A Treatise of the honor and maintenance due to the CLERGIE.
CHAP. I. Donaries giuen to Churches, are firme by the same Lawes, by which others of the Laity possesse their estates.
THE zeale and bounty of our fore Fathers in enriching the Church are knowne to all: and it were strange to imagine that an vniuersall error, or (as some would haue it) a madnesse, should so long transport them in that point; and that their Posteritie [Page 2]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 Impiety. It is true, both fathers and children, are all prone to euill; but whether are men, more apt to take from others, 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, according to the Lawes; these take, contrary to Law. Those things which haue beene giuen to the Church, haue their strength and validity from the selfe-same Lawes whereby other men possesse 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 Ecclesiasticall 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 Christian Common wealth, nor to enioy the possessions of the Church. They also which succeeded them in their Pastorall 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 proceeding, or hearing of the parties, was against 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 [Page 4]Ignorance of Ministers, or the Auarice of Magistrats, be more blame-worthy: Both, without question were very faulty. But those subtle and crafty Politiques which hypocritically made a faire shew to fauour the preaching of the Gospell, for their owne base and wicked ends, were the Authors and Abettors 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, appropriate 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 Possessions [Page 5]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 commit 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.
CHAP. II. The definition of Sacriledge.
SOme there are that thinke no Sacriledge can be now committed, because (forsooth) the difference 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 [Page 7]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 Possessor; it is farre otherwise: For the end of priuate wealth, is the profite of one onely Family: But the end of the publike, 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 being consecrated to a holy vse, is therefore 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, Pecula [...] 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 whatsoeuer: [Page 8]And therefore it is properly termed Sacriledge; and is defined, The stealing of a thing sacred. The turpitude 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 Contempt 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 interest, hath beene purloyned, sold, confiscate, or conuerted to priuate mens vses; it is so cleere, that I need not stand further vpon it.
CHAP. III. Reasons or Pretenses where-with some would palliate their Sacriledge.
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 abrogated, they cannot by the Lawes descend 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, hauing banished the Idolatry of the Gentiles, tooke into their hands (without any note of Sacriledge) the Reuenewes [Page 10]and Possessions of their Priests and Temples, to dispose, as pleased them: So also the Christian Magistrate hauing cashierd Popery, may by the same Right challenge the Wealth and Substance 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 Reuenewes 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. Besides, there is extant an Imperiall Decree 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 Error of the Ancients assigned to Sacrifices, be appropriated to our Estate. But that which We or the Princes our Predecessors haue (by that Right) bestowed [Page 11]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 exhibited in the Citie in memorie of the defunct, [Page 12]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 Legacie may be conuerted; that the Testators 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 Legacies 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 Countreys: Insomuch, that at last they would haue gotten the whole Christian 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 stumble at the same Stone.
CHAP. IIII. An Answer to the Reasons layd downe in the former Chapter.
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 admonish 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 Donations [Page 15]made to the Church, were lawfull, pious, well-pleasing to God, consonant to his Word, and profitable and necessarie for his Church. If there were in those things any thing superfluous, 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 abolishing of Popish Tyrannie, and establishing of the Gospell; it is a meere pretext. For the truth is, a sort of craftie Knaues, grossely abusing the Gospel, and the Preachers thereof (whom they easily perswaded) made hauocke of the Churches Estate, which I will not further 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 Superstition and Idolatry: which being banisht, [Page 16]they could not by the Lawes come to any, but to the publike Treasurie. But to discouer the fallacie of this Assertion, I affirme that there is great difference 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 Churches, some praeceded the corrupt times of the Church; others, followed after. For it is certaine that the Faithfull began to contribute to the Church euen at the first planting thereof, in the Apostles times. Now those which praeceded the corruption of the Church, none [Page 17]can deny but were consecrated to God. The Bishop of Rome, and other Heretickes found the Church planted by the Apostles, and endowed with a competent 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 themselues, to which, no man, either by prescription, or continued abuse, can purchase any Right. But if it chance that the prophane or Idolatrous vse be abolisht, they ought to returne to their primitiue [Page 18]and lawfull vse. The Arke of God was taken and abused by the Philistims, yet it did not therefore cease to be consecrated to God: and being afterwards sent home by the Philistims, it was as much to be respected, as before. The Vessels and Ornaments of Salomons Temple, were carryed by Nebuchadnezzer 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 Conquest, 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 Sacriledge, for which God had punisht Balthazar. 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.
CHAP. V. A Triple difference of Ecclesiasticall Reuenewes possest by the Romane Church at this day.
