This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.
THE zeale and boun∣ty of our fore Fa∣thers in enriching the Church are knowne to all: and it were strange to imagine that an vniuersall er∣ror, or (as some would haue it) a mad∣nesse, should so long transport them in that point; and that their Posteritie
going a quite contrary way, without Warrant from God, and Example of former Ages, should bee wiser then they. As to follow the bad examples of our Ancestors is a fond Absurdity; so to contemne their examples rashly and without iust cause, is meere Im∣piety. It is true, both fathers and chil∣dren, are all prone to euill; but whe∣ther are men, more apt to take from o∣thers, or to giue of their owne? Our fathers gaue (as none can deny) with no ill intent: their children take away what they gaue; with what minde, is apparant enough. They gaue, accor∣ding to the Lawes; these take, contra∣ry to Law. Those things which haue beene giuen to the Church, haue their strength and validity from the selfe-same Lawes whereby other men pos∣sesse what they haue: and there is none, but would thinke it a Tyrannicall act in a Magistrate, to thurst him out of his Possessions, without hearing him first speake for himselfe.
It had beene fit therefore that Ec∣clesiasticall persons should haue beene permitted to haue had audience; and that sufficient reasons should haue been alleaged to them why they ought not any longer to be suffered in a Chri∣stian Common wealth, nor to enioy the possessions of the Church. They also which succeeded them in their Pa∣storall Charge, should haue beene heard: for it concerned them to know how the goods of the Church were disposed. But to confiscate and sweepe all away, without any legall procee∣ding, or hearing of the parties, was a∣gainst all right and reason. If Bishops and Priests were willing to renounce Popery and embrace the Truth, there was no cause to expell them; vnlesse perhaps Church-Liuings were to bee numbered among the Heresies and Idolatries of the Romish Church: as some good fellowes would haue them.
And here, I know not whether the
Ignorance of Ministers, or the Auarice of Magistrats, be more blame-worthy: Both, without question were very faul∣ty. But those subtle and crafty Poli∣tiques which hypocritically made a faire shew to fauour the preaching of the Gospell, for their owne base and wicked ends, were the Authors and A∣bettors of all this mischiefe: So that, what in others was Error or Ignorance, in them was pure Malice and Villany. For who can excuse them of sacriledge which vnder colour of reforming the Church in many places of High and Low Germany, made a prey of all that was giuen to the Church? I confesse, the supreme Magistrate ought to be the Patron of the Church, and may by his authoritie enact Lawes concerning Church-liuings, but in no case, appro∣priate them to himself. For the Patron ought not to dispoyle his Clyent: And it was neuer heard of before these Times, that any Christian Magistrate did confiscate all Ecclesiasticall Posses∣sions
without exception. All Histories haue branded them with Infamy which in Extremities of the Commonwealth haue taken away but a part: What then shall we thinke of those which haue playd at sweepe-stake with Church-Liuings? I name none, but I meane them, which by their lewd Examples haue taught their Neighbours to com∣mit Sacriledge: Wherein they imitate Iulian the Apostate, and the great Turke (which make no difference betwixt sacred and prophane) and not any Christian Magistrate either of these or former times, that I know. To such, it is a shame that Sacriledge may iustly be obiected: But a farre greater shame that by such it should be vniustly committed.
SOme there are that thinke no Sacriledge can be now commit∣ted, because (forsooth) the diffe∣rence betwixt sacred and prophane, in externall things, is by our Sauiours death extinguisht. But this is not the opinion of a Diuine, but of an Atheist rather. For though to the holy, all things be holy; and all things prophane to the prophane; yet the distinction of Things which they haue in their vse and end, is not to be abolisht. Among all Nations, there was euer a maine difference set betwixt that which was dedicated to Diuine worship, and that which was for vulgar vse. It is the End, which (for the most part) denominates all things. Priuate men haue their Treasure: and the Common-wealth
hers: If you regard the stuffe, both are of the same nature (to wit, Gold and Siluer, and whatsoeuer else is of value) But if you respect the End, and Posses∣sor; it is farre otherwise: For the end of priuate wealth, is the profite of one onely Family: But the end of the pub∣like, is the benefite of the Prince and People. In like sort, the Treasure or Wealth which is giuen or collected for the Worship of God, hath a farre different end from the other: and be∣ing consecrated to a holy vse, is there∣fore sacred.
Furthermore, as the Wrong against the Prince or State is more heynous, then that against a priuate man: And therefore the stealing from a priuate man is but Theft; but from the publike Treasurie, Robberie in the highest degree: So by how much more it is a greater crime to sinne against GOD then Man, the expilation of the sacred Portion is farre more damnable then any other Theft or Robberie whatso∣euer:
And therefore it is properly termed Sacriledge; and is defined, The stealing of a thing sacred. The turpi∣tude of which Theft is so execrable, that God himselfe & all Nations haue punisht it with exquisite Torments. But the former definition comprises not onely things destinate to the seruice of the true GOD, but also of false Gods. For the Knowledge and Con∣tempt of any Deitie, is of the Essence of Sacriledge: Now that all, or the most which Popish Clergie possessed either by the Poore, or Churches inte∣rest, hath beene purloyned, sold, confis∣cate, or conuerted to priuate mens vses; it is so cleere, that I need not stand further vpon it.
