Against Sacrilege

AGAINST SACRILEGE▪ The first Sermon.

I T Is of truth that a certain Poet sai 〈◊〉 when fools es •… hew one vice, they 〈◊〉 another. So may it be seen by the discourse that the Apostle maketh in the second part of this Chapter. We have heard of before, how he begouth to inuey against the hypocrisy of the Jews, who albeit they had the law of God, and gloried therein; yet were they as great transgressoures as the Gentiles, who had but the law of Nature, written obscurely in their harts: and so were highlier to be accused then the other. To prove this he bringeth in, the evident examples of their lives; being polluted with most gross sins, contrary the doctrine of the law, which they taught unto others; namely, of adultery, thieft, &c. And as to thieft, not being content to accuse them in general; he layeth to their charge (in the words now to be entreated) the most heinous kind thereof, commonly called Sacrilege: And with that, sharply he discoueres their hypocrisy, where as they would appear outwardly to keep some points of the law; in the mean time, transgressing against as great heads of the same. For they professed themselves, To abhor Idols, and Idole service, and yet fostred a great Idole in their hearts, by committing Sacrilege, thereby robbing God of his due honor, and things belonging to the maintenance of his true service. And so, albeit they worshipped not Idols outwardly, yet they offended in the like kind of sin, and thereby profaned God's holy name, which was blasphemed amongst the Gentiles by their occasion, as will hereafter follow.

And this they did in deed in the days of PAVLL, not only by stealing of God his honor from him, by preferring their own traditions above his holy commandments; and by casting off his due reverence and fear, which is an high kind of Sacrilege; but also by their wicked and detestable avarice (which is a kind of Idolatry also) they abused God's true worshipping, esteeming more of the gold of the Temple, nor of the Temple it self: And (as our Savior reproacheth them) preferring the gift of the Altar, above the Altar and offering thereon: yea, this Idole of sacrilegious avarice, was so highly honored amongst them, that the very office of the chief Priests was bought and sold for money. And with this there lacked not amongst them such Sacrilegious impiety, as is rebuked by the Prophet MALACHIE, in defrauding the Lord and his Ministry of his teindes and dew offerings, appointed for the entertainment of his service. So the Apostle concludeth most justly, the Jews as well as the Gentiles, to be under the wrath of God, and that they cannot be justified by the works of the law, more then the Gentiles, and therefore must needs seek to the justification of faith in Christ.

Now (before we proceed further in the matter of justification) because mention is here made especially of sacrilege; seeing the same was, never more abundant at any time then in this corrupt age; and namely in this Realm, notwithstanding the clear light of the Gospel shining amongst us: I think it both expedient & necessary to make some large discourse thereupon: as a common place most meet to be teached in our days. For it is marvel to consider, and hard to be believed of the godly in other cuntries; seeing the doctrine of salvation is daily so clearly beaten in the ears of all estates of this land, with what impudent faces, all sortes of men, and namely they of the greater rank, being entangled in this crime, advowe their doings, and stand for no admonitions to their account to acknowledge, let be to amende that filthy fault, whereby the holy word of God is slandered in their persons, and they give over-good occasion to Papists to rail against the word of truth, who cry out and affirm, that many Princes, Noble-men, Earls and Barronnes, for that cause have casten off the yoke of the Roman Kirk, that they may the more freely invade and possess at their pleasure the Kirk goods: Doubtless they who give occasion to so great a slander, shall render a very severe count unto God: and the very Heathen that have decored, and in ignorance bestowed largely upon their Idole service, shall stand up to condemn the sacrilegeous impiety of these men in the latter day.

Then to enter in the deduction of this matter, I mind first (as the Lord will assist me) to declare how diuerslie the name of Sacrilege is taken by writers, and how many kinds thereof there be. Then to take the proper definition of Sacrilege, and apply it to the purpose and matter, whereupon I am to entreat: And to these whom I account to be sacrilegious amongst us, which shall be the subject of this present Sermon. In the next place or Sermon, I am purposed to answer & meet the objections, that such men as we call Sacrilegious may use, and commonly use for their excuse. And thirdly, in the last sermon, to declare what punishment the law of God, and also the laws of men have appointed for Sacrilegious persons, with rehearsal of ensamples of extraordinary punishments execute by God against such, as well mentioned in the Scriptures, as by profane writers and Histories. And finally, to speak of the blessing of the Lord bestowed upon them who did advance his service, and contribute liberallie of their substance, for the up-holding and furthering thereof. So that our exhortation may tend, if not to provoke others to the like liberality, at least to move them to abstain from such ungodly dealing, as to abstract and greedely apply to their own profit & particular uses, that which hes been given of others of good zeal (even in the time of ignorance) to up-hold the service of God, so fa •… as the givers thereof then understood. The Lord grant that our proceedings may be to his glory, and that his word may fructify in our hearts.

To begin then to explain what we cal Sacrilege, I find the word taken diverse ways by writers. For (because the crime properly called Sacrilege, is odious) commonly all heinous offenses committed against public Laws of God or man, are named Sacrilegious. As the Poet calls them Sacrilegious hands that murdered CA •… SAR. The practices of Sorcerers and harlots are called Sacriligeous arts. In like manner, the violence done to Parents, Magistrates, or their laws; and generally all things that ingender public infamy or slander, may be so denominate in detestation of the committers thereof. But Sacrilege properly taken, hath respect unto God, and offenses done against his divine majesty; either by blaspheming or profanation of his holy name, or by ascribing his glory to creatures, or by contempt of his service or religion, or by abusing of things dedicate to the maintenance thereof: or turning the same to profane uses. And in sum, it comprehendeth all robbery or stealing of holy things, as the word it self by interpretation bears. Truth it is, that commonly among the Gentiles (who ascribed all the Majesty and honor of their God's unto Idols) the name of Sacrilege was appropriate to that which was robbed from their Idols, or taken from their Temples, whereinto & certain vain and superstitious ceremony •… they placed their whole Religion. As the Papists following the like superstition, commonly count no other Sacrilege, but the robbing of their relicques, & other rich apparel of their Temples and Idols. But indeed it is easy to prove by the Scriptures, and also by best approved laws of men; that which is properly to be counted Sacrilege, to be more largely extended, then to such a narrow compass. For besides things immediately done against the honor & majesty of God (whereof I cease now to speak) I find Sacrilege may be defined to comprehend & contain under it also all robbery, or unlawful intrometting, bying, or selling of holy things; as by the ensamples and testimonies following, may be evidently prouen.

For it is not to be doubted but ACHAN, in the days of IOSVA, thiefteously meddling with the excommunicate spoil of Jericho, committed thereby detestable Sacrilege, as the punishment execute against him did declare: Al-be-it these things were not taken out of any material Temple. Likewise HOPHNI & PHINEAS, sons of HELI the Priest, who spoiled and refte from the people, the Ram-flesh of the sacrifices, before the fat was offered unto the Lord, according to the Law, cannot be excused of heinous Sacrilege. The like is to be esteemed of the people, whom the Prophet MALACHIE rebuked, for defrauding of the Lord, and spoiling him of his teindes & offerings; for the which cause, he pronounceth them accursed. And in the New Testament, were not ANANIAS & SAPPHIRA, guilty of the sacrilege, defrauding and stealing from the Apostolical Kirk, the just price of the field sold by them? Their suddane exterminion to death by the mouth of PETER, doth bear witness. And would not SIMON the Sorcerer, by bying the gifts of the holy Ghost, have committed execrable Sacrilege. For the which PETER threatened him with utter destruction. So Sacrilege we see, may be committed many ways, although no material Temples be robbed or spoiled. In the civil laws also, set out by Christian Emperors, it is not only counted Sacrilege, if any man do violence or injury unto Priests or ministers of God (which kind of sacrilege is over-rife also in our days) or to divine service, or place where it is ministered; but also generally, if any break God's holy law: and in special, whosoever of knowledge, toucheth or taketh things destinat to religious uses; and maketh no scruple to buy or sell, or with-draw the same any way, are said in these laws to have fallen in crimen laesae religions, which is Sacrilege.

