Against Sacrilege, Sermon 3
AGAINST SACRILEGE The third Sermon.
Rom. 2. vers. 22. 23. 24.
22
Thou that abhorrest Idols, doest thou commit Sacrilege?
23
Thou that gloriest in the Law, through breaking of the Lawe, dishonorest thou God?
24
For the name of God is blasphemed amongst the Gentiles, through you, as it is written.
MAny shiftes and excuses can the corrupt nature of man finde out, to cloake their euill doings and impieties, how justly soeuer they bee challenged for their faultes, if so be they bee not willing to redresse the wronge committed by them. As in this matter whereof we intreate; ye hauehave hard what pretended excuses, and coloured reasons they whome wee blame as gyltie of Sacrilege, oppone and alleage for themselues: Which I suppose hauehave bene sufficiently aunswered and refuted in the former Sermon. Nowe it resteth to bee declared, what daungers such Sacrilegious persones stande into, and what punishment they be worthie of, who are gyltie of that crime: Aswell by the Lawe of God, as by humane and Civill Lawes. And if they will not amend for feare of these punishmentes, appoynted by good Lawes▪ because Magistrates in that parte doe not their office, and the law lacks execution in this corrupted estate. Yet at leaste, they may be terrified in their Consciences (if they hauehave anie feeling) with the examples of the extraordinarie judgements of God execute against the sacrilegious before our daies, when the world was not so male-part in rebellion as nowe it is. For the which purpose, I shall God-willing, bring forth ensamples, both of the divine historie and of profane writers; declaring howe the wrath of God fell vponupon such kinde of men from time to time: And how by the contrarie, the blessing of the Lorde hath continually bene with them, who travelled carefully to buyld Gods house, and to bestowe liberally of the goodes which hee gaue them vponupon his seruice and servants.
Firste, then to beginne with the punishmentes appoynted and threatned by Gods Lawe, againste the Sacrilegious. In Deuteronomie wee finde it written, that all they who meddle with thinges dedicate to Religion (albeit it bee Idoles service) and applie the same to their private commoditie, are to bee counted Anathema; that is, accursed of GOD, both they and the thinges, which they by such meanes appropriate vntounto themselues. Bring not Deut. 7.(sayeth the Lawe) the abhominable thinge into thine House, neither couet the Golde or Silver which is on them, to take it to thy selfe, leaste thou be snared therevvith. For it is abh…mination vntounto the Lorde thy GOD: Therefore thou shall abhorre it, because it is accursed, leaste thou bringing the abhominable thing in thine house be accursed, as it is. Nowe, that the like curse falleth vponupon them that take or with-holde the holy thinges, dedicate to the seruice of the Lorde; it is manifest in the Prophet MALACHIE, a good interpreterMal. 3. of the Law. By whom, God complayning vponupon the Sacrilegious people of Israel in his daies, saith; Ye are accursed with a curse, because ye hauehave spoyled me. And they demanded (as such men are euer quarrelous) wherein they had spoyled him: he answereth, in his teindes and offrings. And before a little he had saide. Will any man spoyle his gods? Whereby he declared, that it was a rare thing (which is moste frequent in our dayes) euen among Idolaters to commit Sacrilege. So we see the curse is common, both vppon them that defraude the Lorde of holy things dedicate to his seruice, and them that appropriate to themselues thinges dedicate to Idols. Moreouer, we finde Sacrilege punished with death, in the person of A…HAN, according to the Lawe. For it is written in IOSVA, He with whom the Excommunicate Iosua. ….thing beis deprehended, let him be burned with fire, euen he, and all that hee hath: Because he hath transgressed the couenant of the Lorde, and committed a haynous offence in Israel. And the children of Israell (saith he moreouer) cannot stande before their enemies, for they are gyltie of a curse, and I will not be with you, till ye hauehave destroyed the accursed &c. Here we may see it was not an extraordinary punishment that was vsed against ACHAN, but required the like executiō in like case, for the transgression of the couenant of the Lord; to wit, first, to be stoned, according to the Lawe, and thereafter burned, with all his substance.