BVT sacrilegious Persons and their Proctors contend, that whatsoeuer was done in this case, was lawfully done, both for the abolishing of the Popes Tyrannie; and for the establishing of the Gospell. Their Reasons are these. Ecclesiasticall possessions were imploied to idolatrous and prophane vses, which being abro∣gated, they cannot by the Lawes de∣scend to any, but onely to the publike Treasurie; the gouernment whereof belongs to the Christian Magistrate. And as the godly Emperors Constantin, Theodosius, Honorius, and Arcadius, ha∣uing banished the Idolatry of the Gen∣tiles, tooke into their hands (without any note of Sacriledge) the Reuenewes
and Possessions of their Priests and Temples, to dispose, as pleased them: So also the Christian Magistrate ha∣uing cashierd Popery, may by the same Right challenge the Wealth and Sub∣stance which belonged to Priests, Monkes, Nunnes, and the like; and confiscate them, as Escheats vsually are; according to Law. For no Bishop euer thought that the Church had any Right or Title to those Goods or Re∣uenewes which were destinated to Idolatry: Strange therefore it were that any Minister of the Gospel should clayme the Riches of the Popish Church as due to the Reformed. Be∣sides, there is extant an Imperiall De∣cree in the Court, in the first Booke De Paganis & Sacrificijs, tit. 14. in these words: Omnia loca, &c. that is: Wee command that all places which the Er∣ror of the Ancients assigned to Sacrifi∣ces, be appropriated to our Estate. But that which We or the Princes our Pre∣decessors haue (by that Right) bestowed
on particular persons, Wee will that it be perpetually confirmed to them, as their Patrimonie. And those things, which We are pleased by many Edicts to allot to the Church, let the Christian Religion challenge as her owne. Dated at Rauenna 3 Cal. Sept. Honorius the 10, and Theodosius the 6, Emperors. By which Decree, it is manifest, that the Emperours had right to dispose to whom they pleased, those Goods which after the abrogation of the Idolatry of Pagans, had no owners. And in the Digest. Lib. 33. tit. 2. De vsu & vsu fructu legatis leg. 16. Legatum, &c. We read of Legacies bestowed vpon Showes or Playes which were not lawfull to bee acted: And if the word Masse bee put in stead of the word Playes, the case will be alike. The words of the Law are thus: Legatum Ciuitati relictum, &c. that is: A Legacie being bequeathed to a Citie, to the end that out of the yeerely Reuenewes a Show be exhibi∣ted in the Citie in memorie of the de∣funct,
which is vnlawfull to be done; I demand what your opinion is of such a Legacie? Modestinus answers thus: Whereas the Testator would haue a publike Show in the Citie, but such a one as is not lawfull to be celebrated, it were vniust that so great a summe of Money which the defunct had destined to that end, should fall to his heyres. Wherefore his heyres and the chiese of the Citie being called together, let them aduise to what other vse the Le∣gacie may be conuerted; that the Te∣stators memorie may by some other lawfull meanes be preserued. Thus Modestinus Lib. 9. Responsorum.
By which Law it is easie to iudge what wee are to thinke of those Le∣gacies which are left for saying of Masses.
Moreouer, the Couetousnesse of Clergie-men was so vnsatiable, that they procured infinite superstitious Gifts and Legacies beyond all stint and measure.
And when the peoples Liberalitie began to fayle, they bought Lands, Mannors, and sometimes whole Coun∣treys: Insomuch, that at last they would haue gotten the whole Christi∣an World into their possession, had not Kings and Emperors (seeing the dammage which their States were like to sustaine) limited and restrayned them by their Lawes. It concernes therefore wise Magistrates to looke about them, lest they stum∣ble at the same Stone.
IN Answer whereof, We are to take heed, least auoyding one extreme we run (like Fooles) into the other. If we iudge, our Fore-fathers were too profuse, ought not their Error admo∣nish vs that we also are Men, and that it is easier to fall into the contrarie vice, then to keepe a meane? And that the streame of Auarice and base niggardise may transport vs too farre? For admit, that the Clergie (if the Lawes of Christian Princes had not bridled them) would haue heaped vp infinite wealth, to the great derriment of the Land, and that many things giuen them were partly superstitiously bestowed, partly more then needed: It followes not, that therefore none of those Do∣nations
made to the Church, were law∣full, pious, well-pleasing to God, con∣sonant to his Word, and profitable and necessarie for his Church. If there were in those things any thing super∣fluous, it might be pared away: And what was consigned to Superstition and Idolatry, might (with them) be abrogated, or put to better vses. But whereas they say, that what was done in that kind, was wholly for the aboli∣shing of Popish Tyrannie, and establi∣shing of the Gospell; it is a meere pretext. For the truth is, a sort of craf∣tie Knaues, grossely abusing the Gospel, and the Preachers thereof (whom they easily perswaded) made hauocke of the Churches Estate, which I will not fur∣ther speake of: For if I stirre this Dung-hill, the sent will be intolerable. Let vs now examine what hath beene alledged in defence of Sacriledge. First, it is sayd, that the Reuenewes of the Church did maintaine Superstiti∣on and Idolatry: which being banisht,
they could not by the Lawes come to any, but to the publike Treasurie. But to discouer the fallacie of this Asserti∣on, I affirme that there is great diffe∣rence betwixt Things destinated to Impious and Idolatrous vses, and those Things which Men abuse to Luxurie or Impietie. There is nothing so sacred which wicked Men will not abuse. The Abuse of a good thing alters not its Nature: neither were all the Riches of the Church of Rome giuen her to bad and vnlawfull Ends. For much was giuen heretofore for the support of Church-Ministers, and the Poore: which though it were abused by the Romish Clergie, yet the propertie of those Donaries was not quite changed thereby. Of Donations made to Chur∣ches, some praeceded the corrupt times of the Church; others, followed after. For it is certaine that the Faithfull be∣gan to contribute to the Church euen at the first planting thereof, in the Apo∣stles times. Now those which praeceded the corruption of the Church, none
can deny but were consecrated to God. The Bishop of Rome, and other Here∣tickes found the Church planted by the Apostles, and endowed with a compe∣tent estate (considering the times) whereto though they did by vnlawfull meanes adde much more: yet is not all that to be vtterly condemned: but the End thereof, to be regarded. For in the Romish, and other Hereticall Churches, are many things, which, considered aright in their kind, are truly Christian and commanded by God: such as are, the sacred Ministerie of the Church: and Prouision for the Poore. Now whatsoeuer was giuen to either or both of these, was vndoubtedly giuen to a pious end, and might haue a sanctified vse. We ought therefore not so much to looke to the prophanation of them, as to the Qualitie of the Things them∣selues, to which, no man, either by pre∣scription, or continued abuse, can pur∣chase any Right. But if it chance that the prophane or Idolatrous vse be abo∣lisht, they ought to returne to their pri∣mitiue
and lawfull vse. The Arke of God was taken and abused by the Phi∣listims, yet it did not therefore cease to be consecrated to God: and being af∣terwards sent home by the Philistims, it was as much to be respected, as be∣fore. The Vessels and Ornaments of Salomons Temple, were carryed by Ne∣buchadnezzer to Babylon: where he put them into the Temple of his Gods: and (in his manner) did religioussy esteeme of them. Now when Cyrus had taken Babylon, he might by the right of Con∣quest, haue made clayme to them: but vnderstanding that they did sometime appertaine to the Diuine Worship in Salomons Temple, he durst not meddle with them, but commanded them to be restored to their former vse: lest hee should fall into the same sinne of Sacri∣ledge, for which God had punisht Bal∣thazar. Those things therefore which in a pious intent, were once giuen to the Church, are consecrated to God: and may not lawfully be transferred to other vses.
