threatning the judgementes of God to the terrour of all Sacrilegious persones calling them murtherers of the indigent and poore Yea they may be called murtherers both of the bodies and soules of men as was declared in an other place And I cannot see how we who nowe beare office in the Kirke can bee excused vnles we proceed after this manner as the auncient Kirke did against the Sacrilegious of our time who increase and multiplie daylie In such sort that without seuere discipline they may not bee possibly suppressed Yea I feare me the medicine be too late and ouer-long delayed which should haue bene applyed to this kinde of disease And as to the ciuill magistrates punishmente wee haue little appearance to looke for it seeing the most parte of these who should remeid this euill are infected themselues with the same sicknes Notwithstāding that all kinde of Lawes both natural and written diuine and humane damne this haynous cryme For it is euen againste nature to the Children to robbe and spoyle their Mother or Parents as the Kirk of God is to euery one that professe themselues to bee members and haue bene brought vppe in the bosome thereof And let vs see what punishment the naturall Philosopher PLATO in his bookes of Lawes judges the Sacrilegious worthie of If any man sayth hee be found so bolde to commit such a haynous offence as Sacrilege which wee would not can sharpely beleeue to fal in any wel brought-vp-persō if it be an slaue seruant or stranger or strangers seruant let an mark be imprinted in his face and hande and let him be scourged with so many stripes as pleaseth the Iudge and then casten out of the Cuntrie naked that peradventure he may become thereafter wise and of a better minde But if hee be a Citiner meaning a man of free condition who committeth at any time such an offence notwithstandinge his good education from his youth-heade yet the Iudge may vnderstande such ◅ne one to bee incurable Therefore death is the leaste evill hee should susteine But it may profite for ensample to all others if hee be deprived of all honoures and banished the Cuntrie Yee see what equitie is in the Naturall man concerning the punishmente of this crime Now as to the Civil lawes beginning at the lawes of the twelue Tables which were moste aunciente amongst the Romanes we finde the same to be most seuere against the Sacrilegious bearing that they who did robbe by violence or steale holy things or things committed in custodie to holy places should be holden as Parricides that is slayers of their Parentes The Civill Lawes collected by commandement of IVSTINIANI for the moste parte holde the punishmente of Sacrilege to bee capitall that is worthie of death But they varie in the manner of execution For some condemne the Sacrilegious vnto the beastes some to be burned some to be hanged Alwaies the punishmentes are ordeyned to be weyed according to the circumstaunce and qualitie of the persones time age place and estate of thinges to be execute more seuerelie or meekly as the same rēquired For the punishment of them who were condemned to the beastes is restrayned to such onely as break Temples made by hands and take from them by night things dedicate to God But if any in day-light should spoyle any Temple he is decerned to be condemned vnto the Mines or if he were of honest parentage to bee banished in some Ilande and to loose all his goods There be some lawes also that make the punishment of Sacrilege to be extraordinarie All agree in this that is requireth a seuere punishmente as the highest kynde of thieft And extends it as was saide before to all things dedicate to the service of the immortal God so that whosoeuer substract the same being once publickly dedicated committeth Sacrilege and if it were taken priuatly to bee holden as the highest kinde of thieft and like vnto Sacrilege Now if we esteeme it a greater fault to take some little thing out of a material Temple nor to bereaue and take great lands and possessiones from the Kirke is not that to straine out a Gnatte and to swallow vp a Camell Would to God I were able to walken these men out of the deadly sleepe of security wherein they lye blinded by their corrupt affectiones forgetfull of the vnhappie ende whereto men are led by insatiable avarice But seeing neither admonitiones nor sharpe rebukes can serue in this declining age to remeid this euill yet to make them more inexcusable if they will not amende I will produce certaine ensamples of punishments of Sacrilegious persones partely taken out of the Scriptures and partly out of humane histories of the which persons diverse peradventure may be found lesse gyltie of this crime then these with whome we haue to do to the ende that our sacrilegious if they haue any feling may feare the like judgements to fall vpon them if not in this life yet as great or rather greater thereafter when they shal haue no purse nor penny power nor meanes to make restitution of that which they haue with so euill conscience conquised And first we