Yet, men may say, this was a politicke Law, giuen for a time vntounto the people of Israell onelyonly. But, giuing it so be, yet it serueth to our purpose, to proue what punishment hath bene statute in the law of God against Sacrilegious persones, who so highlie provoked the wrath of God, not onelyonly against themselues, but against the whole people, if they suffred such impietie amongste them vn-punished: as this example of ACHAN declared. And let vsus come to the New Testament, we shal perceiue the Lords wrath, not yet to be quenched against such per sons: Consider our text, doth not the Apostle here, comparing Sacrilege with Idolatrie, declare that the Iewes, aswel as the Gentiles were vnderunder the wrath of God for this crime in special? And if we thinke the punishmente greate that fell vponupon ACHAN and his familie: What lesse was that which PETER executed vpponAct. 5. ANANIAS & SAPPHIRA for the like, or rather les offēce? wer they not both severely dung dead at an instāt. And albeit, that was an extraordinary punishment, if respect be had to the person of PETER; yet non can deny but it was justly deserved: Otherwise PETER had bene to blame in the execution thereof: whom the Spirit of God doth alwaies allow. Herefore, it avayleth not to extenuate this crime, and the punishment thereof, as that it were not so to be agreged, nor so seuerly damned vnderunder the lawe of the Gospell, as it was in the Lawe of MOYSES. For although Christian Magistrates, be not astricted to followe the pollicie of that Law in all poynts▪ yet Sacrilege is ay Sacrilege. And very sharp lawes hath bene made for punishment thereof, not onelyonly by Christian Princes and Magistrates, but also by the Heathen Princes and law-giuers, in their natural zeale and light.
But let vsus first come to Ecclesiasticall Cannons & lawes (I meane not the decrees of the Popes of Rome, whereof it is easie to alleage an innumerable multitude) but the ancient Cānons of Councelles; and the writes of godlie Fathers of the Kirke, agreeable to the Scriptures. The greatest punishment the Kirke hath to vse ordinarily, against all disobedient persones, according to Ecclesiasticall discipline, is Excommunication. For wee hauehave not to followe the Papistes, in exceeding the boundes of Ecclesistical jurisdiction, by imposing corporall punishment, and pecuniall paines to the offenders, such as belong to the Civill Magistr…t. So, I say, Excōmunication, but excommunication in the highest, and most seuere sorte, was appoynted by the Cannons and Discipline of the Kirke, against the Sacrilegious. For (we know) there were two kindes of Excommunication; the one called the lesse, which was, debarring from the Sacraments of the Kirke; the other the greater, which was a cutting off from the whole society of Christes bodie; which by the ancient Fathers, is ofte…times called Anathema. Alwaies, it is not to be vnderstood, of that Anathema, whereof the Apostle PAVLL speaketh, taking it for Extreme Exterminion from Christe. But in the other sense, as the Fathers vsed it. It is taken in the eight Cannon of the Councel, called Gangrense, which was a very auncient and godly Councell, holden about the 324. yeare of Christ; wherein it was statute, that if any man presume to tak or dispone things offred to the Kirk, except the Bishoppe,Carthag. council. 4▪ c, 95. Council. Ag…then. c. 3. & alibi. or they who are depute to ministrat mercy vntounto the poore, let him bee Anathema, that is, accursed with a greater Excommunication. To this agree, many other Cannons of Councelles, and auncient Fathers, with more seuere wordes, 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 hauehave bene applyed to this kinde of disease. And as to the ciuill magistrates punishmente, wee hauehave 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 eueryevery one that professe themselues to bee members, and hauehave bene brought vppe in the bosome thereof. And let vsus see what punishment the naturall Philosopher PLATO in hisLi… ▪ …, de …ogibus 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 vntounto the beastes, some to be burned, some to be hanged. Alwaies, the punishmentesL. Sacrileg… L. & Sacrilegij d…. Leg. Iulian …. latu… 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 onelyonly, 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 vntounto 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 theL. peculatus. …d. e…d. tit. 