BVt whereas all the Endowments of the Church of Rome, are not of the same kind, wee ought not to iudge of them all alike. There is a three-fold difference of them. In the first Ranke I put those things which our Ancestors gaue for the mainte∣nance of Church-Ministers, and the Poore: Next, what was giuen supersti∣tiously, as for Massing for the Quicke and Dead, and whatsoeuer was bequea∣thed to Monkes, Nunnes, and Soule-Priests: Lastly, I reckon those infinite Donaries, pernicious to the State of Christendome, which were vnaduised∣ly giuen by Kings and Emperors, or by force or fraud extorted from them: of
which sort are Inuestitures of Ecclesi∣asticall Feudes, giuen by Princes to the Church, and in that regard, belonging thereto; which neuerthelesse the Pope claymes as his Right: As also those Kingdomes which are made tributarie to the Pope: wherein he challenges a perpetuitie. I speake not of the Monar∣chy of the whole World, which hee likewise makes claime to. These things since by diuine and humane Right they pertaine to Kings, the things which are Caesars ought to be restored to Caesar. For our Lord hath forbidden the Mini∣sters of his Church, to be Kings, Luke 22.25. where he thus corrects the Er∣ror of his Apostles: Kings of the Gen∣tiles exercise Lordship ouer them, and they that are in authoritie ouer them are called Benefactors; But ye shall not be so: That is, You shall not be Kings: whom, those that are vnder their cruell gouernment, are fayne to flatter with the magnificall Titles of Clemencie and Beneficence. Iustly therefore may
Kings resume whatsoeuer the Romane Prelate hath fraudulently or violently appropriated to himselfe. But in this point there is both Prudence and Mo∣deration to be vsed, lest Caesar take not (with his own due) those things which belong to God. The Romane Clergie seiz'd on both: And it were a great dis∣honour for the Christian Magistrate to imitate them; and to punish Rapine with Sacriledge. I grant, thar the Ma∣gistrate may by his Authoritie dispose at his pleasure those things which were giuen to meerly superstitious and Ido∣latrous vses, and that the Church hath no Right to them. Notwithstanding, if the Law before recited, or the Aduice of most learned Augustine may take place, the Legacies bequeathed to the saying of Masses, or the sustayning of Fryers and Nunnes, may be conuerted to better vses, whereby, the Testators memorie may be lawfully perpetuated. In the 16 chap. of Numbers, the Censers (wherewith 250 Rebelles, impiously
vsurping vpon the Priesthood, would needs offer Incense to God) were hal∣lowed: And therefore God would not haue them afterwards employed to common vses, but commanded that they should be made into broad Plates for a couering of the Altar, that so the Brasse which they had wickedly abused might be put to a sacred vse. Which Command, though it be not generall, yet it teacheth vs what to doe in the like case. Augustine in his 154 Epistle to Publicola, concerning the Euersion of Idols, and their Groues, and Temples; iudgeth that they were to be conuerted not to priuate vses (lest it should seeme to haue beene done rather by Coue∣tousnesse, then Deuotion) but to pub∣like; and namely, to the Seruice of the true God: That so, they might be in the same state with Men, that from prophane Impietie were conuerted to Christianitie.
Since the Law of God prescribes nothing herein to the Magistrate in
expresse tearmes; and whatsoeuer Mo∣ses hath written hereof, concernes the Israelites in particular; for my part, I am of opinion that he may vse his own Discretion in the managing of these things: Nor doe I contradict the De∣cree of the Emperours Honorius and Theodosius: Yet I would desire that Princes and other Soueraigne Magi∣strates which haue reformed the Church would consider, that Abbyes and Monasteries did robbe her of her Right when they impropriated to themselues the Tithes and Offerings which Christian Princes and People did in times past consecrate to their Pastor and the Poore. For contrarie to the custome of the ancient Church, they tooke vpon them the gouernment of Churches; and vnder colour of profest Pouertie, they snatcht away those things which ought to haue beene distributed to the Poore indeed.