haue two examples which I haue diuerse times heretofore cited of ACHAN in the Olde Testament of ANANIAS and SAPPHIRA in the Newe who were terribly punished for their Sacrilege as it is at length set foorth in the Holie Histories bearing their doings and Tragicall ende of their liues Wee haue further the Historie of OPHNI and PHINEAS the Sonnes of HELI who were both slayne of the Philistimes in one day the Arke of God was taken HELI their Father brake his necke for the sleuthfull correcting of them The chiefe cause of their punishmente is evidently set downe to haue bene For the Sacrilegious abusing of the Sacrifices of the Lorde and making the people to loath the same in bereaving the raw fleshe before it vvas offered besides their other abuses Wee haue likewise the Historie of NEBVCHADNETZAR the greate who spoyled the Temple of GOD in Ierusalem taking from thence ane parte of the Golden and Silver Vesselles appoynted for the service of the Lorde and carryed the same to the Lande of SHINAR to the House of his GOD putting the same in his Gods Thesaurie Which not-with-standing it was the Lordes worke and appoyntmente to witte that Ierusalem and the Temple shoulde bee destroyed for the sinnes of the people Yet the Tyraunte thought not thereof but did execute the pryde of his hearte in that ouerthrow Albeit there were some thinges in him that may condemne the Sacrilegious of our Age for hee tooke but one parte of the Vesselles of Gods House and not all and brought them not into his owne House but into the House of his GOD Wherein albeit ignorantly hee placed his Religion So hee declared some good Conscience in his blinde zeale Yet the Lorde did seuerely correcte and punishe him in his greatest pryde deposing him from his Royall
in his house of praier or take his name in their mouth whose harts are polluted Doutles as the Psalmes testifie GOD shall set himselfe a seuere judge against them set their offenses before their faces to their just condemnation without they amende their doings whereof there is ouer-little appearance in many of them What better are these men with their â—…eined profession then the souldiers that crucified Christ our Sauiour to haue his garments to parte amongst them yet in some case they are worse for they will not be contented with vsuall partage nor to cast lottes for Christes coate but euerie one would pull from another some the Landes some the teindes some the patronages some the Prelacies some the other benefices Ay the mightier prevailing against them of lesse power such as they may hinder And albeit there be many vngodly contentiones and controversies in the lande namely amongst great men yet for no cause arise there so many pleadings in the lawe as for the teinds Ecclesiastical goods how many braulings and debates how many convocations of the Kings lieges yea how much shedding of bloud in diuerse parts is committed for such causes In the meane time the poore labourers of the grounde who should haue had an ease and moderation of the seuere payment of their teindes to relieue their necessities they being so hardly handled by their maisters and ouer lordes in other cases not only get no commoditie there of but suffer great damnage being compelled to leede the whole teindes both corne and straye to the vse of their gredye maisters or others vn-juste possessoures of the same to their vine-yairds yea often-times the stocke and remanent of their cornes is wâ—…acked and put in poynte of tinsell for lacke of tymous teinding I cannot tel if any man oâ—… good conscience that truely feareth GOD should studie or labour to stay or compone these controversies that rise in the land for the Kirk goodes amongst such greedie and vnlawfull possessours of the same The Ministers of the word in the meanetime not being sufficiently prouided nor the other affairés of the Kirk furnished with the necessities of the poore wherefore the teindes in speciall were appoynted who are altogether neglected â—…nd idle bellies with such as are rather enemies then friendes to the true Kirk of Iesus Christ fostred and vpholden thereupon For the which cause amongst many others the wrath of God is threatned continually from time to time may most justly fal vpon this vnthankfull land and inhabitants thereof who hauing the Gospel of the Sonne of God so liberally purely peaceably offred vnto them that no cuntrie hath or hes had the like not onely disdaines and abuses it by their wicked liues but also stayes taks away by such Sacrilegious dealing the ordinary means wherby the same shal be interteined without the which it cannot coÌ„tinue laboring so far as in them lieth to banish Christ and his gospel from amongst vs regarding more his pelfe nor himself are to be counted double murtherâ—…rs both of bodies and soules of men as hath bin told before Herefore to conclude for the preseÌ„t I would earnestly exhort al them that fear God truely specially you of this congregation committed vnto my charge albeit I suppose there bee not many