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 vntounto 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 hauehave to do, to the ende, that our sacrilegious (if they hauehave any feling) may feare the like judgements to fall vponupon them; if not in this life, yet as great, or rather greater thereafter, when they shal hauehave no purse nor penny, power nor meanes to make restitution of that which they hauehave, with so euill conscience conquised. And first we hauehave two examples which I hauehave 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 hauehave further, the Historie of OPHNI and PHINEAS, the Sonnes of HELI,…. S…m. 1. 3. 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 hauehave 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 hauehave likewise the Historie of NEBVCHADNETZAR the greate, whoDan. 1. 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 Dan. 4.Royall Throne, and taking his hearte from him; For hee was driven from amongste men, and his hearte, made like to the hearte of a beaste. And hauing his dwelling among the Wilde beastes, he eate grasse like an Oxe: His bodie was vvette vvith the devve of Heauen, till his haire grew like the Eagles fethers, and his nayles like the foules clawes, vntounto the time that he knew the most highest to beare rule ouer the Kingdomes of men, and to giuegive them to whom he will. And yet his Sonne, or rather Nephew … BELTSASER did not humble himselfe, knowing al these things, Dan, ….but becomming worse then any his predecessors, lifted vp his heart against the Lorde of Heauen, brought forth the vessels of the Lords house, before him in his banket, and he and his Princes, his wiues and Concubins, drank wine therein, and praysed their Idols and Gods of Golde and Silver, Brasse, Woodde and Stone. And glorifyed not the God in whose hand his breath, and all his waies were. Therefore the Lord sent foorth the palme of an hande, and wrote against him vponupon the wall, declaring the destruction of him and his Kingdome, which came to passe that same night. For hee was slaine, and his Kingdome translated to an other Nation, As the whole Historie at length beares record.
In the book of Machabees also (which,…. Mac. …. albeit they be not Canonical Scriptures, it may serue for record of trueth) there is a notable historie of HELIODORVS, Thesaurer to king SELEVCVS, who hauing sente to spoyle the Temple of Ierusalem of the Thesaurarie being therein, whereof a great parte perteined to the vviddowes and fatherlesse, was miraculously smitten by the hande of God, as hee was about to take away the money put therein: and was there left for dead, till by the prayer of ONIAS the high Priest, he becomming penitent, was restored to his health. And being returned to his Maister, the king demaunding who should be meete to sende againe for that purpose: Answered, if the king had any enemy or euill-willer, to send him. For he should receiue him againe wel whipped and beaten, if he escape with his life. Because, the power of God was truely in that place, and hee that dwelled in heauen, would be revenged vponupon them, who did invade his house. In the same bookes, wee hauehave recited the miserable ende of King ANTIOCHVS, who after he had sacrilegiously spoyled the temple of Ierusalē, passed in Persia, and preassing also to commit Sa…vilege, in the Cietie of Persepolis, was ignominiously driuen back, & threatning to returne to ludea, & mak Ierusalem a barial place of the Iewes, was brought to extreame diseases, so that worms issued out of his body, and his seruantes could not abide the vyle sture of his Carcase: and so perished most miserable. The third example we hauehave also written, of certain souldiers…. Mac. 12. of IVDAS MACCHA…EYS, who were slaine in a battle against Gorgias, Gouernour of Iamnea, vnderunder whose coates were …ounde Iewelles of the Iamnites, which thing was forbidden by the Lawe. So eueryevery man sav…, (sayth the Historie) that this was the cause wherefore they were slayne. Whereupon Iudas exhorted the reste o… his armie to keepe themselues from such kinde of sinne, because they saw that example before their eyes.
