Vindiciæ sacræ. A treatise of the honor and maintenance due to ecclesiasticall persons. Done out of the Latin, of that famous diuine of Holland, H. Saravia, sometime prebend of Canterbury.

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 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 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 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 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: 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 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 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, 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 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, 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 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 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 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 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 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 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 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, 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, 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 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 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 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 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 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 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 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 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. 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 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 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 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 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 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 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 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 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?

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 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 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 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 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, 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 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.

FINIS.