amongst you defiled with this filthy crime of Sacrilege that yee bee not partakers with them who are involued in this sinne but rather abhorre and reprooue it And if they will not heare your admonition condemne their doeinges at leaste in your conscience And this I speake the more earnestly because I feare there be some amongst you that will rather pay your teindes and duties to such idle bellies as deuoure vp the sweat of your browes your seruantes for nothing doing to your commodity nor to them that labour in the vine-yaird of the Lord others to whom the same ought justly to perteine And thinke it not sufficient excuse to say this is a common fault through the whole Country which we cannot mend for an euil thing the more common it bee is the worse And the Wise-man saieth Follow not the multitude in euil doing Therefore suppose the committers of this crime amongst vs like senseles blockes passe ouer and shrinke not for any admonitions exhorting them to repentance skarsely one amongst the whole multitude labour to take vp him selfe and amend the fault or to restore any thing wrongfully withholden by them from the Kirkes vse and therefore the greater damnation abideth them for ought we can see yet thinke not with your selues we may do as other men doe or at least behold their doings and be nothing mooued there-with For they that will not lament for the contrition of IOSEPH that is for the estate of the Kirk of God being ready to decay and come to ruine by the doings of such vngodly Kirk-robbers are not worthy to be counted amongst the true members of Gods holy Kirk The Lorde for his mercie graunt that all our hearts may be effectually mooued to know our dutie in this and all other behalfes and that he will make vs obedient for our partes to his wil and commandements and put remedie to the desolations of his Kirk by such meanes as he thinketh best To him be prayse and glorie for euer and euer AGAINST SACRILEGE The second Sermon Rom. 2. 22. Thou that abhorrest Idols doest thou commit Sacrilege LOnger discourse vppon this texte besides the thinges alreadie spoken of being required at my handes according to my promise to meete the objectiones and shifting excuses of men of this age who cloke their avaricious and greâ—…die appetites to appropriate to them selues the Kirk-rentes I am nowe as the Lord wil assist me to enter in to answere to such thinges as they may alleage and commonly alleages for themselues to colour their corrupted sacrilege I intend therefore without more processe to gather the same in such order as I thinke the beste advised amongst them might propone the same and to giue particular aunswers thereto with resolution according to Gods word good reasons and laws of men And so to take away al vaine excuses whereby they would flatter theÌ„selues in their sin fyle the eies of the ignoraÌ„t simple soules that perceiues not their driftes Protesting alwaies that if carryed with the zeale of trueth in progresse of this mater I vse some vehemencie of speeches I do it not for offence of any particular person the Lorde knoweth but against the vice it self to labour so farre as in me lyeth to conuerte at the least some of them that haue passed ouer-farre and ouer seene themselues in this matter to amendement by considering with themselues better then they haue done of before their duty by such advertisement as I am heare to giue you that heare and all others that will inquire of me coÌ„cerning my judgement in this argument things depending therupon To come then to the first generall
For if they had not beleeued that these their gifts were to be applyed to the seruice of God and godly vses they would never haue bestowed any of their substance rentes or lan◅es to any Kirk or religious place That this is true It is manifest by their euidents fundations and charters made vpon such donations in the words dispositiue euer bearing this clause Deo Ecclesiae to God and his Kirke before they make mention of any Saint place or other vse whereto the same was to be applyed Nowe seeing all these gifts are so giuen it is reason that God being first named in the Charters haue the firste place as beste and worthiest and as the principall receiuer of these donationes which are nothing else but a small portion of his owne which hee before hath giuen vnto them A◅d as a certaine zealous man was wonted to saye let God haue his life-rente as the first person expressed in the charters take thē the rest I adde to this answere giuing not granting that the principal final cause wher fore these giftes were bestowed should cease yet it is no reasō that the same shuld returne to the giuers or their aires being once simply disponed giuē to the kirks vse yea and mortifyed therto as they vse to speake which the laws call publick dedication to the Kirke But in the same in that case if the cause wherfore they were giuen be not a good cause these gifts are to be applyed to more godly vses not profane vses according to that common rule of the law quod