Now if any man would demand what be those holy things, or how far be they extended, whereof we account the intrometting to be Sacrilegious: I answer, according to the Scriptures. All things separate from the common use of men, whether it be man or beast, or lande of inheritance, together with all the teinds of the lands and other things destinate for holy uses, are said to be most holy unto the Lord: as is expressly contained in the last Chapter of Leviticus: And a little before it is said, nothing that any man doth dedicate unto the Lord of ought that he hath, be it man or beast, or land of his possession, may be sold or analyed. And if a man would redeem any thereof, he should add a fifth part thereunto. So that he may not lawfully diminish any of that thing which hath been dedicate to an holy use. As also by the sacred cōstitutiones of Emperors & Princes, such things cannot be annalied nor engaged, unless it be in great necessity: as for the relief of the poor or captives: for all these holy things are said to be in no man's possession, but to appertain to God his right. So under the name of holy things are to be included, first all things that be holy of their own nature, as are the spiritual gifts of God bestowed upon his Church, which SIMON the sorcerer would have bought: And generally, whatsoever pertaineth immediately to the glory and honor of God's holy Majesty. Of the which sort are the holy Scriptures and doctrine contained therein, the which to violate is most heinous Sacrilege; so as JOHN testifieth in the end of the Revelation, whosoever add anything thereto, God shall add against him the plagues written in the book: & whosoever taketh anything there-fra, God shall take & rase out his name out of the book of life. From the which kind of Sacrilege, the Papists of our days cannot be excused, who have falsifyed the writings of the ancient Fathers exponing the Scriptures: either by fathering vpō them such works as they never writ, or by adding, altering, or diminishing their sayings, to foster & maintain corrupt doctrine: And namely, by that Treatise lately come to light, which they cal Index expurgatorius, wherein they note all such places as make against their superstition: and will have all Imprenters of books, whom they may command, to delete and omit all such sentences, as they have thought meet to be razed out of these works. Of this sort are also they who apply the Scriptures to ungodly and profane uses, as to diuilish sorcery & charms, or to Idolatry, or profane jesting and mockage. In this first rank also, are to be counted the Sacraments of Christ annexed to the word, which in like manner have been corrupted by the Papists, ministering them without doctrine, and adding thereto many superstitious rites of their own inventions.

Nexte, in the second order of Sacrilege, we place the violence done to the Ministers of God, either in their bodies or in their office, who are called holy in respect of their function. For albeit all the faithful be called, the Saints or holy ones of the Lord, and who toucheth them, toucheth the apple of his eye, as the Prophet speaketh; yet of the Prophets and 〈◊〉 in special, it is said: Touch not 〈◊〉 •… ted, and do my Prophets 〈◊◊〉 . So they that invade or huit thē in thei •… persons▪ especially, for the holy 〈◊◊〉 ▪ are culpable of great sacrilege▪ 〈◊◊〉 they be worthy of the titles of 〈◊〉 and ministers, and do the du •… y •… ning to that charge. For they are ane chief parte of the Holy Temple of God, which may be highly violated, if violence be done to them in their persons or in their office. In the third room are to be placed things dedicate to the holy service of GOD, for maintenance thereof, such as are the Teindes, Lands, and possessiones appointed for that use. For although they of themselves in their own nature may be counted common and profane, like to others earthly possessiones; yet in so far as they are annexed to holy uses, and cannot be separate with-out the decay thereof, they may well be called, and ought to be repute holy. So it may be well concluded, that who-so-ever invade or usurp unlawfully, any of such holy things, therein committes Sacrilege. Concerning the which Sacrilege, because it is most common in this Land, and yet holden by many no great sin, but rather a lawful conquest, to appropriate such things to men's private uses. I mind specially to inciste and make some large discourse, not only in this days Sermon, but (if God grant me hability) the two Sabbath-days hereafter following.

To enter then to speak more particularly of this last kind of Sacrilege, I find it to be divided in the ancient Cannons in three sorts; to wit, when things called holy, either are taken out of an holy place, or holy things out of a profane place, or things not holy out of an holy place. Al-be-it some Civil Laws call it not Sacrilege but thieft, to take private men's goods out of a Sanctuary or holy place. Always, to speak according to the Scriptures, we may gather by examples thereof, all these three kinds to be counted as Sacrilege: For all-be-it the name of Sacrilege be rarely found in the Bible, and peradventure not expressed in all the Olde Testament; yet it is alike, if we find the equivalente thereof, as when meddling with Holy or Excommunicate things, is called in Hebrew Hherem or spoiling of GOD, for the which he pronounceth a curse upon the doers thereof. As when NEBVCHADNETZAR spoiled the holy vessels and other plenishing out of the Temple of God in Jerusalem, all-be-it that plague come of the Lord, yet no doubt he committed a great sacrilege, by taking of these holy things out of an holy place. Which made CYRVS (although he was an Heathen King) having some sponke of Religion, to send these vessels again to the house of God. Also, to prove it to be Sacrilege to take away holy things, all-be-it not out of an holy place or Sanctuary, the ensamples before adduced sufficiently prove. As to the third, the treasures laid up in the Temple of Jerusalem by private persons, and taken away first by IOAS King of Israel, and thereafter invaded by HELIODORVS at commandment of king SELEVCVS, no man can say but both the on and the other were moved with a sacrilegeous greede, to apply the same to their own commodity. The plague wherewith HELIODORVS was smitten, may well ratify it to be truth.

But as to these two sortes of sacrilege, to wit, to rob & take away holy things out of an holy place; or unholy things out of an holy place, we need not in this corruptage to vex our selfs much therewith. For who will now commit any treasures to be kept in Kirks, seeing the most part of them be as open as the Kirk-style, as we use to speak. And to rob anything out of them, it will not in-rich the sacrilegious, unless it be some poor thief for necessity, to rob a piece of a benke or window-bands, or such trifles. Therefore it is the second kind of Sacrilege that we have to entreat of, concerning the rich sacrilegious thieves, who meddle not with small matters, but with lands, teindes, and great possessions, not regarding in what place things dedicate to the holy service of God be found, so they may catch & apprehend them. And first this I gather for a good ground, vpō that which hath been already spoken, that all they who appropriate to their own private uses, the patrimony and rents of the Kirk, defrauding thereby, & disappointing the Ministry, the schools, and the poor, of that which should justlye pertain to them, are to be holden sacrilegious. And consequently, that there be mo sacrilegious in Scotland (considering the quantity and revenues thereof) then in any other country, that hath embraced the true light of the Gospel of Jesus Christ. Whereof almost all men amongst us will be called professors; but in that point, not a few number are become transgressoures.

Then to compare time with time, & our estate with the estate of the people of the Jews; we may understand and perceive, as in the days of PAVLL, when he wrote this Epistle, the Jewish people were rid of external Idolatry, having their Temple purged frō the pollution of the Gentiles; & having liberty granted unto them to use and exercise their Religion: So hes the Lord delivered us of his mercy from the Papistical Idolatry, & our Temples from their superstition: yea and freede us from the tyranny of them that held us in the thralldom of conscience. Yea, (I say) our estate hath been far better in this behalf, then that of the Jews. For as to them, although they had an outward face of Religion, purged from external Idolatry; yet the doctrine of God his law, was in many chief points corrupted, by false and wrong wresting and exponing thereof, by the Scribes & Pharisees, and others pretending themselves to be Doctors thereof. Whereas, (praise be to God) since the first reformaof religion amongst us, the poor doctrine of the Gospel hath been continued in ane estate, without any substantial point of error, with discipline agreeing thereunto. And whatsoever hath been cast in by Satan to disturb the same, the Lord hath not suffered him hitherto to prevail. But as the byers & sellers were not cast out of the Temple of Jerusalem; albeit Christ with his whip preassed diverse times to expel them: So for all the crying out and preaching of the faithful messengers of God, with threatenings used against such persons; yet they cease not, bur add daily more and more, as well they of the nobility, as others following their ensample, to rob, spoil, buy, conquest & occupy the kirk-rents.

Herefore, if the Jews might justly be accused by the Apostle, who being contented to have a bare knowledge of the Law of God, lived no better then they that lacked a law: How much more we, who brag of a sincere knowledge of the Gospel, as being needful to order our lives thereby; not only live otherwise licenciously, but also many amongst us (so far as in us lieth) stop and hinder the propagation of the kingdom of Christ: In so far, that they hold him a man of no account, having any power in these corrupted days, who hath not polluted his hands with some spoil of the Kirk-goods. And as to the doctrine of the word, it is so become loathsome to these men, that if they hear it, they hear it with deaf ears, & are no more moved at the rebuke of this their sacrilegious dealing, nor if they were stupide blocks or Idols, without all sense of hearing. For they cease not still to maintain and advance this detestable sin: And daily inuente new practices and coloured titles of the law, to augment and foster the same, both in heart and deed▪ Notwithstanding that such devourers of Christ his patrimony are▪ reckoned by the godly Fathers, to be murderers of the poor: for it is a certain kind of murder indeed.

And to this purpose, I will here cite certain of the authorities of the ancients, that it may be known how odious this sin of Sacrilege was in their eyes. AUGUSTINE upon JOHN speaking of IVDAS the traitor, writeth this. IVDAS is amongst the Sain •… es: IVDAS is a thief, yea a sacrilegeous thief, not a thief of the common sort. A thief of purses, if criminal persons of all kind of thieft be damned in judgment: more of that thieft which is called peculatus. For peculatus is the thieft of public things. And thieft of private things is not so judged as public thieft. How much more detestablie is a sacrilegious thief to be judged? Who dare be bold to steal, even from the Kirk of God. Who stealeth anything from the Church, from that forth is compared to one that is lost. This far AUGUSTINE. In another place, calleth the teindes, the tribute of needy souls.