AS I haue shewed the great dif∣ference of the Estate of the Pa∣stors & Rectorsof the Church: so also are the Possessions of Monkes not all alike. It were tedious to recount how they came to so great Wealth: This chiefely would I haue obserued, that whatsoeuer was possest by Monks, that was indeed due to the Poore, and Church-Pastors, doth appertaine to the first sort of Ecclesiasticall goods, which after the Ouerthrow of Monkerie, are not to be held as escheated, while the Church hath Pastors and Poore to prouide for. Wherefore after the Eie∣ction of Poperie, those things onely were to be confiscate, which did onely serue to support the Popes Superstition
or Tyrannie. The remainder, which had no impious Ground or End, should haue beene restored to the Church. Wheresoeuer therefore all that be∣longed to Monkes and Monasteries was confiscate by the consent or coun∣sell of those whom it more neerly con∣cerned to looke to it, they were the more too blame, that did not intercede therein; and better informe the Magi∣strate: for surely, the prophanation and abuse of the Churches Patrimonic, could not be so great, as to change the nature of it, and vtterly destroy the first Donation. The Arke of God among the Philistims, was still the same: and the Vessels of the Temple, lost not their sanctitie in Babylon. What though the Pope and his Clergie fouly and im∣piously abused the true and lawfull Goods of the Church? Ought there∣sore the true Ministers of the Church to be cheated and defrauded of them? Their Possessors, are not Lords or Ow∣ners of them; but Stewards onely,
hauing the vse, fruit and administration of the Churches Estate, but no propri∣etie therein. Neither makes it any thing against me, that Bishops in times past thought that the Reuenewes dedi∣cated to Pagan Gods, did not belong (of right) to the Church; for I say not, that the Church hath any Title to those Things which were immediately dedi∣cated to Impietie: such, I haue already confessed to be in the power, and at the donation of the Magistrate: and that the Edict of Honorius and Theodosius, and other pious Emperors and Christi∣an Kings displeaseth not mee: Whose Examples, if they, whose Errors moo∣ued me to write this Treatise, would haue vouchsafed to haue followed; there had been no need of this Disputation.
WEE may not forget, that it is a farre other matter for any People to passe from the Pagan Religion to the Chri∣stian; then from the Papisticall Heresie to the same. The Difference betwixt Paganisme and Christianisme is not the same as betweene Papisme and Christianisme. For Paganisme hath in it nothing at all of Christianitie: but Poperie is Christianitie contaminated with Superstition and Idolatry, and (as I may say) a Mungrell and impure Christianisme. For the holy Scripture of the old and new Testament, the Co∣uenant of God, the Baptisme of Christ,
the Remission of Sinnes, the Name of Christian, and many other things there are in it that are proper to the Church, and Markes of Christianitie; which out of the Church are not to be found, either in Paganisme, Iudaisme, or Ma∣hometisme. Were Heresies and Su∣perstitions weeded out of the Church of Rome, the Remainder would bee Christianisme. For Poperie, is the disease of the Church, not the Church it selfe: and as the Leprosie, or other deadly Contagion is to the Body of a Man, such is Poperie to the Body of the Catholicke Church: so that to forsake Poperie, is not to forsake the Church but the Plague of the Church. When an Ethnike is made a Christian, an Alien and Forreyner is endenized and ingraffed into a new People, & be∣gins to be a Member of the Church: In the Reformation; an adulterous Church becomes a chast Spouse, and is reconciled to Christ her Husband: and spurious and bastard Christians
are legitimated: wherefore, whatsoe∣uer Goods of her Husbands, the Adul∣teresse vsurped; the lawfull Church (as the true Wife) may iustly clayme. In the Code of Theodosius, Lib. 16. tit. 44. Contra Donatistas; it is thus. Let those Possessions where direfull Superstition hath hither to raigned, be annext to the Venerable Catholike Church: and let the Bishops, Priests, and all the Pre∣lates, and Ministers [of the Donatists] be stript of all their Reuenewes, and banisht to seuerall Ilands, and Prouin∣ces. In the same place (in the 4 Booke) wee find a Decree of the Emperours Honorius and Theodosius, against the Montanists, in these words. If there be now any of their Edifices standing, which are rather to be tearmed the Dennes of wild Beasts, then Churches, let them with their Reuenewes be ap∣propriated to the sacred Churches of the Orthodox Faith.
Before our time there fell out many Alterations in the Church: but when
godly Emperors expelled the heretical partie; they spoyled not their Chur∣ches of their Possessions, but restored them to the true Professors: as Augu∣stine witnesses in his 50 Epistle to Bone∣facius a Souldier. Quicquid ergó, nomine Ecclesiarum partis Donati possidebatur, Christiani Imperatores legibus religiosis cum ipsis Ecclesiis ad Catholicam transire iusserunt: That is, Whatsoeuer the Do∣natists possest in Right of their Chur∣ches; the Christian Emperors, by reli∣gious Lawes commanded to passe (to∣gether with the Churches) to the Ca∣tholike Church. Thus Austin. I need not produce any more witnesses to proue so euident a Thing, and well knowne. To capitulate therefore what hath beene sayd: Ecclesiasticall Posses∣sions gotten by fraud or force, and vsur∣ped against all Right, or giuen at first to a meere superstitious end, are in the power of the chiefe Magistrate. But what hath lawfully beene giuen to the Church, and receaned, is consecrated
to God, nor may without Sacriledge be otherwise trans-ferred. St Augustine in his 50 Tract vpon Iohn, the 12 Chapter and 9 Tome, saith thus. Ecce inter Sanctos est Iudas, &c. Behold Iudas among the Saints, and sleight it not: not an ordi∣narie, but a sacrilegious Theefe: a pic∣ker of purses: but they were the Lords: of purses, but such as were sacred. As Crimes are adiudged in the Ciuill Court, simple Theft (from priuate per∣sons) is not so penall, as to robbe the Common-wealth: How much more then is that sacrilegious Theefe to bee condemned, which dare steale from the Church? Such a one may well be compared to Iudas, the sonne of Perdition.