I adde hereunto, that which is writren by IOSEPHVS, of certaine Romane Governours, namely, Crassus and Pompeius, of whome, the former going to warre against the Parthians, by the way, spoyled the Temple of Ierusalem, and tooke thence, amongst other thinges, a golden piller, of 150. poundes weighte, brake it in peeces, and payed the souldiers wages therwith: afterward, he fought against the Parthians, but with such vnhappy succes, that it was counted one of the greatest misfortunes & losse, that the Romaines receiued: For, his Sonne was slaine with many Legiones of the Romane Chilvalrie; and he himselfe being takē prisoner, fearing the enemies cruelt…e, was his own murtherer, by thrusting in his eye, the ryding wande wherewith he beate his Horse: his head, & his righthand being thereafter cut off; the barbarous people, powred molten gold in his mouth, because, hee so inordinatly thyrsted af…ed golde in his life time. The other, Pompeius the great by name, being otherwise one of the most noble Senators and valiant Romanes in his daies, had no better successe; after th…t he likewise had spoyled the Temple of the God of heauen in Ierusalem: for he & his armie (although being of a greater multitud…) wer discomfited by Iulius Cesar, at that moste famous battle of Pharsalia; And himselfe shortly thereafter murthered, by young Ptoleme, King of A Egypt. The contrarie, fell foorth to ALEXANDER the great, who passing forward to his warres in Asia, and comming to Ierusalem, by the way, spoyled not the Temple of the Lord, but did great honour thereto, & to IADDVA the hie Prierst, granting to the Nation of the Iewes libertie to liue after their owne lawes, and for the space of seuen yeares, they should be free from all kinde of tribute. And hee thereafter had a most prosperous successe in all his interprises.
I may for this purpose, produce many other examples out of profane writers: Of the which, for shortnesse of time I will onelyonly collect and touche compendiously some of the principals. There is a famous reporte, and past in a Prouerbe of the golde of Tholose, Which Q. SCIPIO and his souldiars spoyled from the temples of that Citie: howe they therafter come to a miserable ouer-throwe. XERXES, king of Persia, invading Greece, with an innumerable army, was shamefully driuen back, who sent, as the historie reporteth 400. souldiars to Delphus, to spoyle the Temple of Apollo; who were destroyed with thunder and Tempest. Q. FVLVIVS FLACCVS a Censour of Rome (as VALERIVS MAXIMVS writeth) toke the pillers of the Temple of Iuno, out of the Cittie of Locris, & placed them in his owne house; but he fel thereafter in a phrensie, and so still continued: And finally, hearing tel of his three Sons, whereof one being dead, another was grieuously sick, he died miserably: wherwith▪ the Senate being mooved, decreed to send these Pillars againe to their own place. Of this and such things, it appeares to hauehave past in a common Proverbe and saying amongst the Romanes, that they desired no more harme to their enemies, then to hauehave the stones of a Temple builded in their house. Plemmenius likewise, a Romane Legate, hauing spoyled the Temple of Proserpina in Locris, as hee carryed the spoyle in his ships, they were casten and broken on the sea …ands, and the spoyle founde & restored againe to the Temple. Plemmenius himselfe neuer prospered thereafter. But being driuen from Italie to Greece, dyed a shamefull death. The like thing also we reade of Pyrrhus, And concerning Brennus, an aunciente king of the Gaules, how he with his souldiers, going to spoyle the Temple of Delphos; the most parte of his armie was destroyed with an earth-quake, himselfe so smitten, that for sorrow he killed himself.
But men may say, why produce I these ēnsamples of spoyling of Idols, & Idolatrous temples. Seeing, that by the juste judgement of God, they are, & were all destroyed. I answer, that the cause wherfore the true God of heauen, brought such punishments vponupon them, who spoiled their own false gods; was, because of the Sacrilegious contempt, which these men did to them whome they helde for their gods; and so were enemies to their own relicques which they professed: & that may serue to teach the Sacrilegious of our daies, how more seuerely they deserue to be punished, either here or hēce: who, professing the knowledg of the true God, vse such profane attempts, contrary to their Religion. For, as to such rake-hell houndes, as was Dionysius the tyranne of Sicilia, who can but abhor the Sacrilegious, spewing out their abhominable taunts. Who after his Sacrilege committed in spoyling of his gods, hauing a favorable winde in his navigation, saide to men, yee see friends, how favorable the gods be to the Sacrilegious. And comming to the Temple of Iupiter Olympius, drew from him his goldē cloak, skoffing, that it was too heauy to him for sūmer, & too cold for winter, & taking frō AEsculapius his golden beard, saide, it seemed not the same to hauehave a beard, & the father Apollo to be beardles. As also, when he took of al the gifts that wer offred to the idols, & holden vp by their handes, pretended that they were willingly holden out and presented to him by the good gods. Brennus also (of whom I spak before) as Trogus Pompeius reports, spoyling the temples of Macedonia, in skoffing maner said, that the gods who were rich, ought to bestow on mortall men, of their liberall gifts. But finally, this man in despaire killed himself: and the other, Dionysius, as is reported of him, vrged by an evill conscience, after that he had sold by publick voice & Proclamation, that which hee had spoyled from the Temples, compelled them to whom such things were sold, to restore them to the Temples, from the which they were taken. But how-so-euer this godles tyrant behaued himself: we read, how he was casten out of his kingdome, & being brought to great necessitie, was compelled to teach a Grammer Schoole at Corinthus. And shall wee think the punishment of such men, to be included only within the short time of this life? albeit for the most parte, such men escaped not the Temporal punishments, as the historie of their liues beares record.
