est tandem hominum pharetra Sed Tu tela Dei torques super astraque rap●as Matre procul Macte haec qua pereat ratio est Aliud FAtere tandem victus es Quicuunque captus illice Odore lucri splendido Sacra temerauisti dolo Fatere furtum candide Quod arte lege vi minis Tectum volebas hactenus Nec amplius praetexe Ius Huc vsque iura ludere Et fraude Ius propellere Et lege Legem scindere Tibi licebat in foro Sed iustus orbis arbiter Tandem reclusit ius suum Et Sacra iure vendicat Sacro quis audet hiscere Faults escaped PAge 41. line vlt. for Word reade World p. 62. l. 10. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. l. 1. for new r. meere p. 69. marg l. vlt. for Tithing r. Priest-hood p. 76. l. 20. r. at a Priesthood p. 90. marg l. vlt. for Vernus r. Vernas p. 98. l. 17. r. May not Leuies hired seruants labour Leuies lands In the Appendix PAge 11. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 23 for how r. howsoeuer p. 15. l. 7. r. such as are first p. 16. l 19. for presently r. presented p. 27. l. vlt. for leauing r. leauying and for enioyning r. enioying p. 28. l. 8. for either r. rather p. 38. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also l. 15. SACRILEGE SACREDLY HANDled according to onely Scripture First For the Law THE FIRST PART CHAP. I. The Etymologie and subiect of Sacrilege Sacrilege heere specially meant of Tithes Church maintenance diuided defined SACRILEGE is from Sacra and Legere § I Legere heere is to Gather Etymologie of Sacrilege and not to Reade holy things for lacke of reading or at least of vnderstanding increaseth this Gathering And though a holy gathering both may and must bee hauing God for the head-gatherer his Ministery as his Officers for gathering his holy people to his heauenly foldes his Patrimony to bee gathered by them as the life of their labours yet our Christian world so ouerfloweth with heapes of vnholy and godlesse gatherers that Sacrilege now signifieth nothing but filthy profanation of holy things To know this sinne well then wee must first know what are the sacred and holy things wherein hee hath his being § II Things or Creatures sacred are either by Creation or Separation Subiect of Sacrilege By Creation heauenly Angels earthly Man to his owne Image By Separation holy are such of all his earthly creatures as are separated from prophane or common vse to Gods seruice Things separat to this holy vse are generally fiue First A forme of worsh p to be done answering How or What. Secondly Time When. Thirdly Place Where Fourthly Person Who. And last Maintenance for his calling Of all these fiue is Sacrilege cōmitted whensoeuer any point is with-holden from the vse it is ordained for § III But to come to that point wherof we minde to treat it signifieth onely Sacrilege of Tithes with-holding of Maintenance the thiefe-exercise of men of our age chiefly where the light is greatest and the Person greatest Any Religion will rob their Gods but a Sacrilegious Protestant surpasseth all So that no man now in shew more religious then some who in substance bee most Sacrilegious that is Sac-religi●us for that Religion feedeth best their soule that filleth best their sack A greedie kind of Gospellers Pharisaically proud of their profession Luke 18.12 all saue one thing The Pharisie vaunted that he gaue Tithes of all he had they will not if they can giue the Tithes of any thing they haue The Gospell should be preached purely therefore the Preachers liue Poorely Almes for Maintenance § IIII But Scripture giueth a two-fold Maintenance from God immediatly Maintenance diuided or from mans Liberalitie from God either Perpetuall or Temporall Maintenance § V Perpetuall whereby God from all beginning till the end of the world Maintenance defined Num. 18 20.2i prouided for the whole Ministerie of his worship in generall and called euer in Scr●pture Gods inheritance viz. the first Tithing Temporall whereby God prouided in speciall for such a seruice such an Officer and such a period of time So were the portions of the Sacrifices c. a part of Leuies Maintenance for his ceremoniall seruice Maintenance flowing from Man is when Gods inheritance being first set apart Hee separateth any thing from the common vse to the Lord of all that he hath Leuit. 27.28 Of these two sorts of Maintenance maketh Sacrilege his chiefe muster which in proper speech in place of Sacrilegium Holy gathering should haue said Rom. 2.22 Sacri-furtum holy theft or Sacri-raptum holy robbery Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this for his Etymologie followeth his nature and Definition CHAP. II. Sacrilege defined diuided Some obiections answered SAcrilege by Scripture defined is a Leuit. 5.15 22.14 A taking away § I of things consecrated vnto the Lord. Sacrilege Defined Diuided It is done either of b Ibid. Ignorance or knowledge If by Ignorance it craued by the Law both Restitution and