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 maintenance of Church-Ministers, and the Poore: Next, what was giuen superstitiously, as for Massing for the Quicke and Dead, and whatsoeuer was bequeathed to Monkes, Nunnes, and Soule-Priests: Lastly, I reckon those infinite Donaries, pernicious to the State of Christendome, which were vnaduisedly giuen by Kings and Emperors, or by force or fraud extorted from them: of [Page 20]which sort are Inuestitures of Ecclesiasticall 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 Monarchy 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 Ministers of his Church, to be Kings, Luke 22.25. where he thus corrects the Error of his Apostles: Kings of the Gentiles 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 [Page 21]Kings resume whatsoeuer the Romane Prelate hath fraudulently or violently appropriated to himselfe. But in this point there is both Prudence and Moderation 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 dishonour for the Christian Magistrate to imitate them; and to punish Rapine with Sacriledge. I grant, thar the Magistrate may by his Authoritie dispose at his pleasure those things which were giuen to meerly superstitious and Idolatrous 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 [Page 22]vsurping vpon the Priesthood, would needs offer Incense to God) were hallowed: 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 Couetousnesse, then Deuotion) but to publike; 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 [Page 23]expresse tearmes; and whatsoeuer Moses 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 Decree of the Emperours Honorius and Theodosius: Yet I would desire that Princes and other Soueraigne Magistrates 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.
CHAP. VI. The possessions of Monkes are not all of like nature.
AS I haue shewed the great difference of the Estate of the Pastors & 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 Eiection of Poperie, those things onely were to be confiscate, which did onely serue to support the Popes Superstition [Page 25]or Tyrannie. The remainder, which had no impious Ground or End, should haue beene restored to the Church. Wheresoeuer therefore all that belonged to Monkes and Monasteries was confiscate by the consent or counsell of those whom it more neerly concerned to looke to it, they were the more too blame, that did not intercede therein; and better informe the Magistrate: 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 impiously abused the true and lawfull Goods of the Church? Ought theresore the true Ministers of the Church to be cheated and defrauded of them? Their Possessors, are not Lords or Owners of them; but Stewards onely, [Page 26]hauing the vse, fruit and administration of the Churches Estate, but no proprietie therein. Neither makes it any thing against me, that Bishops in times past thought that the Reuenewes dedicated 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 dedicated 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 Christian Kings displeaseth not mee: Whose Examples, if they, whose Errors mooued me to write this Treatise, would haue vouchsafed to haue followed; there had been no need of this Disputation.
CHAP. VII. It is one thing for People to be conuerted from Paganisme to Christianitie: another thing, from Poperie, or any other Heresie.
WEE may not forget, that it is a farre other matter for any People to passe from the Pagan Religion to the Christian; 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 Couenant of God, the Baptisme of Christ, [Page 28]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 Mahometisme. Were Heresies and Superstitions 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, & begins 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 [Page 29]are legitimated: wherefore, whatsoeuer Goods of her Husbands, the Adulteresse 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 Prelates, and Ministers [of the Donatists] be stript of all their Reuenewes, and banisht to seuerall Ilands, and Prouinces. 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 appropriated to the sacred Churches of the Orthodox Faith.
Before our time there fell out many Alterations in the Church: but when [Page 30]godly Emperors expelled the heretical partie; they spoyled not their Churches of their Possessions, but restored them to the true Professors: as Augustine witnesses in his 50 Epistle to Bonefacius a Souldier. Quicquid ergó, nomine Ecclesiarum partis Donati possidebatur, Christiani Imperatores legibus religiosis cum ipsis Ecclesiis ad Catholicam transire iusserunt: That is, Whatsoeuer the Donatists possest in Right of their Churches; the Christian Emperors, by religious Lawes commanded to passe (together with the Churches) to the Catholike 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 Possessions gotten by fraud or force, and vsurped 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 [Page 31]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 ordinarie, but a sacrilegious Theefe: a picker 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 persons) 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.
CHAP. VIII. What a haynous and incurable Sinne is Sacriledge.
PLATO being about to make a Law against Sacriledge, De Leg. Dial. 9. 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 [Page 33]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 Countrey. For peraduenture he may become some-what the better by this punishment. For no punishment that is inflicted, is hurtfull to the partie; but either 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 penaltie.
The Romane Lawes of the twelue Tables, thus Decree concerning Sacriledge. 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 sacred vse, let him be guiltie of Parricide. What should I stand to repeat the seueritie 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 Powerfull; or so concealed, as the Lawes cannot bee executed vpon them, they shall not be able to euade the Iudgement 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.
CHAP. IX. Examples of Gods Vengeance vpon sacrilegious Persons.