And that so many poor as die in default of paymente thereof by famine, they that with-hold the same, and apply them to their own particular uses, are to be holden guyltie before the justice seat of God, of so many murders. AMEROSE likewise willeth, that the goods of the Church be given to the use of the poor, rather then the sacrilegious enemy, to spoil and carry the same away. And HIEROME writeth thus, To bereave anything from a friend is thieft, but to defraud the Kirk is sacrilege. To reserve that which is to be bestowed upon the poor and hungry, is ether craftiness or fearfulness, but to with-draw anything from it, is a most manifest impiety, and passeth the cruelty of all robbers. I might cite many ancient Cannons of councils, to this effect (besides the cannons & authorities of Bishops of Rome, which are innumerable, & others mentioned in the decrees collected by GRATIAN) but for shortness I remit them that list to read of this matter, to the seven & eight Cannons, of the council called Gangrense, holden about the year of Christ. 324. Item, the Council of Carthage -4. cap. 31. & 32. And of Antioch cap. 25. Item, the Council called Agatheuse, holden about the 440. in diverse Cānons thereof: with many other to the like purpose: Yea, the Ethnike PLATO writeth in his laws; that of all heinous doings; it is to be counted on of the greatest that is done against holy things. And further he saith, the sacrilegious hold one of three things, either that God is not, or that he regardeth not the things done by men; or at lease, will be easily reconciled, when such impiety is committed with sacrifices, and such ceremonies as were used amongst the Gentiles.

But now to take up this matter for the present, it is expedient to declare howe this Idole of sacrilegious avarice first begouth to take root amongst us; and by what means it was increased and nurished: And finally, what great and hydeous branches it hath spread through the whole cuntrie. The beginning indeed was small in respect of the increase: For at the first reformation of Religion amongst us, they who took the work in hand (which were an few part) moved of a pure zeal to God's glory, and advancemēt of the Gospel of Jesus Christ, stood not to hazard life, lands, and whatsoever they had, to promoate the good cause: and according to their zeales, the Lord granted them a good issue of their enterprise. Yet a great many, not only of the raskall sort, but sundry men of name and worldly reputation, joined themselves with the congregation of the reformers, not so much for zeal of religion, as to reap some earthly commodity, and to be enriched by spoil of the Kirks and Abbey places. And when the Preachers told them that such places of Idolatry should be pulled down, they accepted gladly the enterprise; & rudely passing to work, pulled down all both Idols & places where they were found. Not making difference between these places of Idolatry, and many Parish-Kirks, where God's word should have been preached in many parts where they resorted, as in such tumults and suddainties useth to come to pass, namely, among such a nation as we are. So their persons (I mean so many of them that had more respect to the spoil of Kirks no •… to religion) I count to have been the first sacrilegious amongst us.

With these I join another sort, both of Gentlemen and laborers of the ground, that were put in hope to have their •… eindes all-to-gether discharged. And in that respect (rather then any zeal of religion) did assiste the reformation. Now albeit, they were frustrate of their expectation, yet their intention being to appropriate the Kirk rentes to their own use, they cannot be excused at lease of a sacrilegious meaning.

An other thing fell out at that time, which may be excused by reason of necessity, when as the Lord's, and some of the Nobility, principal enterprysers, of the reformation, having to do with the French men, and many their assisters of our own Nation enemies to these proceedings, were forced not only to engage their own lands, and bestow whatsoever they were able to furnish of their own patrimony, for maintenance of men of war, and other charges, but also to take the Lead & Belles▪ with other Iewelles and ornaments of Kirks, abbayes & other places of superstition, to employ the same and the prises thereof to resist the enemies. The most parte of the Realm beand in their contrary. This I say, cannot be altogether blamed. For in like cases we find examples in the Scriptures, how things dedicated even to the true service of God, for necessities cause, were distracted and employed to stay the fury of enemies, not only by such Kings as had made defection from the purity of Religion, but also by one of the most godly Kings of Judah, EZECHIAS by name, who gave to the king of Ashur, to pacify his invasion, not only all the money that was found in the house of the Lord, a •… d in the Kings treasury, but also pulled off the plates that covered the doors of the Temple, and the Pillers which he himself had covered with gold. And by the Civil Laws, and Cannons of councils, it is permitted for necessities cause (as for ransoming of Captains) to annaly such things, as be dedicat to the service of God But this is no excuse to them, who in that time of tumult for their own particular gains cause, meddled either with gold, silver, or other thing that maintained the Idolatry & superstitiō of Papists. For they could not usurp it with good conscience. Although (for eschewing of great inconveniences, there was a law, and act of parliament made, to absolve thē before men, called the act of Obliuion. Albeit I cannot see how these men (not being constrained for maintenance of the public actiō) may be sufficiently excused in good conscience before God; that meddle with either bells, lead, relicques, Jewels, stones, timber, or such like things of any effectual valure, taken by thē of the demolishing of abbeies, cathedral-kirks, Frieries, nunries, or any such like places, which ought rather to have been bestowed vpō the kirks affairs, or vpō the poor. And in tokē that God was offended with thē, making the spoil of the kirk to cleave to their hands; it was shortly seen, that the Lord blew so upon it, that it vanished away from the most part of them. And they that think now to make profit by spoiling the kirk, shall feel a judgment of God following them, as many of them already confess by experience, that their houses are nothing enriched, but rather damnified thereby. For there followeth such a curse, & secret mishap vpō that kind of graith, that when even for necessary causes, it is applied to profane uses, oftentimes, it neither profiteth them that give it, nor that receue it. EZECHIAS was not delivered from SENNACHERIB, for all that he gave him. For he immediately brake his promise. And the Lead that was taken off our Kirks and Monasteries, a great parte perished by Sea, and another was little advantage to them who meddled therewith.

But all this was of small account, in respect of that which after hath followed, and daily falleth out in this unruly common-wealth. For from the year of our Lord 1560. unto this present time, the greatest study of all men of power of this land, hes been by all kind of inventions, to spoil the Kirk of Christ of her patrimony, by chopping and changing, diminishing of rentals, cōuerting of victual in small sumes of money: setting of fewes within the avail, •… ong tackes upon tackes, with two or three life-rentes, with many twenty years in an tack, annexationes, erectiones of Kirk▪rents, in temporal livings and heritage, pensiones, simple donationes, erecting of new patronages, union of teindes, making of new Abbattes, Commendatares, Priors, with other Papistical titles, which ought to have no place, in a reformed Kirk and cuntrie; with an infinite of other corrupt and fraudfull ways, to the detriment and hurt of the Church, the schools, and the poor, without any stay or gain-calling: till all the revenues of the Church are so wracked, that the posterity may look for a plain decay of Religion, which cannot stand unless it be holden up by preaching; and preaching cannot be had without provision; unless God by some means put to his merciful hand, and remeid these evils. For this deceitful Idole of avarice, in spoiling the Church goods, hath so ceased the self in men's hearts, that amongst us, the means are already taken away in many parts▪ where by the ordinary ministry should be sustained. Yea, a great part of the Realm lack Pastors and Ministers. The Kirks are revived, and many of them made Sheep-coats, or applied to more filthy uses. O; what barbarous cruelty is it to behold and suffer so many poor souls perishing, for lack of their ordinary food! which is, the word of God, not only in the out-Isles, Hie-lands, and Bordoures of Scotland; but also in many partes of the Law-lande; so that either Papistr •… e and Idolatry must needs enter in again, or either plain Athiesme take place, with all contempt of Religion, amongst these miserable destitute people. And what a count shall they give unto God, that are the cause, not only of murthering the poor, by withdrawing from them the food of their bodies, but by causing so many souls lack the Spiritual food, whereby they should be nourished unto everlasting life in Christ, by their insatiable avarice?

Truth it is, Parliamentes have been convened, and acts have been made, for providing Ministers of competent livings; for reparaling of Parish-Kirks, for training up the youth in schools of Theology. It hath been also promised, and subscribed in writ, by a great parte of the Nobility, that the poor laborers of the ground, should have an ease and relief of the rigorous exacting of their teindes: and many other good things have been devised, tending to the advancement of the glory of GOD, and establishing of Christ his Kingdom. Amongst us, namely, in time of the government of that good Regente (whom for honors cause I name) who although he could not do all that he woould have done, (having so many hindrances and enemies;) yet his doings might have been a perfect pattern of Godliness to the rest of the Nobility, to make them been content to live upon their own rentes, and to cease from robbing and spoiling the Patrimony of the Church. But experience hath declared, and daily doth declare, the moste parte of such professoures, under-takers of Religion, and for-faking of Idolatry, to have fought, and yet seek none other thing, but to pull to them-selves the Church-goods possessed by Papists: And to foster as a Serpente in their bosom, that venomous Idole of avarice. For all insatiable auaricious persons, are Idolaters indeed; and it cannot be, but by making a God of unlawful gain, they deny the living God, dishonoring him most ignominiously, by setting in their hearts that Mammon of iniquity (which they love better then him) in his place. And if all avariceous men, generally after this manner may be called Idolaters; how much more they, who spare not to fil their houses with the spoil of the Lord his house, and of the poor. How dare they either call upon his Majesty, or come in his house of prayer or take his name in their mouth, whose harts are polluted? Doutles, (as the Psalms testify) GOD shall set himself a severe judge against them, & set their offenses before their faces, to their just condemnation, without they amende their doings, whereof there is over-little appearance in many of them.