But let vsus come to the nearer examples: when the Wandals came with a puissante armie, against Duke Gabinius (as is recited out of Eutropius) the Duke sente some of his Captaines disguised, to see whither the Wandals reverenced the Temples of the Christians, or spoyled them. If they spoyle or violate them (saith he) the God whom the Christians worship, whom I know not, if he be so powerfull, as they saye, will not spare them that spoyle his houses; and so it come to passe: For the Wandals marching forwarde, inriched with the spoyle and goodes of the Kirke; were vanquished in battell, slaine, & put to diverse torments. But Alaricus, king of the Gotthes, by the contrary, hauing won Rome, would not suffer his men to spoile the Temple of S. PETER, nor touch any person being therein, for the reverence he did bere to the place. Clotharius King of France likewise (as Turonenss writeth) presuming most irrelegiously (as certaine other Kinges) to take the goodes of the kirk into his Thesaurie, made an Edicte, that all the Kirkes of his Realme, should pay to him the third parte of their fruits. But being rebuked of a certaine Bishop, did retreat his ordinance: a rare example indeed; For there is a pestiferous maladie, whereof few amend by repentance. To come yet nearer, wee reade of King WILLIAM of England, called Rufus, who for his pleasure & pastime, to inlarge his Forrest, demolished 17. Parish Kirks, and all the Townes about them. But in the same forrest, being at his game, in the very place (as some say) where one of the Kirks stood, was slaine by an arrow, shot at a Deere, by a certaine Knight, & there fell down dead immediatly. For pleasure procured with the displeasure of the Almightie, cannot well profite. As for domesticall examples of Kinges of this Cuntrie, that were spoylers of the Kirk, or Kirk-goods, they are very rare to bee found. Indeede wee reade of Feredethus, who arrogate vntounto himself the kingdom of Pictes, after the death of Hungus, that he toke againe from the Kirk & ministers thereof, such as then were the possessions which Hungus (being a godly king) had giuen them: Which is reported to hauehave bin one of the causes, wherfore the kingdome of the Pictes, thereafter was destroyed.
But amongst the Scottes Kinges, I neuer read of any that tooke from the kirk any possessions. So did they abhor Sacrilege, howsoeuer otherwaies some of thē were wicked, and of licencious life: But it is easie to reade, of very many that bestowed liberally vppon the seruice of God: And more liberally in some respectes then become them; yet alwaies godly as they supposed in their zeale. And albeit, I allowe no superfluitie in the Kirke-rentes, but all may serue the king, in time of necessitie: Yet this may bee esteemed as one of the causes that GOD hes continued his Kingdome to stand so long vncōquished or translated to Forrayne power, aboue the continual successe of an hundreth generationes. Which is rare to be founde in any other kingdome: The Lorde graunt that the corruption of our dayes, bring not such an alteration as wee hauehave not seene, nor yet hauehave heard of before. Let vsus therefore rather prayse others, who by their godly zeale, hauehave advanced the service of God, and bestowed liberally of their substance, for maintenance of the same. In the booke of Exodus, wee hauehave aExod. 36. notable example of the people of Israell, Who offered so liberally, to the wooke of the Tabernacle, that MOYSES vvas forced to cause proclayme throughout the hoste, that no man or vvoman should offer any further for the service and building thereof. Because there were yuough, and more bestowed already to that effect. Oh what contrarietie is betweene them and their doings, and our men, who cannot cease nor leaue off without any hoe, to takaway that which hath bin offred by others, til almost now there is no thing left behind. The like zeal Num. 7. Psal. 12….of the Princes of Israel, in their offring at the dedicatiō of the tabernacle as is writtē of thē. wherto I remit you for shortnes. This zeal is commended by DAVID in the Psalme, 122. whereas he reioyced at the readines of the people, to serue God in his Tabernacle.