beneficed Church-men No Iosephs in her and all Iobs with vs And in stead to hold of the Church we hold all from the Church Both much amisse But wee returne to our Possession of Melchisedec in which men may yet Iustly aske vs what proofe we giue of these two Heb. 7.14 That Melchisedec was of an Order and that Order Euerlasting for no such matter in Moses Historie Psal 110.4 Take both then from Dauids Prophecie The Lord hath sworne and will not repent Thou art a Priest for Euer after the order of Melchisedec And heere we haue more That another must rise from that same order as farre aboue Melchisedec as he was aboue Abraham who therefore must performe all things of Melchisedec more at full both Blessing and Tithing as Priest feeding and Defending as King But because this Prophecie is an obscure Commentary of Moyses History we refer both to their due Interpretation where plainer Scripture shall chaine all together and that in the Worlds last age This for our first writ CHAP. VIII Gods second right to Tithes from Iacobs Vow Vowes not all Legall Tithes in Quoto due by his Vow SVCH then is our Possession in this re-encounter § I between Melchisedec and Abraham where al things passed vpon such a reciprocall readinesse and ripenesse as ruled both by one Spirit both in rendering and receiuing that men would rather thinke they practised points by custome or performed duties of Law then any matter thus emergent de nouo Abraham receiued reuerently the Lords Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham returned thankfully to him the Lords Inheritance Tithes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Abraham saw the Lords Day Our second writ was our Contract and Indenture past between God and Iacob Iacob saw as much if not more as Abraham for the Mysterie of Saluation encreased alwayes and so he returned more then did Abraham Iacobs Vision Behold there stood a Ladder vpon the Earth and the top of it reached vp to heauen and loe Gen. 28.12 c. the Angels of God went vp and downe by it And behold the Lord stood aboue it and said I am the Lord God of Abraham thy Father and the God of Isaac the Land whereon thou sleepest will I giue thee and thy seed c. Whereupon Iacob vowed a Vow saying Iacobs Vow Vers 20. If God will be with mee c. Then shall the Lord bee my God And this stone which I haue set vp as a piller shall bee Gods house Vers 21. Vers 22. And of all that thou shalt giue mee will I giue the Tenth vnto thee Not to his sonne Leui. Marke this Iacob vowed Tithes for him and his whole Seed to God and in Abraham was Leui Tithed saith Paul Hebr. 7. and God gaue them to Leui. Now this Ladder was Christ as all confesse euen that via veritas and vita Heere Iacob goeth a point beyond Abraham To build houses to God § II But because this beareth the name of a Vow men would turne all ouer to the Law Vowes not all Legall We answer Al Vowes are not euer of that Law but euen of Morall duties also as Esai 19.21 And this Vow now in hand concerneth all ages both vnder the Law and after in all the points of it But to answer briefliest and best out of this same text I aske might not Iacob as well vow for euer Tithes to God as that God should be his God Further God giueth Iacob special approbation of all the points of this Vow chap. 31.13 I am the God of Bethel for the first point Where thou annointedst the piller for the second of Gods house And for the thi●d Where thou madest a Vow vn●o mee viz. to pay Tithes So as Iacobs Vision was true his Vow was lawfull and these doubts bee but idle dreames of Sacrilegious slumbers To our purpose then Whom Iacobs Vision concerned his Vow concerned But his Vision concerneth all his posteritie Ergo So doth his Vow § III The equitie of the Proposition is this That as God dealt with Iacob in graces Iacobs Vow bindeth his seede so hee should meete God in gratefulnesse The Assumption is many wayes cleare in the Text but chiefely heere And in thee and thy seede shall all the Families of the Earth be blessed a promise as proper to the seed of Iacobs Faith as of his flesh a mysterie meerely Euangelicall All the Families of the Earth Iew and Gentile A promise of blessing as ample and as farre reaching as that first promise of the seede of the Woman Gen. 3.15 immediately after the fall of Adam All then that thinke to rise by faith from that fall or claime life by climbing this Ladder of Iacobs Vision must bee tyed to Iacobs Vow This Vision then is heritable the Vow heritable and therefore so long as any one point of the Vision is to be performed so long shal Tithes be Gods Inheritance viz. till Christs second comming Heere then is this Vow the very grand-childe of Abrahams Possession to Melchisedec an action heretably descended for doubtlesse Isaac failed in nothing Heere also haue wee a longer iourney for Iacob and his seede then from Beershebah to Haran and so backe againe yea a longer then from Aegypt to Earthly Canaan Our true Canaan the end of our iourney is the Kingdome of Heauen Iacobs iourneyes are types of our afflictions by which wee must goe and come thither as said Paul Act. 14.22 And because our iourney is dangerous long and wearisome therefore is our Ladder Christ sent downe to the Earth by and vpon which we must walke climbe and bee drawne to that God aboue it The Angels goe beside vp and downe to draw and conduct vs. God himselfe aboue readie to receiue vs great Moderator of the whole matter O high and heauenly Heere some Hebrew writers include a mystery of the § IV holy Trinitie but howsoeuer Iacobs Vow applied to his Vision this whole action between God and Iacob keepeth a Trinall Harmonie God calleth himselfe first the God of Abraham secondly the God of Isaac thirdly the God of Iacob Three things he promiseth first To giue him the Land he slept on secondly To multiply his seede as the dust of the earth thirdly In that seed to blesse all the Families of the earth Iacob meeteth these three by a three-pointed Vow First That the Lord shall be his God heere is a generall foundation of Religion for all his seed and for all ages Secondly He setleth the Circumstances Place That piller should bee Gods house a generall ground also for all ages for that typicall Temple and Iewish Synagogues vnder the Law and for our Churches Thirdly He annexeth Tithes Gods Inheritance to his worship and Religion Now seeing all men will admit the first two points to bee perpetuall and bind Iacobs posterity to worship God and to build houses thereto how shall they bee exempted from the third point in giuing the maintenance