What better are these men, with their •… eined profession, then the soldiers that crucified Christ our Savior? to have his garments to parte amongst them? yet in some case they are worse, for they will not be contented with usual partage, nor to cast lots for Christ's coat, but everyone would pull from another; some the Lands, some the teindes, some the patronages, some the Prelacies, some the other benefices: Ay the mightier prevailing against them of less power, & such as they may hinder. And albeit, there be many ungodly contentiones and controversies in the lande (namely, amongst great men) yet for no cause arise there so many pleadings in the law, as for the teinds & Ecclesiastical goods: how many braulings and debates? how many convocations of the Kings lieges; yea, how much shedding of blood in diverse parts is committed for such causes. In the mean time, the poor laborers of the ground, who should have had an ease and moderation of the severe payment of their teindes, to relieve their necessities, (they being so hardly handled by their masters and over▪lords in other cases) not only get no commodity there of, but suffer great damnage, being compelled to leede the whole teindes, both corn and straye to the use of their gredye masters, or others vn-juste possessoures of the same, to their vine-yairds; yea, often-times the stock, and remanent of their corns is w •… acked, and put in point of tinsell, for lack of tymous teinding. I cannot tell if any man o •… good conscience, that truly feareth GOD, should study or labor to stay or compone these controversies that rise in the land for the Kirk goods, amongst such greedy and unlawful possessors of the same. The Ministers of the word in the meanetime not being sufficiently provided, nor the other affairs of the Kirk furnished, with the necessities of the poor: wherefore the teindes in special were appointed, who are altogether neglected, •… nd idle bellies, with such as are rather enemies then friends to the true Kirk of Jesus Christ, fostred and upholden thereupon. For the which cause, amongst many others, the wrath of God is threatened continually from time to time, & may most justly fall upon this unthankful land, and inhabitants thereof, who having the Gospel of the Son of God, so liberally, purely, & peaceably offered unto them, that no cuntrie hath, or hes had the like; not only disdains and abuses it by their wicked lives, but also stays & takes away by such Sacrilegious dealing, the ordinary means whereby the same shall be interteined, & without the which it cannot continue, laboring so far as in them lieth, to banish Christ and his gospel from amongst us, regarding more his pelf nor himself, & are to be counted double murder •… rs both of bodies and souls of men, as hath been told before.

Herefore, to conclude for the present, I would earnestly exhort all them that fear God truly, & specially you of this congregation committed unto my charge, (albeit I suppose there be not many amongst you defiled with this filthy crime of Sacrilege) that ye be not partakers with them, who are involued in this sin, but rather abhor and reprove it. And if they will not hear your admonition, condemn their doeinges at lease in your conscience. And this I speak the more earnestly, because I fear there be some amongst you, that will rather pay your teindes and duties, to such idle bellies, as devour up the sweat of your brows & your servants, for nothing doing to your commodity, nor to them that labor in the vine-yaird of the Lord, & others to whom the same ought justly to pertain. And think it not sufficient excuse to say this is a common fault through the whole Country, which we cannot mend; for an evil thing the more common it be, is the worse. And the Wiseman saith, Follow not the multitude in evil doing: Therefore, suppose the committers of this crime amongst us, like senseless blocks, pass over and shrink not for any admonitions, exhorting them to repentance; & skarsely one amongst the whole multitude, labor to take up him self and amend the fault, or to restore anything wrongfully withholden by them from the Kirks use; and therefore the greater damnation abideth them, for ought we can see; yet think not with yourselves we may do as other men do, or at least behold their doings, and be nothing moved there-with. For they that will not lament for the contrition of JOSEPH, that is, for the estate of the Kirk of God, being ready to decay and come to ruin, by the doings of such ungodly Kirk-robbers, are not worthy to be counted amongst the true members of God's holy Kirk. The Lord for his mercy grant that all our hearts may be effectually moved to know our duty in this and all other behalfes; and that he will make us obedient for our partes, to his will and commandments, and put remedy to the desolations of his Kirk, by such means as he thinketh best. To him be praise and glory forever and ever.

AGAINST SACRILEGE▪ The second Sermon.

L Onger discourse upon this text, besides the things already spoken of, being required at my hands, according to my promise, to meet the objectiones and shifting excuses of men of this age, who cloke their avaricious and gre •… die appetites, to appropriate to them selves the Kirk-rentes, I am now (as the Lord will assist me) to enter in to answer to such things as they may allege, and commonly alleages for themselves, to color their corrupted sacrilege. I intend therefore without more process, to gather the same in such order, as I think the best advised amongst them, might propone the same, and to give particular answers thereto, with resolution according to God's word, & good reasons and laws of men. And so to take away all vain excuses, whereby they would flatter thenselves in their sin, & fyle the eyes of the ignorant & simple souls, that perceives not their driftes. Protesting always, that if (carried with the zeal of truth) in progress of this mater, I use some vehemency of speeches, I do it not for offense of any particular person (the Lord knoweth) but against the vice itself, to labor so far as in me lieth to convert, at the least some of them that have passed ouerfarre, and over▪seen themselves in this matter, to amendment, by considering with themselves, better then they have done of before their duty by such advertisement, as I am hear to give you that hear, and all others that will inquire of me, concerning my judgment in this argument, & things depending thereupon.

To come then to the first general excuse, and pretended reason that I think these men may allege, who esteem this kind of alleged sacrilege to be no sin at all (it being so universal amongst a great multitude) or at lease, not such a kind of sin nor so odious, as I would aggrege it to be: they will say therefore that giving their intromission with such things, as sometimes pertained to the Kirk were unlawful (as they would not grant it to be) yet the name of sacrilege in the proper signification cannot be extended thereto. For even in the laws which I would allege to prove it, and by the writers there-upon we find, it is not properly called sacrilege, but quasi sacrilegium, or instar sacrilegij, that is like unto Sacrilege, to take away any of that money or other things given to that immortal God, for up-hold of his Religion and service. I answer, this is a poor shift, for the laws giveth it as odious a name, calling it crimen peculatus, and crimen laesae religions, that is to say, a crime and guiltiness of stealing the public money, and a criminal offense against religion. But (as I said before) we take sacrilege according to the meaning of the Scriptures, & good laws of Christiā Princes aggreable thereunto. As indeed the very nature of things in themselves lead us unto this, taking the argument from the less to the more, that we must needs confess it to be a greater sacrilege, to take from the Kirk a barrony of lande, or the teinde of a whole Parish Kirk, being of the valure of many chalders of victual, nor a little thing, as a Silver cup or chalice out of a Sanctuary or material Kirk. For the greater the thieft or spoil of the holy thing be, it is the greater Sacrilege. And as to the place out of the which the holy thing is taken, it makes not much to the matter in the law of conscience. But to put it out of doubt, that this kind of spoiling the Kirk, and defrauding of her right; by the word of God is properly to be called sacrilege: No man can deny but to spoil God is sacrilege. Now the Prophet MALACHIE proveth against the Jews of his days, that they spoiled God, Because they defrauded him of his teindes and offerings, and therefore were all ac •… ursed with a curse. Which is the just punishment of a Sacrilege. And very nature it self teacheth us here-unto. For men understand naturally, and will confess that to spoil or steal anything from a private man is a great offense: how can they then deny, that to spoil or steal from God things dedicate to his service, is a more high and heinous transgression, and cannot be more properly termed by any name then Sacrilege.