PLATO being about to make a Law against Sacriledge, begins with a great Preface, iudging it to be an incurable Cryme, and the Actor thereof not to be ordinarily euil, but a creature composed of inexpiable Villanies: wherefore hee exhorts such as are led with that hellish furie, to expiate themselues, to frequent the Temples, to propitiate the Gods, to vse the Companie of good Men, to giue eare to them, and to endeuour to speake and practise honest and iust things. And if none of these can rid them of their disease, he holds, that Death were better for such, then Life. The Tenour of his Law followeth. Quicun{que} in Sacrilegio, &c. Whosoeuer
shall be found guiltie of Sacriledge, if he be a Seruant or Stranger, let his Crime be branded in his face & hands, and being well scourged, according as the Iudges shall thinke meet, let him be stript naked, and so banisht the Coun∣trey. For peraduenture he may become some-what the better by this punish∣ment. For no punishment that is infli∣cted, is hurtfull to the partie; but ei∣ther makes him better; or lesse euill then he was. But if he be a Natiue or Citizen that shall be conuict of such a Crime against the Gods, or shall doe some haynous iniurie to his Parents, or Citie, let the Iudge resolue, that such a one is incurable, since hauing had (from a Child) all Institution and Education, he hath not contained himselfe from the execution of such execrable Acts. Let him therefore suffer Death; which is the least of Euils. The other; being disgraced and banished, may haply doe good to others, by his Exemplarie pe∣naltie.
The Romane Lawes of the twelue Tables, thus Decree concerning Sacri∣ledge. Sacrum, sacroue commendatum, qui clepserit rapserit{que} parricido esto. That is, Hee that steales or takes away that which is sacred; or dedicated to a sa∣cred vse, let him be guiltie of Parricide. What should I stand to repeat the se∣ueritie of Lawes in this case? It is well knowne to all.
As for those Sacrilegious persons, which escape the Iudgement of Men, either because they are Great, or Pow∣erfull; or so concealed, as the Lawes cannot bee executed vpon them, they shall not be able to euade the Iudge∣ment of God. For it is one of the most Capitall Crimes that is pursued with Diuine Reuenge: and both sacred and prophane Stories yeeld vs innumerable Examples thereof: of which, I will propound a few.
THE first Example, shall be that of Achan (Iosua 7) who from the consecrated Stuffe of Ieri∣cho, tooke 200 shekels of Siluer, and a Wedge of Gold (beside the accursed Babylonish Garment) for whose onely sinne, all Israel suffered the Wrath of God, till the sacrilegious Delinquent and all his Family; his Sonnes and Daughters, Oxen, Asses, and Sheepe were stoned to death by all the People; and afterwards (together with his Tent and all that he had) burned with fire. The next, shall be another sacrilegious Fact committed by Priests, and punisht by God, as seuerely as that of Achan. In 1 Sam. 2. we read, That a Man of God came to Eli the High-Priest, and sayd vnto
him, Thus saith the Lord, Did I plainly ap∣peare vnto the House of thy Father, when they were in Agypt in Pharaohs House? And did I chuse him out of all the Tribes of Israel, to be my Priest to offer vpon my Altar, to burne Incense, to weare an Ephod before mee? And did I giue vnto the House of thy Father all the Offerings made by fire of the Children of Israel? Wherefore kicke ye at my Sacrifice, and at my offerings which I haue commanded in my Habitation, and honourest thy Sonnes aboue me, to make your selues fat with the obiefest of all the Offerings of Israel my People? Wherefore the Lord God of Israeh saith, I said indeed, that thy House, and the House of thy Father should walke before me for euer: But now the Lord saith, Be it farre from me: For them that honor Me, I will honor; and they that despise me, shall be lightly esteemed. Behold, the daies come, that I will cut off thine arme and the arme of thy Fathers House, that there shall not bee an old Man in thine House. And thou shalt see an Enemie in my Habitation, in all the Wealth which God
shall giue Israel, and there shall not be an old Man in thine House for euer. And the Man of thine, whom I shall not cut off from mine Altar, shall be to consume thine Eyes, and to grieue thine Heart; and all the in∣crease of thine House shall dye in the flowre of their age. And this shall be a signe vnto thee, that shall come vpon thy two Sonnes, on Hophni and Phinehas: in one day they shall dye both of them. And I will rayse me vp a faithfull Priest, that shall doe accor∣ding to that which is in mine Heart, and in my mind, and I will build him a sure House, and he shall walke before mine Anointed for euer. And it shall come to passe, that eue∣rie one that is left in thine House, shall come and crouch to him for a piece of Siluer, and a morsell of Bread, and shall say, Put me (I pray thee) into one of the Priests offices, that I may eat a piece of Bread. Thus the Man of God: All which things, as hee foretold them, soone after came to passe. For the Sonnes of Eli were slain in Battell: The Arke of the Couenant was taken by prophane Men: Eli ha∣uing
heard the message thereof, fell from his Seat, and brake his necke, and dyed: His Daughter-in-law (Ph••nehas Wife) dyed in the pangs of Child∣birth: The holy place of Shiloh was forsaken of God, nor was the Arke of God euer brought thither againe: Lastly by Sauls appointment, 85 Priests (of Eli's Family) were put to the sword. I omit to speake of other calamities which that House suffered, for the Sa∣criledge of those two Persons. And al∣though the Philistims did (after a sort) honorably entertaine the sacred Arke, yet did God seuerely punish their Im∣pietie, nor did they scape scotfree for handling so diuine a thing. I passe by the Sacriledges committed, from that time, to the Captiuitie of Babylon. Balthusar King of Babylon, is a memora∣ble Example of Diuine Iustice against the Sacrilegious. For hee commanded that the sacred Vessels which his grand father Nebuchadnezzer had taken out of the Temple at Ierusalem, should bee
should be brought to the Feast which hee had made, that Himselfe and his Guests might drinke therein in con∣tempt of God. But the Wrath of God seized vpon the sacrilegious Prince, in the very Act, and denounced to him present Destruction by the Prodigie of a Hand-writing on the Wall of his Pa∣lace. Whereupon Daniel the Seruant of God being called to read and interpret that diuine Writ, did grauely rebuke him for his Impietie; saying to him (among other things) thus: Thou hast lifted vp thy selfe against the God of Hea∣uen, and they haue brought the Vessels of his House before thee, and Thou and thy Lords, thy wiues and thy Concubines haue drunke Wine in them, and thou hast praysed the Gods of Siluer and Gold, of Brasse, Iron, Wood, and Stone, which see not, nor heare, nor know: and the God in whose hand thy breath is, and whose are all thy wayes, hast thou not glorified. Then was the part of the Hand sent from him, and this Writing was written: Mene, Mene, Tekel, Vpharsin.