semel Deo dicat est deo c. The things once dedicat to God may not therafter be applyed to profane vses without great necessity as for redemptiō of captiues or other like cases And for this purpose maketh that notable decisiō of Modestine an anciēt jurisconsult wher of the sum is That a certain leg◅cy being left to a citty for a spectable to be done in memorial of the dead which was not law full to be done in such a Citty It were wrong said he that this legacie should returne backe to the aires of him that left it but the same ought to bee bestowed vppon an other lawfull vse And as these lawes conteine great equitie so were they well practised in the dayes of AVGVTTINE For when the Magistrates did take from the Donatistes their possessiones which they had of the Kirke and they complayned and disputed that none should be depriued of their reuenues for dissention of religiones cause That holy Father answered that these goodes perteined to the Kirk and therefore being rightly taken from them who had made a separation from the Kirk the same should be applyed to other Godly vses of the Kirk As to the Princes part in these matters wee shall speake God willing hereafter But yet to aunswere further to these men who object that their predecessoures as they say gaue such landes and rentes vnto the Kirke in blinde zeale and so they haue reason to take the same againe The antecedent or assumption of this argumēt albeit it were admitted to them to proue I suppose it should remaine vnprouen by a great many of them who are most greedie to invade the Kirk-rentes nowe adayes For such as they be readier as the Proverbe saith to eate the Kirk-loafe then to giue it Yet supposing it were verified it is of no force to serue their turne neither doth the consequent follow thereupon For although they or their antecessors had giuen such thinges to the Kirk by what reason should they take the same againe at their pleasure For what is freer then gift or what is more vnhonest and against humanitie then to take the gift againe being once freely disponed supposing it were giuen to a priuate man whereof he had brooked long possession Howe much more shameles and vnhonest were it to the giuer to take it againe by force Then by stronger reason should this be thought vnlawfull concerning things giuen to God and his Kirk which as the Scripture sheweth cannot be redeemed again but is to be restored whatsoeuer is defrauded thereof although it were by ignorance or else the value with a fift part more To this purpose perteineth that solemne protestation which the people made when they brought in their teindes and offrings to the Lord. And although these be counted among the Mystical politick lawes yet the substance thereof as was proved before remaines to wit the lawe ought not to defraude God his Kirk of their duetie To the which purpose yet let vs heare what AMBROSE a godly father speaketh of such men as would cal back againe that which they haue giuē to the vse of the Kirk There be some saith he who after they haue giuē their goods to the kirk rashly think to revoke the same of whō nether the former gift deserueth thanks nor the latter doing is allowable For the former lacketh judgment the other hath with it Sacrilege There bee some whome it repenteth to haue distributed their goods to the poore but concerning them that so repent it is only to be feared ◅hat they shal not repent of this their rep◅ntance See how this anciēt father doubts not to cal them sacrilegious who take againe from the kirk any thing albeit they themselues haue giuen it To this agrees very wel the law of Iustiniane in this sentēc◅ Seeing it lieth in the hart of a man to do or not do any thing that he intendeth it becommeth him either not to proceede to the doinge thereof or else haste to performe it Not defrauding his purpose by any craftie colour of his irreligious minde so much the more this ought he to take heed to if the gift be depute to godly vses or persons of religiō least he be found not only void of religion but also vngodly And so be subject not onely to the penalty of the law but also to punishmente from heauen And notwithstanding not only he but also his successors in this case shal be compelled to restore that which they haue taken wit-holden with the rest that followes To the same purpose it is is said in another law written in the same title of Donationes speaking of things giuen by mens predecessors that it availeth nothing to say such things perteined to our progenitors after that the right and donation thereof is deuolved to others Yet to beamfill their first argument these men may alleage say that things dedicate to the kirk in Papistrie were dedicat to Idolatry which was not only vnholy but also abominable before God consequētly the lands rents so dedicat can no waies be called holy and so apparantly would infer they ought not to be applyed to the holy seruice of God but rather to profane vses This argumēt they see not how much it makes against themselues For if these things offred to idole seruice be abhominable why bring they abhomination into