But yet these men will allege, that the authorities cited out of the Olde Testament, to prove our purpose serve not sufficiently to that effect. For, albeit in the Levitical or Ceremonial law of MOYSES, not only the teindes, but also the lands given to the sustentation of the Priests and Levites, were separate from the common use of men, and called Holy; yet that law being abrogate, or at the least ceasing and taking end, the substance thereof being accomplished in Christ, we are no further bound to the observation thereof. Therefore, the argument taken frō that law, concerning holy things, ought not now to have place, neither concerning the teindes, which are not now add •… tted to be paid iure diuino (that is of God's Law) as the Cannonistes speak, and much less concerning Temporal lands, given to the Church in time of Papistry, the which now cease to be of that nature, to be esteemed holy. First, before I answer, I am well contented there be a distinction made between the •… andes and Teindes, leaving off to speak of the teindes till afterwards. Then I answer concerning these Lands or annual rentes, out of Lands delated and given to the Church, that although the Levitical Law, with the Ceremonies thereof, concerning the outward observation hath taken an ende, and is fulfilled in Christ; yet the substance of the policy, concerning interteinement of the service of God, and up-hold of religion still remains. And it is no less necessary, that the ministry of God amongst us be maintained; and that sufficient provision be made to serve other Godly uses, where-unto the Kirkerentes ought to be applied nor it was, that the Priests and Levites should been up-holden in the time of the Olde law. And as to the holiness or vnholines of these lands and revenues: albeit in their own nature (as I said in the former sermon) they be like other earthly possessiones; yet in so far as they were applied to an holy use, they may well be called holy possessions and rents, as the Kirk is holy, to whose use they are appointed. Then I say, the end and first cause wherefore these lands and rentes were given, being therewith to up-hold the holy service of God, a like thing in substance, as well in the Evangelical, as in the Levitical Law; and the same being separate, dedicate, and mortified (as the Law speaketh) to that holy use, it can no more be lawful to abstract the same from godly uses, then it was in time of the Olde law, the Ministers of the word not being otherways sufficiently provided, nor other godly uses for maintenance of religion, and of the poor members of Christ, being duly considered and served.

But yet they may make instance and say, that the gift of things bestowed to to the Kirk of old, by our forefathers in superstition, was for a certain cause, to wit, to pray for the Dead, say Messe, and do other superstitious & Idolatrous service, which now is not to be used. And therefore the cause ceasing, the effect should also cease: And consequently, things given for such abuses should return to the givers or their airs, or at least to the Prince to be otherways employed. As to that theorike of the Law, the cause ceasing, the effect ceases (giving it to be true) I answer with a distinction, which the Lawiers themselves make, that thereby, two kind of causes ar to be considered in things, to wit, the impulsive cause (as they call it) and the final cause. Now, albeit it be true, that the final cause ceasing, the effect commonly ceases also. Yet it is not so in the impulsive cause, which all though it ceasis, it makes not the effect of the final cause, which is the principal intention to cease. But so it is in this case. For albeit it may stand, that one of the causes that moved zealous men in time of blindness, to give diverse things to the Kirk, and to places then called religious, was to pray for the dead, and to do other superstitious seruie •… , being persuaded by Monks, Friers, and others of their opinion, that such prayers were valiable to deliver souls out of Purgatory, which may be called the impulsive or moving cause: Yet the principal & final cause was (no doubt) that they minded to serve God thereby. For if they had not believed that these their gifts were to be applied to the service of God, and godly uses, they would never have 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 upon such donations, in the words dispositiue, ever bearing this clause, Deo & Ecclesiae, to God and his Church, before they make mention of any Saint, place, or other use, whereto the same was to be applied. Now, seeing all these gifts are so given, it is reason that God being first named in the Charters, have the first place, as best and worthiest, and as the principal receiver of these donationes, which are nothing else but a small portion of his own, which he before hath given unto them. A •… d as a certain zealous man was wonted to say, let God have his life-rente, as the first person expressed in the charters, & take thē the rest.

I add to this answer, giving, not granting, that the principal & final cause where fore these gifts were bestowed should cease, yet it is no reasō that the same should return to the givers or their airs, being once simply disponed, & givē to the kirks use; yea, and mortified thereto, as they use to speak, which the laws call public dedication to the Church. But in the same, in that case, if the cause wherefor they were given be not a good cause, these gifts are to be applied to more godly uses, & not profane uses, according to that common rule of the law, quod semel Deo dicat est deo, &c. The things once dedicat to God may not thereafter be applied to profane uses, without great necessity, as for redemptiō of captives, or other like cases. And for this purpose maketh that notable decisiō of Modestine an ancient jurisconsult, where of the sum is. That a certain leg •… cy being left to a city, 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 legacy should return back to the airs of him that left it, but the same ought to be bestowed upon another lawful use. And as these laws contain great equity, so were they well practiced in the days of AVGVTTINE. For when the Magistrates did take from the Donatists their possessiones, which they had of the Church, and they complained and disputed, that none should be deprived of their revenues; for dissention of religiones cause. That holy Father answered, that these goods pertained to the Kirk, and therefore being rightly taken from them, who had made a separation from the Kirk, the same should be applied to other Godly uses of the Kirk. As to the Princes part in these matters, we shall speak (God willing hereafter) But yet to answer further to these men, who object that their predecessoures (as they say) gave such lands and rentes unto the Church, in blind zeal, and so they have reason to take the same again. The antecedent or assumption of this argument, albeit it were admitted to them to prove, I suppose it should remain vnprouen by a great many of them, who are most greedy to invade the Kirk-rentes now adays. For such as they be readier (as the Proverb saith) to eat the Kirk-loaf, then to give it. Yet supposing it were verified, it is of no force to serve their turn, neither doth the consequent follow thereupon. For although they, or their antecessors had given such things to the Kirk, by what reason should they take the same again at their pleasure? For what is freer then gift? or what is more dishonest and against humanity, then to take the gift again being once freely disponed? supposing it were given to a private man, whereof he had brooked long possession. Howe much more shameless and dishonest were it to the giver to take it again by force. Then by stronger reason should this be thought unlawful, concerning things given to God and his Kirk, which (as the Scripture showeth) cannot be redeemed again, but is to be restored whatsoever is defrauded thereof (although it were by ignorance) or else the value, with a fifth part more. To this purpose pertaineth that solemn protestation, which the people made when they brought in their teindes and offerings to the Lord. And although these be counted among the Mystical politick laws, yet the substance thereof (as was proved before) remains, to wit, the law ought not to defraud God & his Kirk of their duty. To the which purpose, yet let us hear what AMBROSE (a godly father) speaketh of such men, as would cal back again that which they have givē to the use of the Kirk. There be some (saith he) who after they have givē their goods to the kirk, rashly think to revoke the same, of whō, nether the former gift deserveth thanks, nor the latter doing is allowable. For the former lacketh judgment, & the other hath with it Sacrilege. There be some whom it repenteth to have distributed their goods to the poor; but concerning them that so repent, it is only to be feared, •… hat they shall not repent of this their rep •… ntance. See how this ancient father doubts not to cal them sacrilegious, who take again from the kirk anything, albeit they themselves have given it. To this agrees very well the law of Iustiniane, in this sent̄c •… . Seeing it lieth in the heart of a man, to do or not do anything that he intendeth, it becometh him, either not to proceed to the doing thereof, or else haste to perform it: Not defrauding his purpose by any crafty color of his irreligious mind: & so much the more this ought he to take heed to, if the gift be depute to godly uses or persons of religiō, least he be found not only void of religion, but also ungodly. And so be subject not only to the penalty of the law, but also to punishment from heaven. And notwithstanding, not only he, but also his successors in this case shall be compelled to restore that which they have taken & wit-holden, with the rest that follows. To the same purpose it is is said in another law, written in the same title of Donationes, speaking of things given by men's predecessors, that it availeth nothing to say such things pertained to our progenitors, after that the right and donation thereof is deuolved to others.

Yet to beamfill their first argument, these men may allege & say, that things dedicate to the kirk in Papistry, were dedicat to Idolatry; which was not only unholy, but also abominable before God, & consequently the lands & rents so dedicat can no ways be called holy, and so apparently would infer, they ought not to be applied to the holy service of God, but rather to profane uses. This argument they see not how much it makes against themselves. For if these things offered to idol service be abhominable, why bring they abomination into their houses? & so procure a curse against themselves. For the Scripture saith: Couet not the silver nor gold that is upon their Idols, nor take it unto thyself, least thou be snard therewith. Bring not therefore abomination into thine house, least thou be accursed like unto it, but utterly abhor it. Again in another place it is said, There shall nothing of the damned things cleave unto thine hand: That the Lord may turn from thee, the fearcenesse of his wrath, and show thee mercy, when thou shalt obey the voice of the Lord. Now although this be written in the Olde Testament, it astricketh and bindeth as well us as the Jews, Not to covet after evil and unlawful things as they did. For these things are written for ensamples to us, as the Apostle showeth. So albeit the law of Deuteronomy is not to be urged precisely in all things, yet as lusting after evil things, is ay covetousness, so thieft is ever thieft, and Sacrilege is ever Sacrilege.