This is the Interpretation of the thing, Mene, God hath aumbred thy Kingdome, and finished it. Tekel, Thou are weighed in the Balances, and art found wanting. Vpharsin, Thy Kingdome is diuided, and giuen to the Meedes and Persians. Thus Daniel. And that very night was Baltha∣sar slaine, and the Empire of the Assiri∣ans and Chaldaeans, which had flourished 130 yeeres, ended, and was giuen by God to the Meedes and Persians.
I come now to the Greekes, vnder whom the Iewes suffered many grieuous calamities, both from their owne Na∣tion, and the Greekes themselues. The execrable Fact of Altimus the High-Priest, which sought to ouerthrow the Temple of God, was not vnpunished: for being strucked with a Palsie, he dy∣ed in great torment. Heliodorus, being sent to Ierusalem by King Seleucus, to rob the Temple, of the sacred Treasure (which hee vnderstood, was exceeding much) felt the hand of God vpon him; together with his Companions which
came with him: nor had he escaped Death, if Onias the Priest had not pray∣ed to God for him. Whereupon, being deliuered, he returned to his King, and profest, that God was the Keeper of that Temple, and Defender of the Treasure: and if the King were dis∣pleased with any, and wished his de∣struction, he should send him thither. The robbing of that Temple, cost that great Romane Commander M. Crassus deere: for God, by the Persians, reuen∣ged the Sacriledge: who put him, and his Army to the Sword; and thrust molten Gold (which in his life-time he so thirsted after) into his head & mouth and in insulting manner, exprobrated his vnsatiable Auarice. Iudas the Tray∣tor, deserues the first place among sa∣crilegious Wretches; for hee, for co∣uerousnesse of Gold, spared not his Lord and Master, whom he knew to be innocent. But he became his owne Ac∣cuser, Iudge, and Hangman; and so miserably perished. Admirable also is
the Example of Ananias and Saphyra; whom God chastened with corporall Death, because they presumed to re∣taine to their owne vse, part of that Money which themselues had volunta∣rily dedicated to God. Which Fact of theirs, though it were more excusable, then if they had done so with others Money; yet wee see the seueritie of Gods Iudgement vpon them; to the Terror of all other Christians.
All Histories relate the Plagues which fell vpon Iulian the Emperour, for his Apostacie and Sacriledge: who in derision of Christ and Christians: when he had stript the Church and Bi∣shops of all they had, told them, that in so doing, he had a speciall care of their Soules health; because the Gospell commended Pouertie vnto them.
To this Iulian, I will adde another Iulian; his Vnckle; as sacrilegious a miscreant, as himselfe: who at Antioch in Syria, hauing gotten together a great number of most precious Vessels and
lewels of the Church, to carrie them into the Emperours Treasurie; hee threw them on the Ground, and began to scorne and blaspeme Christ at his pleasure; at last, he sat downe (in great contempt) vpon the sacred Vessels. But see the hand of God! Straight after, his Priuie-members, and secret-parts consumed away, and the Flesh about them rotting by peece-meale, turned into Vermine: and his Disease so en∣creased, that no Physicke could helpe him: for the Vermine, being hid in his Inward-parts, crept to his sound and liue flesh, and neuer ceased gnawing, till they had quite made an end of him.
I omit others, whom the Wrath of God hath punished in like sort.
Many Histories of Christian Kings might be added, whom God iustly pla∣gued for their Sacriledges: but that it were too tedious a worke: and some things are reputed by Historians, for sacriledgious; which if they were done in no contempt of God, may be
excusable. It had beene sacriledge in Dauid, to haue eaten the Shew-bread, if Necessitie had not excused it. But sa∣criledge is to be measured by Impiety; which consists as well in the Contempt of a false God, as of the true; to wit, whensoeuer, that, which othersworship (for God) is contemned with a kind of Irreligion; rather; then out of a true Faith, and deuotion to the true God. And so much, is the mind and intent, in this case, to be considered; that as it may be an Act of pietie in the Wor∣shippers of the true God, to demolish the Temples of false Gods; and to breake their Images: so, if the Wor∣shippers of false Gods; or Atheists, which scorne all Gods; should doe the like, it were Sacriledge, and Impietie.
If any aske, how he can be sayd to contemne God, which beleeues there is no God?
I answer, His very beleeuing that there is none, proceeds from Con∣tempt.
No meruaile therefore, if the wrath of God fell vpon Idolaters that were sacriledgious. Whereof prophane Sto∣ries haue innumerable examples, of which I will select a few.
The Temple of Delphos was famous in the World; and neither Xerxes, nor Brennus that prophaned it could escape the visible vengeance of God. The Prouerbe of the Gold of Tholouze; whence it had its originall, is common∣ly knowne.