And because I hauehave begun to make mention of King DAVID, and the zeale of the people in his daies: Let vsus heare what vehement zeale was in himself, in this behalfe, to provoke others by his example. First, hee called for the Prophete NATHAN, saying vntounto him; behold, I dwell in an house of Ceder trees, and the Arke of the 2. Sam 7.Lord is vnderunder courtaines, thinking it an vnmeete thing, that his Royall Palace should be more honorably handled, then the house of his God. And when NATHAN, finally resolued by the Oracle of God, declared, that it should 1. Ch…o. 22not be he, but his Sonne that should buyld an house vntounto the Lord: He ceased not to prepare all thinges necessarie for that worke, in his dayes. And to exhort grauely, his Son SOLOMON to accomplish the same. Declaring how he, according to his habilitie, had separated for the performing of that buylding, an hundreth thousand talents of Gold, & 1000000. of siluer, brasse & iron, without weight, besides wood & stone. To the which great preparation, (not thinking it yuough, he desired SOLOMON & his Nobles, to adde more, as they did in very deed liberally and magnificently: As the holy History beareth record. Besides, this K. DAVID left of his own money (besides 2. Chro. 29that which he had cōquished of his enemies) to the ornament of the walles of the Temple, and other such vses, three thousand talents of gold of Ophir, and seuen thousand talents of fined siluer: Exhorting the Princes of Israell, according to their faculties, to follow his ensample: Who being instigate by him (far vnlike our degenerate Nobilitie) gaue freely to the worke of the Lorde, 5000. talents of golde, and 10000. talents of siluer: Of brasse 18000, and of Iron, 100000 talents, which will amounte to exceeding summes of our money. And it may be iudged, that King SALOMON doubled more. Now, if so much was bestowed vppon a materiall Temple building, what sūmes thinke yee, were employed yeerly for interteinemēt of the Priests & Levits, who had not onelyonly the teindes of the whole Lande, but also the great offrings, and first fruits of the increase.
But if any wil alleage, that this Cuntry which we inhabit, is poore, in respecte of the Lande of Canaan, that flowed with milke and hony: and therefore may not spare so large provision vponupon the Kirkes affaires. I would answere and demaund, who makes it poore, so much as you insatiable pullers away of the rent already giuen to the Kirk, to your particular vses, provoking thereby the Lorde to withdraw his blessing from the Land which otherwise were able to yeeld sufficient provision, both for the Kirk, King, and common wealth. Doth not God say by his Prophet: Bring all the teinds in my Thesaurie, that there may be meate in my house, and proue me now in this, sayth the Lorde of Mal. 3.Hostes, if I shall not make open the Windowes of Heauen, and poure downe a blessing vntounto you And SOLOMON sayeth, Honour the Lord with thy substance, and with the firste fruites of all thy increase: so shall thy Barnes be filled with abundance, and thy presses prest with new wine. Is it not a miserable thing, and vnworthie to bee heard tell of, in anie forrayne Countrie, that the Levites of Israell, who were in number 38000. aboue twentie yeares of age, with their wiues and children, and the whole poore of the Lande were so liberallie provided for and interteined sufficiently. And nowe amongst vsus, albeit it were but 600. Ministers to serue the whole Countrie of Scotland, sufficiente liues cannot be provided for them? yea, of them that are planted, a greate number were left little better then begging, and some notable men left altogether destitute? O miserable age, and vnhappy dayes that we be fallen into? Shall not the Papistes in their blinde zeale, ryse vp in judgemente against this vnthankful generation, who susteined thousands in their Kirkes, Abbaies, and Cloisters, besides that which they delt to the poore, vppon the Kirke-rentes: And nowe there be not so much lefte, as to susteine a fewe Ministers, Colleges, and Schooles, albeit the poore should be vtterly neglected.