THE first Example, shall be that of Achan (Iosua 7) who from the consecrated Stuffe of Iericho, tooke 200 shekels of Siluer, and a Wedge of Gold Ios. 6.19. (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 [Page 36]him, Thus saith the Lord, Did I plainly appeare 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 [Page 37]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 increase 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 according 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 euerie 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 hauing [Page 38]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 Childbirth: 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 Sacriledge of those two Persons. And although the Philistims did (after a sort) honorably entertaine the sacred Arke, yet did God seuerely punish their Impietie, 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 memorable 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 [Page 39]should be brought to the Feast which hee had made, that Himselfe and his Guests might drinke therein in contempt 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 Palace. 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 Heauen, 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. [Page 40] 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 Balthasar slaine, and the Empire of the Assirians 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 Nation, 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 dyed 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 [Page 41]came with him: nor had he escaped Death, if Onias the Priest had not prayed 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 displeased with any, and wished his destruction, he should send him thither. The robbing of that Temple, cost that great Romane Commander M. Crassus deere: for God, by the Persians, reuenged 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 Traytor, deserues the first place among sacrilegious Wretches; for hee, for couerousnesse of Gold, spared not his Lord and Master, whom he knew to be innocent. But he became his owne Accuser, Iudge, and Hangman; and so miserably perished. Admirable also is [Page 42]the Example of Ananias and Saphyra; whom God chastened with corporall Death, because they presumed to retaine to their owne vse, part of that Money which themselues had voluntarily 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 Bishops 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 [Page 43]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 encreased, 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 plagued 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 [Page 44]excusable. It had beene sacriledge in Dauid, to haue eaten the Shew-bread, if Necessitie had not excused it. But sacriledge 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 Worshippers of the true God, to demolish the Temples of false Gods; and to breake their Images: so, if the Worshippers 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 Contempt.
No meruaile therefore, if the wrath of God fell vpon Idolaters that were sacriledgious. Whereof prophane Stories 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 commonly 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 defiled 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 [Page 46]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 Treasure 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 Religion; relates these words of Tully concerning Dionysius.
Dionysius borne at Syracusa, did take great pleasure in iesting at his sacrilegious prankes, which we now reherse.
Hauing robbed the Temple of the Locrensian Proserpina, and sayling afterwards [Page 47]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, hauing stript the Statue of Iupiter Olympius 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 written 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 [Page 48]the golden Plates, Crownes, & Images of Victorie, which were held with outstretched hands of Images of the Gods; saying, that he did not take them away, but receaue what was offered him: arguing, that it was a senselesse thing, to pray to the Gods for good things, and refuse them when they so readily tendred them. This man, though in his own person he suffered according to his deserts, yet being dead, he had that penaltie, 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 greater 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; Lib. 3. De Nat. Deo. 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 [Page 49] Dionysius his laughter was but Sardonian (as they say) and from the teeth outward: for being conscious of so much Villanie, he could not possibly be without 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 Felicitie. Cic. lib. 4. Tuse. 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, hanging from the Roofe but by a Horsehayre, instantly the pleasure he tooke in all those sweet things, vanished: and being loth to enioy a happinesse accompanied with such fearfull perplexitie, 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?
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 miserie. The Church (saith St Ambrose) hath Gold, which it hoords not, but bestowes, as occasion serues.
It was euer the chiefest Commendation 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 pittance, as they can verie hardly support their estates. So, they may teach Charitie, 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 themselues, 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 impropriated Church-Liuing, had rather doe it themselues.
For most certaine it is, that whatsoeuer (vnder that colour) hath beene taken 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 Ecclesiasticall 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 Patrimonie. But to conclude, whosoeuer they bee that either make a prey of the Church, or wickedly abuse the Reuenewes thereof, cannot be excused from the Crime of Sacriledge, and therefore (without Restitution) shall not escape the Vengeance of GOD.
*⁎* Reasons against the Maintenance of Ministers by arbitrarie Stipends.
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 Apostles to the People of God, and practised 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 [Page 54]nothing in the Church, without the approued 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 Clergie with Stipendarie Contributions, is vnknowne to the Scriptures, and Fathers: for it was neuer heard of before our time, that the Church had stipendarie Ministers. Yet I would not be so mistaken, as if I held it vtterly vnlawfull for the Magistrate to allow Pensions to the Clergie for their better maintenance: but this I say, that Christian 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. [...]al. 6.6. St Paul commands that he which is taught in the Word, communicate vnto his Teacher in all his Goods: From which Dutie no stipends can free the Rich and Wealthy [Page 55]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 honorable 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 Pensions 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 [Page 56] 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 inforced 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. Moreouer, the Magistrates that are accustomed to pay such Stipends, begin to esteeme their Pastors, but as Ciuill Officers: insomuch, that men of base condition (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 contemptuously, to a Drudge, or Scullian.
Being at a solemne Feast at Gaunt, where the Prince of Orange was entertained, 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 remember) 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 fauour 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 Patrous (forsooth) of the Church, and Defenders thereof, but afterwards they discouered themselues what they were, [Page 58]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 sacrilegiously alienated, there can accrew nothing to the Clergie, from their new supercilious Pay-Masters, but Contempt.
Let none therefore wonder, if I dislike 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 obserued: nor let selfe-conceit flatter vs, that wee are able to find out a better way. Let Abuses be so corrected, that [Page 59]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 constituted.