Cambyses Souldiers which he sent to robbe the Temple of Iupiter Ammon, were swallowed vp quicke of great heapes of Sand: and Cambyses himselfe a derider of the Aegyptian sacrifices, because he did it, out of an Impions mind (notwithstanding they were defi∣led with superstition) not long after that hee had killed their Oxe-God Apis, perished of a wound giuen him with his owne Dagger.
And the Wrath of God (in all mens Iudgement) lighted on Pyrrhus, who
hauing robd the Treasurie of Proserpina the Locrensian Goddesse, and hauing conueyed that wicked Prize to his Ships, himselfe and all his Fleet with a sudden storme were drowned neere to the bordering shore; where the Trea∣sure was all taken vp, and restored to the Goddesses Treasurie.
I will adde one more Example of Dionysius the Tyrant of Syracusa (though of contrarie Euent) for their sakes that among their Companions thinke it such good sport to laugh at God, and all Religion, to the end that they which scorne the Doctrine of Christianitie, may be instructed by Pagans themselus. Valerius Maximus in his first Booke and second Chapter, Of the neglect of Re∣ligion; relates these words of Tully concerning Dionysius.
Dionysius borne at Syracusa, did take great pleasure in iesting at his sacrile∣gious prankes, which we now reherse.
Hauing robbed the Temple of the Locrensian Proserpina, and sayling after∣wards
with a very prosperous wind, he smiled and sayd to his Friends: See ye not with what a fayre gale of wind the Gods themselues blesse them at Sea, which robbe them? Another time, ha∣uing stript the Statue of Iupiter Olym∣pius of a goodly Garment of massie Gold, which King Hiero hauing taken from the Carthaginians did adorne it with; he put on (in stead thereof) a Cloath-cloke, saying, that a Golden-Mantle was too heauie for Summer, and too cold for Winter; but that of Cloath would serue very fitly for both seasons. He commanded also to take away the golden Beard of Asculapius at Epidaurus; saying, that it was vndecent to see the Sonne haue a Beard, & Apollo, the Father to haue none. He tooke also the Golden and Siluer Tables out of the Temples; and because it was writ∣ten in them (after the Greeke fashion) that they were the Tables of the good Gods, he sayd, he would make vse of their Goodnesse. He also tooke away
the golden Plates, Crownes, & Images of Victorie, which were held with out∣stretched hands of Images of the Gods; saying, that he did not take them away, but receaue what was offered him: ar∣guing, that it was a senselesse thing, to pray to the Gods for good things, and refuse them when they so readily ten∣dred them. This man, though in his own person he suffered according to his de∣serts, yet being dead, he had that penal∣tie, by the ignominie of his Sonne, which hee escaped when hee was aliue. For God proceeds many times but slowly to reuenge: yet at last, that slownesse is recompenced with a grea∣ter weight of punishment. Thus farre Valerius; who though he say much, yet much more is sayd by Tully, to wit, that Tyrants are euer vexed with the Sting of Conscience; and that their wicked Acts neuer let them rest, but inwardly torment their Minds, euen as Hangmen torture Malefactors on the Wheele or Racke, And certainely
Dionysius his laughter was but Sardonian (as they say) and from the teeth out∣ward: for being conscious of so much Villanie, he could not possibly be with∣out feare. And though the Vulgar might thinke him a happy man, yet he knew himselfe, how wretched he was, and how farre from his supposed Feli∣citie. His friend Damocles being desirous to haue a Tast of his happy Estate; hee was content: and commanded him to be placed in a Golden Bed, and all kind of Delicates to be ministred to him: so that Damocles thought himselfe most happy. But as soone as he perceaued a glittering Sword ouer his head, hang∣ing from the Roofe but by a Horse∣hayre, instantly the pleasure he tooke in all those sweet things, vanished: and being loth to enioy a happinesse ac∣companied with such fearfull perplexi∣tie, hee craued leaue of the Tyrant to be gone. And hath not Dionysius now sufficiently shewed in what fearfull pangs the Sacrilegious are?
But what shall we say to that of the Satyrist?
Dicite Pontifices, in Templo quid facit aurum?
Tell me, you High-Priests, what makes Gold here i'the Temple?
It is no reason that I should reply in behalfe of those Pagan-Priests: Yet thus much I dare say; That Gold, such as it was, to the impious Idolaters, was sacred. What vse that serued for, which was kept in the Temple of God, wee may know by the words of Onias the High-Priest to Heliodorus: to wit, for the reliefe of Widowes and Orphans. As for the Treasure and Gold which once the Church had, it was not, in the best times, vnemployed; but was vsed for the supply of poore necessitated Christians, and people that were in mi∣serie. The Church (saith St Ambrose) hath Gold, which it hoords not, but bestowes, as occasion serues.
It was euer the chiefest Commen∣dation of a Bishop, to feed the poore, and helpe the afflicted: and because Christians in times past would haue their Bishops to be bountifull, they did endow them with large Reuenewes. But now Men seeke to vndoe them, and to reduce them to such a poore pit∣tance, as they can verie hardly support their estates. So, they may teach Cha∣ritie, and preach Liberalitie, but not be able to practise it. I well wot, that some will obiect the Couetousnesse, and Pompe of Bishops, and that they spend all the Churches wealth on them∣selues, without any Care or Conscience to releeue the Poore with any part of it: which Sacriledge, if it be found in Men of their Ranke, is a great deale the more heynous. But one Sacriledge cannot excuse another: and least the Pastors of Churches should commit Sacriledge, they which haue impropri∣ated Church-Liuing, had rather doe it themselues.