they see them contending one against another And can the King thinke ye bee in a good case when the estate of the Kirke which was the first in Parliament is so wracked No for if he euer haue warre or other great enterprises ado as it is likely he is shortly to haue he shall lack that to speake worldly which was his principall reliefe and ayde to wit the Thesaurie of the kirk to advance such weightie affaires For as to theÌ„ vpon whom the same is vnworthely bestowed I meane the Kirk-lands and rents they shall fayle him in his greatest neede For it is not his weale nor standing that they haue sought but their owne particular with insatiable greede And now when they haue done the Lord shall so blowe vpon it that they or their aires shalbe no better of it but rather because it is procured with Gods curse it shall wrack the rest of their patrimonie and aunciente houses as experience hath prouen in some of them And as to the Kings Hienesse seeing that his estate euen from his Coronation hes bene so annexed and joyned with the estate of the Kirke and reformed Religion that it hath wel appeared hitherto by experience that the standing of the one hath made the other also to stande it is justly to be feared the Lord auerte it that the ruine and decay of Religion in this Realme if God of his just judgement suffer it may bring exceeding great daunger to his person and royal authoritie yea to the whole common-wealth And the authors of these new erectioÌ„s of the kirk lands inheritable titles to them selues and priuate vses shal be a chiefe cause thereof and that by with-drawing the blessing of God from the Lande and procuring his wrath against the same The Lord remeid these appearing euilles by time Now returning to our Text concluding with the Apostle in the verses following as he most justly rebukes the Iewes who gloryed in the law of God and yet by breaking of the Law by their Sacrilege and other odious crimes dishonored his holy Majestie declaring thereby the light regard they had to that Religion which they outwardly professed so it may be justly layd to the charge of this vnthankfull generation that our outward glorie in his religion shal turne to the vtter confusion of many in this Lande For if it be as it is most true that they who honour GOD hee shall honoure them and they who contemne his worshippe shall bee brought to ignominie and shame Howe can our feined profession worke otherwaies when the Doctrine of Christ his Evangell whereof men wil so babble in their idle talking is so profaned and abused in their daily life and conversation So that the name of that good God who hath so meruelously and mercifully in-lightned this nation aboue others with the knowledge of his vndoubted trueth by our licentious liuing being trod vnderfoot his name is euill spoken of by our occasion amongst the Papistes and other enemies of the trueth as it was amongst the Gentiles by occasion of the euil liues of the Iewes in their captiuitie as the Prophet EZECHIEL here cited by our Apostle doth testifie of them And is it not a most vnworthie thinge that they who haue receiued glorie and honour from God as our vnthankfull Nation haue in granting vs so great light denyed to other mightie Kingdomes of the earth to render againe such gracelesse payment as so to dishonour his holy name The Lord graunt that at least so many as are appoynted for his heauenly kingdome may speedily repent with ZACCHEVS the reste at least be not inferiour to IVDAS who restored that which hee had most sacrilegiously taken in betraying his Maister the Lord Iesus our Saviour To whome with the Father and the Holy Ghost be all honour and prayse for euer FINIS Mal. 3. Iosu. 7. 1. Sam. â—… Malach 3. Act. 5. Act. â—… L. â—…iquis in hoc genus sacrilegij C. de Episcopis clericis L. Qui diuine C. de 〈◊〉 Sacrilegij C. de sepulchro 〈◊〉 L. 1. Leuit. 2â—… Zach. 2. 〈◊〉 〈◊〉 17. Q. 4. Quisquiâ—… 2 King 4. â—… Mac. 3. Ioh. 12. Citatuâ—… qu. 2. aurum Ex. lib. de off 12. Q. 2. Aurum ex lib de offiâ—… â—…2 Q. 2. â—…loria Delegihâ—… lib. 1â—… 2. King 18. Esai 1. Psal. 50. Exod. 22. â—…d ad 〈◊〉 peeulatus l. 1. l. 4. C. de Sepul 〈◊〉 〈◊〉 l. â—… Mal. â—… â—…d de vsâ—… et 〈◊〉 â—… 〈◊〉 〈◊〉 〈◊〉 L. le gatuâ—… Levit. 〈◊〉 C. de donationibus l si quis argentum § Sin autem Deut. 7. Deut. 13. â—… Cor. 10. â—…osua 6. 7. Iâ—…g 6. 1. King 21 â—… Cassamus L. deceruimuâ—… C. de Sacro s. Eccleijs Authent 〈◊〉 non aliâ—… 〈◊〉 Ecclesiasti â—…oll 2. Gen. 14. Gen. 28. â—…erit 27. Num. 18 Concil Matisc. 2 Can. 5. 〈◊〉 〈◊〉 li. 9. f. 192. Concil Carthag 5 cap. 6. Contradâ—… â—…d leg 〈◊〉 l pâ—…ecia Deut. 7. Mal. 3. Iosua â—… Act. 5. Carthag council 4 c 95. Council Agâ—…then c. 3. alibi Liâ—… â—… de â—…ogibus L. Sacrilegâ—… L. Sacrilegij dâ—… Leg. Iulian 〈◊〉 latuâ—… L. peculatus â—…d eâ—…d tit â—… Sâ—…m 1. 3. Dan. 1. Dan. 4. Dan â—… â—… Mac. â—… â—… Mac. 12. Exod. 36. Num. 7. Psal. 12â—… 2. Sam 7. 1. Châ—…o 22 2. Chro. 29 Mal. 3. Ezech. 36