May it not greatly ashame Christian Princes and others, that spoyle and suffer the Kirk of God to be spoyled. When as Cyrus, Darius, and Artaxerxes, heathen Princes, did bestow liberally, to buylde vp the temple again in Ierusalem, which NEBVCHADNETZAR had destroyed, as the books of Esra and Nehemias beare record. And the same Cyrus reverencing the God of heauen, of whom he had but little knowledge, did sende againe the vessels of golde and silver which NEBVCHADNETZAR had taken, to be restored to the temple of God, vnderunder the hand of Zerubbabel. Whereto should I insist to recite other examples, as of Asa, Iehoshaphat Ioas, Ezechias, and Iosias Kinges of Iuda, whose diligēce was very careful in reparaling the house of the Lorde, and providing for the Priests & Levits, in such sort that great heapes were left, after that all were fully satisfyed: wheranent, because shortnes of time, cuteth of amplificatiō, I remit you to the histories of the books of the kings & chronicls: wherein also, may be found, how because these Kings were zealous mainteiners of the true religion, & holy ministerie, God prospered them inal their affairs, so long as they perseuered thereinto. I might also recite a greate Catalogue of christian Princes, who following the example of such anciēt kings doted the Kirk with sufficient patrimonie. As the zeale of Constantine, & others godly Emperours and Kings; yea, euen of the Kings of our owne Nation, who hauehave bene (as our Chronicles and auncient monuments beare record) very liberall in this behalfe: But I may not rehearse eueryevery particular.
OnelyOnly this I conclude, seeing that without Religion and justice, no common wealth can stande (for these are the two pillers, whereby the estate of all well governed cōmon wealths is vp-holden) it is greatly to be feared, least this our cō mon wealth shal come to great desolatiō & decay, vnles speedy remedie be found out to stay the inconvenientes and dangers that be at hande. For as to Iustice, where is it? when wrong partiall dealing in judgement and oppression▪ yea, not onelyonly Sacrilege, but Sorcerie, bloodshed, adulterie, falshood, and all other abhominable enormities, reigne at such libertie without punishment. And as to Religion, how can it but decay? vnlesse God speedely put to his extraordinarie hande, when all ordinary meanes are taken away, whereby it should be interteined: and Idolatrie and Atheisme already entred in place thereof, in many parts of this Land, and like to enter further dayly. For albeit, many Kirks of the Realme, lack the Ministrie of the worde; there is no meanes left to provide them, for all the Kirk rent is exhausted vponupon greedie gormandes, carelesse of Religion, and that would with IVDAS sell Christ, or with the godlesse souldiars of PILATE, crucifie him for his garments; who hauehave never left off gaping, and shamelesly vrging ouer-liberal a Prince, till they hauehave gotten all in their handes. Example wee see this day, when as the poore Ministers come to that woeful platte, or send their Commissioners, thinking to hauehave the Kirkes planted with sufficient Ministers and stipendes, they are sent home emptie, when they hauehave wayted long on without all comfort. For there is nothing to augment, or advance any man, to any vacant roome, vnlesse one Minister take from another; and so be exponed to the mockage of these, who hauehave spoyled the rentes wehereupon they should be susteined, when 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 hauehave warre, or other great enterprises ado, as it is likely he is shortly to hauehave: 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 thē vponupon 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 hauehave sought, but their owne particular, with insatiable greede. And now when they hauehave done, the Lord shall so blowe vponupon 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 erectiōs 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 notEzech. 36 a most vnworthie thinge, that they who hauehave receiued glorie and honour from God, as our vnthankfull Nation hauehave, in granting vsus 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.
End of the text · Robert Pont, Against Sacrilege (1599)