But yet they whom we accuse as sacrilegious, may make instance, and say, how can ye call always things dedicate to Idolatry holy things? And again, if these things cannot be handled or intrometted with in any sort; how can ye apply the same to the use of the reformed Church, and true service of God? seeing ye abhor Idolatry, and hold such things abhominable. For answer, first I deny that these things were dedicate only to Idolatry, for I have prouen the contrary of before. And as to that allegiance, that things dedicate to Idolatrous service, if they be abhominable, how can they be applied to the service of God, in his reformed Church, being abhominable in themselves? I say, Sirres, we lack not examples of the Scripture, that such things may and should be employed to the true service of God. In the spoil of Jericho, The Lord commanded, that all the silver and Gold, and other mettle that was found in the Citty, should be put in the treasure of the house of the Lord. In the which (no doubt) many things were, that had been dedicate to Idols service. And yet in the mean time express inhibition was made, that no particular man should meddle with any thereof, least he make himself execrable thereby. And the punishment that was executed against ACHAN, declared how far God was offended with that transgression of that his commandment. The like may be spoken of things taken in war by the Israelites of their enemies, as of Midianites and others. And of Gideon, who made sacrifice to the Lord of his fathers bullock, and trees of the gr •… ue dedicate unto Baal. And under the Law of the Gospel, the Prophet showeth, that the Gentiles shall bring all their riches to serve the Lord, and to beautify the house of his glory.

Now, because in this there is no great question, we come to more pithy apparent arguments, that our Kirk-robbers allege for th •… mselues. The Kirk-rentes, (say they) namely, the first kirk-lands, for the most parte were given by Kings, his majesties predecessors, moved of blind zeal to the Kirk, in time of Papistry (for such abuses ar now abolished) to abbaies principally, & other places called religious, to pray for the dead, sing & say Messes, & to use other their superstitious service. The which lands & rents so given, have greatly hurt & diminished the patrimony of the crown. Therefore the king with advise of his estates in Parliament, hes called in & revoked these donations, namely, of lands, & taken them again to his Hienes own patrimony & disposition. And we again, have obtained some of these lands, erected to us & our airs by liberality of the Prince in temporal livings or lordships. And so we possess the same justly by our lawful titles, therefore we ought not to be railed on, nor called Sacrilegious possessors. I answer simply (not for offense of any, but to utter the truth) that I judge these kind of erectiones, or whatsoever new required titles by such means that the possessors can pretend, to be altogether unlawful. But this question requires greater consideration: which standeth in two heads. The one is, what entereste the Prince hes, or may justly pretend in Ecclesiastical livings. The other, what right or title thereof, he may dispone unto others. As to the former of these two heads (without offense of the Prince I speak) who is prejudged by this kind of dealing, as well as the Church: I say, that Kings in so far as they be called, nurishing Fathers of the Church, they ought to see sufficient provision be made for up-holding the service thereof. And the Kirk again, to bestow all duty for furthering the Prince in the public affairs of the common wealth. But the Prince to suffer the Church to be spoiled, not having first provided sufficient means, how they that serve in the Kirk may be honestly interteined according to their estate, with the other affairs thereof. And the schools and the poor (who ought not to be neglected) well seen to, it cannot stand with good conscience, law, divine nor human.

Therefore I say (albeit these men allege the Church-rents to be over-great) to begin at the spoil of the Church, the other not being done, is a very preposterous order. When AHAB, being but a very wicked king, would have taken NABOTHS vine-yarde, he offered first to give him a better vine-yard then it was, or the worth thereof, if it pleased him (he being a private man) in money. And so he would have done indeed if NABOTH had accepted the condition. Now, to take from the Kirk of God, which is more then to take from any particular person, a great parte of the rente thereof, and give nothing in the place of it, nether to make sufficient provision for the necessary affairs thereof, I think the like example hes not been practiced in any Christian Country, or common well heretofore. If they will give instance of our neighbor cuntrie, there is no comparison; for they that serve in the Kirks there, at least are all well provided of livings: But they will reply; The Parliament & estates agreed to take these Kirk-lands: Therefore it ought to stand as a law, and it is not now time to dispute nor reason thereupon. But howe many acts of Parliament (I pray you) are oftentimes again called & annulled by contrary acts. And how can they be annalyed or bought, vake (unless they be first reasoned upon: Yea, this were a very hard & rigorous dealing in a Princes minority, to make a law, not only prejudicial to God and his Church, but also to the Prince himself (if it be rightly considered) and yet no man to have place to speak against it, or to suit any reformation. The Civil law says, that things done in prejudice of the Kirk, albeit confirmed by laws, are to be rescinded. And all such statutes (saith the Emperor FREDERICK) should be raised out of the act books. Moreover, the laws made after this manner, in prejudice of the Kirk, may well be declared null in themselves. Because the most part of them were made in the Princes minority, as also, because that represented the third estate for the kirk, had no commission nor power from the reformed Kirk, being Bishops and Abbottes, the most parte of them, of the papistical promotion; protestation being made also publicklie for nullity of their proceedings.

But leaving now the Princes parte, who is indeed nothing helped nor enriched by these annexations & assumptions (as they cal them) of the kirk-lands & rentes, for if they were, it should be more tolerable. I come to the second head concerning them to whom the Prince hath disponed in heritable titles, the lands and rents of the kirk, by new erectiōs (as they term thē) in temporal livings or lordships. These kind of dispositions, I affirm to be more unlawful a great deal, nor if the Prince should have holden the same in his own hands: yea, moreover I say, such gifts & dispositions may not stand lawful lie, neither by the law of God, civil laws, nor municipal laws of the country. For as to God's law, I think they will acclaime to no warrant of it, because it maketh directly against them, & involving them in the estate of Achan, Ananias, & Sapphira, procureth rather a curse against them, without they repent & amende. Which the Prophet MALACHIE pronounceth against such persons, as defraud the Lord of his teinds & offerings. And as to the civil Laws & Ecclesiastical cannons, we may easily find an infinite number against them, forbidding all alienation and distraction of Church-goods to the use of any particular person. Read the first book of Justinian his laws, in the volume called Codex, in the title, de Sacrosanctis Ecclesiis, and others titles following, wherein all alienation of Kirk goods is decerned null and of no force; and the things alienated are commanded to be restored. To the same purpose agree the laws of the new constitutiones, called Authentickes, in so far, that it is not permitted to the Prince himself, to permit or change, with any of the goods of the Kirk, called vnmoveable, unless he give the better in steed thereof. And LEO the Emperor sayet •… , that they who dispone these goods, have Sacrilegious minds. Therefore they who have persuaded our Prince (whom God preserve) to annaly or dispone to themselves, or to others, these Kirk-lands, have done that they might to have him counted Sacrilegious as they are. The law also ordeineth the byers of these goods, to lose the price, and to restore the goods again▪ The Notars of such contractes, to be banished; the Judges that ratify the acts of such alienationes, to be deposed from their dignities. Howe much more are they to be judged gyltie and punished, that take and usurp those goods, without alienation to their own commodity.

I omit here to cite many ancient Cānons of Councils to this effect, which would occupy long time. For, who list to read the volumes of Councils & Cannon-law, may find them very frequent in many places. Comming then to the laws of the Country, and natural reason, the foundation of all good laws, I say, the corrupted dealing of our time concerning Kirk-robbery, is such as cannot stand, neither with the one, nor with the other. For, as to our municipal laws, which are either the laws of the Majesty, or acts of Parliament. The laws of the Majesty altogether disallow, alienation of Kirk-goods, in so far, as if the Prelate himself, Abbote, or Bishoppe, make any alienation or disposition thereof, from the Church use: The byer thereof, should lose the price, and the lands may be taken again by the King (but not disponed to others) if they were given by him or his Predecessors. And in the acts of Parliament, both ancient and recent, commonly the first act is, that the liberties and freedoms of the Church be keiped. And how can these liberties be but hurt, when the Patrimony of the kirk is taken away, and given to profane men & profane uses? Now, to come in particular, to these new erectiones, and new found infeftmentes of Kirk-Lands, they are (as I understand) of two sortes. For some are given before the annexation of them to the Crown, and some thereafter. As to the former, I would know by what law or reason they could be given by a simple gift of the Prince, they being not yet come in his hands, and the consent of the true Church, never had thereto? For, as to the consent of Abbots and Bishops, being the moste parte of the Papistical promotion, and chief wrackers of the Church, no •… having any commission from the true reformed Church, it cannot be of any force in this case, to defraud the Church of her Patrimony. And albeit, the whole Church had consented, their consent could not be sufficient to dilapidat or annaly the Kirk Lands in property to any person, they being themseues only vsufructuares, and not proprietares thereof. And as to the Princes parte, can he take any private man's heritage from him, and give it to whom he pleaseth, without consent of party, or fore faltrie? I think all men will say no. Much less then, may he dispone these lands from God and his Kirk, by such simple donationes. As to the other sort of infeftmentes or erectiones given after the annexation, they can be no better in effect, for giving only for arguments cause, that these lands were lawfully annexed to the Crown; whereupon I will not now farther dispute. I say, the King cannot by the Laws of his Realm, dispone the same again from the crown, they being once annexed thereto. Read the 43. act of King JAMES the seconde, the 86. of King JAMES the Thirde, the 24. of King JAMES the Fourth, and likewise his Revocation, act 83. As also the 4. and 54. of King JAMES the Fifth: with others, tending to the like purpose. Yea, they would make our Kings Majesty that now is, be involved in perjury by these dispositiones, it being express against his oath, made at his Hienes coronation, and enacted amongst the acts of Parliamente. The time straits me, that I cannot insist longer upon this head.