For most certaine it is, that whatsoe∣uer (vnder that colour) hath beene ta∣ken from the Church, hath not beene giuen to the Poore: who are now in worse case, then euer before: yea they were farre better releeued by Ecclesi∣asticall persons, heretofore; then now by Lay-men (of what qualitie soeuer) that haue gotten the Lands of the Church into their possession: And when the Tyrannie of the Bishop of Rome was first abolished, the Poore might with more ease haue obtained their due portion from the Pastors of the Church, then euer they could from them which vniustly succeeded them, and still vsurpe the Churches Patrimo∣nie. But to conclude, whosoeuer they bee that either make a prey of the Church, or wickedly abuse the Reue∣newes thereof, cannot be excused from the Crime of Sacriledge, and there∣fore (without Restitution) shall not escape the Vengeance of GOD.
SEeing the Apostolike Rule commands, that good Order be kept in the Church, and that all things therein bee done to Edification; it is not amisse to consider, whether it may better bee obserued, by putting Ministers to Pensions, or by the ancient manner of paying Tithes and Offerings to the Pastors, deliuered by the Apo∣stles to the People of God, and practi∣sed by the Fathers of the Church. I suppose, that Wisedome was not borne with vs, that wee should order things better, then the Ancients did: and I hold that wee ought to innouate
nothing in the Church, without the ap∣proued patterne of former times, to the end wee giue no iust cause to our Aduersaries to calumniate. But this new found way of honoring the Cler∣gie with Stipendarie Contributions, is vnknowne to the Scriptures, and Fa∣thers: for it was neuer heard of before our time, that the Church had stipen∣darie Ministers. Yet I would not be so mistaken, as if I held it vtterly vnlaw∣full for the Magistrate to allow Pensi∣ons to the Clergie for their better maintenance: but this I say, that Chri∣stian People are bound to their Pastors in a more strickt and religious Bond of Obseruance; and therefore it is their dutie, by the best Expressions of a gratefull mind, to honor them: which when they doe not, it is a signe, their Charitie is but cold. St Paul commands that he which is taught in the Word, communicate vnto his Teacher in all his Goods: From which Dutie no sti∣pends can free the Rich and Wealthy
hearers. For that Communication of good things is not alwayes done for the releeuing of necessitie, but also for the Testification of our thankfull and ho∣norable Regard. Our poore Christian Brother is honoured with a reward, for his necessitie: but, the Pastor, for his Office and Dignitie. Againe, the Will of Magistrate is mutable; whom if Ministers chance to displease, they are sure to haue but slow payment, and perhaps none at all. And if their Pensi∣ons come from the publike Treasurie; whensoeuer that is at an Ebbe (as many times it happens) they are like to be in a pittifull case. For the People being not wont to pay any thing (of due Right) to their Pastor, will thinke that his Necessitie is nothing to them; and will not therefore be perswaded, to do as Dutie binds them: yea, the most will rather vtterly forsake their Preacher, then contribute any thing to him: who being so deserted, will bee forced to leaue his Flocke: as in many places of
Holland, it hath come to passe. And how miserable the estate of Ministers is in Holland; both for smalnesse of Stipend, and difficultie of payment, they know who haue experience of it; being in∣forced to goe a long and tedious way to begge their Pay of the Officers; who oft welcomming them with base reproches, send them away emptie: so that they bring home nought, beside the troublesomnesse of their Iourney, but losse of Time and Expence. More∣ouer, the Magistrates that are accusto∣med to pay such Stipends, begin to esteeme their Pastors, but as Ciuill Of∣ficers: insomuch, that men of base con∣dition (setting their Office aside) as Shoomakers, Smithes, Woodmongers and Pedling Merchants dare many times presume to insult most rudely ouer their Preachers: saying, you are our Seruants; we pay you Wages, &c. I should be ashamed to speake so con∣temptuously, to a Drudge, or Scul∣lian.
Being at a solemne Feast at Gaunt, where the Prince of Orange was enter∣tained, I sat ouer against two Scabines, or Burgomasters, who when they had well warmed themselues with Wine, and of Mutes, were become Vowels, thinking (belike) that I heard not what they sayd, being busie in talke with him that sat next me, they fell (as I well re∣member) into this Discourse.
We must (sayd they) take heed lest these Ministers doe not sometime put vs to as much trouble, as the Popes did. We must therefore keepe them vnder, that they grow not into too much fa∣uour and authoritie with the People, to the preiudice of the Magistrate: and especially wee must see that their Stipends bee not great; for hee that daintily feeds his Seruant, shall find him refractarie.
These Men made a shew to be Pa∣trous (forsooth) of the Church, and Defenders thereof, but afterwards they discouered themselues what they were,
prouing indeed Traytors to the Church and Countrey. Whether Holland haue any more such, I know not: From like effects, it is lawfull to argue to the like causes.
Thus wee see, that the Temporalties of the Church being confiscate, or sa∣crilegiously alienated, there can accrew nothing to the Clergie, from their new supercilious Pay-Masters, but Con∣tempt.
Let none therefore wonder, if I dis∣like this new fangled way of honoring and maintayning the Ministers of the Gospel: for it is no honour, which is ioyned with Disgrace. And let that Order which was prescribed by God himselfe out of his Diuine Wisdome, in the Old and New Testament, for the honorable maintenance of his Seruants, as it was vnderstood and practised by the ancient Fathers, be inuiolably ob∣serued: nor let selfe-conceit flatter vs, that wee are able to find out a better way. Let Abuses be so corrected, that
the lawfull vse be restored: and let not their Impietie which with their wicked Acts defiled sacred & prophane things, so farre transport vs, as to confound sacred and prophane together; and vtterly abolish that difference in Things, which Nature and Reason haue con∣stituted.
Pecula••
De Leg. Dial. 9.
Ios. 6.19.
Lib. 3. De Nat. Deo.
Cic. lib. 4. Tuse.
••al. 6.6.