Before I speak of the teindes, I come to the final reason, or rather excuse that robbers of the Kirk pretend for them to color their Sacrilege. The lands, with the other rents of the kirk (say they) givē to it in time of Papistry, ar over-large, & more then sufficient, for the necessary uses of the Kirk that now is. For, as to the Ministers, what should they have but their necessary sustentation, with an gray gown, to go upon their feet Preaching from place to place, as the Apostles did? They are as •… eedie as the Papists; with many other like terms of their reproachful Rethoricke. And why may not the King (say they) give these lands to Noble-men, Gentle-men, and others, able to serve his Majesty; the teindes being more then sufficient to sustain all the charges of the Church. As to the estate of the Ministers, it is no marvel that they who care for no Religion, but so far as it serves their turn, would well vouch safe to see them poor, that they might go the lighter to heavē, following the footsteps of IVLIAN the Apostate, or rather IVDAS the traitor, who envied for the oyntmente that was bestowed upon Christ, because he was a Sacrilegious thief, and would have had the price thereof to his own use. Would these men commend unto us such poverty, as Christ did to the poor in Spirit, or if necessity required, to loose all things for his names sake, they should do well. But seeing they labor so far as they may, to bring Ministers in contempt, & consequently, to deprive the people of the doctrine of Salvation, we cannot admit their ungodly devises: For we have sufficient warrant in the word of God, that the laborers in this function, are worthy of their wages; not only for the honest intertenemente of themselves, but also of their wives, children and families, and for hospitality. Which things being ministered unto us, for our own partes, we would be well contented, so that none of us did lack, as it was in the Primitive Church, providing not the less, that the rest of godly uses belonging to the Kirk, were not neglected: And specially, the schools and the poor: whose large portion ought to be comprehended therein, seeing the Kirkrentes were justly called, •… he Patrimony of the poor. As to the rest (this being done) we might well agree, it should supply the necessary affairs of the Prince, and the Realm, and such other Godly uses as the world allows. And the ensample of former ages agreeable thereto have practiced. But the abuses we cannot allow, as that of the Papists, of defrauding the poor of that parte of the Kirks Patrimony, which should be bestowed upon them.

We know that the Kirk-rentes of old were divided in four partes. The one parte thereof was bestowed upon the Pastor or Bishoppe for his own use, and for up-holding of hospitality. An other, upon the rest of the officebearers, in the Church (called the Clergy.) The third, upon the Poor. And the fourth and last parte, upon the interteinemente of Kirks, Hospitalles, Brigges, and other public and Godly affairs: Whereinto, the necessities of the Prince, and public affairs of the Country are to be also considered. But the degenerate posterity of the Antichristiane Kingdom, applied all these goods, to the interteinement of idle bellies, dividing all the Kirks Patrimony, into Prelacies, and benefices, & in erection of Abbaies & Cloisteres, such as are not to be found in the book of God, nor in any ensample of the Primitive Church, and such as ought to have no place in any reformed Church or common wealth. And yet this corruption remaineth amongst us, by distributing of new titles, not only to the Bishops, but also to Abbottes, and new Prelates (as they call them) after the manner of the old Papistical promotion. The affairs of the true Church, in the mean time, not being duelie seen to nor provided. And as concerning benefices under Prelacies, there is a new crafty and fradulente invention found out, that these greedy gormandes have procured at the Princes hands, gifts of the Patronages thereof: thereby to defraud best qualified Ministers of the same, to give them, or rather sel them to whom they can find out, who will be content to make unlawful paction with them, to take a little portion of the fruits thereof (serve as they please) and let the moste parte remain with themselves, either by setting of unlawful tacks, or by some other fraudulent way.

Now, concerning the teinds (whereof I promised last to speak) I grant indeed, if they were rightly gathered and bestowed to the right use, they would both help the poor laborers of the ground, and serve to many good uses in the Kirks affairs. But as things now go amongst us, they are little more profitable to these uses, then the Kirk lands. For they who wrongfully have invaded the lands, mark as greedely for the teinds: and are entered already in possession of the greatest part thereof. And now begin to make question, what title or right the Church hath thereto: So insatiable is the greede of them who have once made ship-wrack of conscience, that they would Crucify Christ again for his coat. Herefore it is expedient, as shortness of time will now serve us, to deduce from the original, the payment of teindes. First, before any written law, we find, that ABRAHAM gave to MELCHIZEDECK, as Priest of the moste high God, teindes of all the spoil that he had obtained of the discomfiture of the enemies, as pledge of his thankfulness toward God. JACOB also passing to Mesopotamia, after that notable vision of the ladder, reaching from earth to heaven, made a solemn vow, that if the Lord should be with him, preserving him in his way, and give him foo •… e and rayments, of all that the Lord should give him, he should render again the teind unto the Lord. Whereby, it may well appear, that by the very instinction of nature, this custom was received amongst the Godly Patriarchs, to give teindes unto God, of that whatsoever he bestowed upon them, as well by offering sacrifices, as applying the same to the utility of the Priests of the Lord, the poor, and other godly uses. As to the offringe and paying of teindes under the Law, we need to make no question, for the same is so set forth at length, in the books of the Law of MOYSES, that the adversaries can make no argument against it. Wherein▪ among many other things it is written, That all the teind of the increase of the Lande, as well of corns, as of bestial, pertained to the Lord as holy. And that he distributed the same again to the Priests and Levites, and their families, for their service. And concerning the teindes of every third year likewise, that the strangers, widows, fatherless, and poor of the Land, should be participant thereof, so that I need not insiste further thereupon at this present: only, calling to your remembrance, that solemn protestation (of the which I made mention before) that the people were ordained to make, that they had brought in all the teindes of the Lord, & defrauded nothing thereof. Read the place. Deu. 26.

It restes to declare then, what hath been the use concerning teinds, under the Gospel amongst Christians. Certainly the use of payment thereof hath been so ancient, that it is difficil to find out the first original thereof. Always it appeareth evidently, that godly Princes & common wealths, being willing to provide the Pastors, & other godly affairs of the Kirk, of competent living & revenues, did rather choose the teindes, then any other means to that effect; following the example of the godly before the law, and imitating the command of God, under the Law. Which loueable use and custom, hath remained through many ages (I think) inviolably observed in all Christiane kingdoms & common-wealths. For it is more then a thousand years by. paste, since the payment of teinds under the Gospel, was called an ancient custom, which the Christians had observed by common consent, by ayplying the same to the use of the holy Ministry, the poor, redeeming of captives, and other godly uses, as we may find in some ancient cannons of councils. So that I cannot marvel enough of a certain man, who held himself very well beseen in the laws & customs of the country, who was not ashamed to affirm, that the paimēt of teindes to the Church, was not old, but of late brought up. If this man had red diligently the Scots Chronicles only, he might have found how CONVAL King of Scots, who reigned about the year of our Lord, five hundredth, three score and eight years. Did statute by law, that the teindes of all that grew upon the ground, should be brought in unto the Priests, and service of God, used in these days, which from that time by long prescription hath been observed amongst this our Scottish Nation. So that the question cannot now have place, whether the teindes pertain to the Church or not; I will not deny but the teinds might be possibly changed, in other means of sufficient provision for the Church, if such godly zeal were now amongst men, as was of old time. But in so far as we see the plain contrary, that men are now readier to take away, thē ever our predecessors were to give; it were a foolish thing to loose the certain for the uncertain, and that which is never likely to come to pass. And the wisdom of the fathers, hes done better in this behalf, then any thing that we can now devise or perform. Therefore, whosoever now do abstract the teindes from that use; for the which they have been of so ancient time appointed amongst Christians, they are to be repute as violaters of that godly and public order, and good estate of Christian common-wealths and cannot be excused from Sacrilege.

Because time hasteth me to an ende, I am compelled for the present to cut many things. Therefore I come shortly to the last refuge of these Kirk-robbers, whereas they allege for themselves, their titles, tacks, and assedations, with oother evidentes & rights, whereby they possess and brook the teindes. And many will say also, that their predecessors have had kindness thereto of long time by-past. And others, moreover will allege and say, we have paid great gressomes, and sums of entresse silver therefore, besides our yearly duty, having these teindes disponed to us, by them who had power to set the same. To answer shortly to all this, first I say, to the takes-men, that all their tackes and titles, for the moste parte are set contrary to the common Law, and so are null in themselves. And if we shall examine them by the Law of Conscience, which is the chief Law that Christistians ought to live by; it will be hard to purge the taker and also the setter of Sacrilege. The first cause that moved them of the Church to let teindes in tackes, was to defend them from the invasion and violence of such mighty robbers, as spoiled them of their possessions. For otherwise, it was not lawful in any case by their Cannones, that any of them, (whom they called the Laic sort) should have any meddling therewith. But now it falls out plain contrariwise, that none do greater hurt to the Kirk, then those tackesmen, to make their own greedy gain of the Kirk-goods. And they may well be compared to manchpresents (as we speak) taking to themselves the best parte, & leaving the least portion to the Kirks use. So I say, that none of them that take the teindes in assedation, with evident diminution of the old rentals can pretend, but they greatly hurt the Church, contrary to good laws & conscience. Yea, many of their tacks are not only within the half of the just avail; but oftentimes within the tent part, as victuals now are sold.

For colouring of the which, there is a new fraud of the law devised, by converting victual into money, unknown to our Fore-bearers▪ because (say they) v •… ctuall was sometime sold for such prices: But where find they that argument, à posse ad esse, valiable in the Law? or why prefer they not at least, the option to the receiver, rather to choose, then to the giver? or else, why will they not pay Sterling money, or the avail thereof, as good as it was, when victualles were so sold? Who will go to the market now with our money, to buy victual of such prices, and not be mocked? Whereto should I insiste longer upon the new maintained corruptions of this age, to defraud the Church of her due right? It should weary both me to rehearse, and you to hear it. When as tackes was not set in times by-paste, but for the space of ninetene years the farthest. Now three nintene years, with three life-rents, all in one tacke, is thought nothing. Yea, many make heritage of the teindes, as they have done of the lands. I omit to speak of the oppression of the poor laborers of the ground, whereof I made mention before. As to the kindness, which these men allege, because it is of no force in the Law, I cease likewise to speak thereof. And as to the power of them that set these tackes, being for the most parte titulars of Prelacies, I count them no less Sacrilegious, then the takers, as if I had time and space, I might easily prove. With them also I join a sort of false brethren, called, beneficed Ministers, who make as little conscience to dilapidate the kirk-rents, as others do. So that there is no estate free of Sacrilege in the •… e unhappy days. Lord arise and caste out all byers and sellers, with thieves and robbers, and corrupted Sacrilegious dealers out of the Church, and stir up some zealous reformers of these manifold deformities, that the Kingdom of Christ may continue amongst us, and his Gospel not be removed and taken from us, for our great ingratitude and sins, in abusing the name and profession of the same. To whom with thee, O Father and holy Ghost, be all honor and glory. A •… en.

AGAINST SACRILEGE The third Sermon.

MAny shifts and excuses can the corrupt nature of man find out, to cloak their evil doings and impieties, how justly soever they be challenged for their faults, if so be they be not willing to redress the wrong committed by them. As in this matter whereof we entreat; ye have hard what pretended excuses, and coloured reasons they whom we blame as gyltie of Sacrilege, oppone and allege for themselves: Which I suppose have been sufficiently answered and refuted in the former Sermon. Now it resteth to be declared, what dangers such Sacrilegious persons stand into, and what punishment they be worthy of, who are gyltie of that crime: Aswell by the Law of God, as by human and Civil Laws. And if they will not amend for fear of these punishments, appointed by good Laws▪ because Magistrates in that parte do not their office, and the law lacks execution in this corrupted estate. Yet at lease, they may be terrified in their Consciences (if they have any feeling) with the examples of the extraordinary judgments of God execute against the sacrilegious before our days, when the world was not so male-part in rebellion as now it is. For the which purpose, I shall God-willing, bring forth ensamples, both of the divine history and of profane writers; declaring howe the wrath of God fell upon such kind of men from time to time: And how by the contrary, the blessing of the Lord hath continually been with them, who travelled carefully to build God's house, and to bestow liberally of the goods which he gave them upon his service and servants.

Firste, then to begin with the punishments appointed and threatened by God's Law, against the Sacrilegious. In Deuteronomy we find it written, that all they who meddle with things dedicate to Religion (albeit it be Idols service) and apply the same to their private commodity, are to be counted Anathema; that is, accursed of GOD, both they and the things, which they by such means appropriate unto themselves. Bring not (saith the Law) the abhominable thing into thine House, neither covet the Golde or Silver which is on them, to take it to thyself, lease thou be snared therewith. For it is abh •… mination unto the Lord thy GOD: Therefore thou shall abhor it, because it is accursed, lease thou bringing the abhominable thing in thine house be accursed, as it is. Now, that the like curse falleth upon them that take or with-hold the holy things, dedicate to the service of the Lord; it is manifest in the Prophet MALACHIE, a good interpreter of the Law. By whom, God complaing upon the Sacrilegious people of Israel in his days, saith; Ye are accursed with a curse, because ye have spoiled me. And they demanded (as such men are ever quarrelous) wherein they had spoiled him: he answereth, in his teindes and offerings. And before a little he had said. Will any man spoil his gods? Whereby he declared, that it was a rare thing (which is moste frequent in our days) even among Idolaters to commit Sacrilege. So we see the curse is common, both upon them that defraud the Lord of holy things dedicate to his service, and them that appropriate to themselves things dedicate to Idols. Moreover, we find Sacrilege punished with death, in the person of A •… HAN, according to the Law. For it is written in IOSVA, He with whom the Excommunicate thing beis deprehended, let him be burned with fire, even he, and all that he hath: Because he hath transgressed the covenant of the Lord, and committed a heinous offense in Israel. And the children of Israel (saith he moreover) cannot stand before their enemies, for they are gyltie of a curse, and I will not be with you, till ye have destroyed the accursed &c. Here we may see it was not an extraordinary punishment that was used against ACHAN, but required the like executiō in like case, for the transgression of the covenant of the Lord; to wit, first, to be stoned, according to the Law, and thereafter burned, with all his substance.

Yet, men may say, this was a political Law, given for a time unto the people of Israel only. But, giving it so be, yet it serveth to our purpose, to prove what punishment hath been statute in the law of God against Sacrilegious persons, who so highly provoked the wrath of God, not only against themselves, but against the whole people, if they suffered such impiety amongst them vn-punished: as this example of ACHAN declared. And let us come to the New Testament, we shall perceive the Lord's wrath, not yet to be quenched against such per sons: Consider our text, doth not the Apostle here, comparing Sacrilege with Idolatry, declare that the Jews, as well as the Gentiles were under the wrath of God for this crime in special? And if we think the punishment great that fell upon ACHAN and his family: What less was that which PETER executed upon ANANIAS & SAPPHIRA for the like, or rather les offense? wer they not both severely dung dead at an instant. 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 been to blame in the execution thereof: whom the Spirit of God doth always allow. Herefore, it availeth not to extenuate this crime, and the punishment thereof, as that it were not so to be agreged, nor so seuerly damned under the law of the Gospel, as it was in the Law of MOYSES. For although Christian Magistrates, be not astricted to follow the policy of that Law in all points▪ yet Sacrilege is ay Sacrilege. And very sharp laws hath been made for punishment thereof, not only by Christian Princes and Magistrates, but also by the Heathen Princes and law-givers, in their natural zeal and light.

But let us first come to Ecclesiastical Cannons & laws (I mean not the decrees of the Popes of Rome, whereof it is easy to allege an innumerable multitude) but the ancient Cānons of Councelles; and the writes of godly Fathers of the Church, agreeable to the Scriptures. The greatest punishment the Church hath to use ordinarily, against all disobedient persons, according to Ecclesiastical discipline, is Excommunication. For we have not to follow the Papists, in exceeding the bounds of Ecclesistical jurisdiction, by imposing corporal punishment, and pecuniall pains to the offenders, such as belong to the Civil Magistr •… t. So, I say, Excōmunication, but excommunication in the highest, and most severe sort, was appointed by the Cannons and Discipline of the Church, against the Sacrilegious. For (we know) there were two kinds of Excommunication; the one called the less, which was, debarring from the Sacraments of the Church; the other the greater, which was a cutting off from the whole society of Christ's body; which by the ancient Fathers, is often •… times called Anathema. Always, it is not to be understood, of that Anathema, whereof the Apostle PAVLL speaketh, taking it for Extreme Exterminion from Christ. But in the other sense, as the Fathers used it. It is taken in the eight Cannon of the Council, called Gangrense, which was a very ancient and godly Council, holden about the 324. year of Christ; wherein it was statute, that if any man presume to take or dispone things offered to the Kirk, except the Bishoppe, or they who are depute to ministrat mercy unto the poor, let him be Anathema, that is, accursed with a greater Excommunication. To this agree, many other Cannons of Councelles, and ancient Fathers, with more severe words, threatening the judgementes of God, to the terror of all Sacrilegious persons, calling them murderers of the indigent and poor. Yea▪ they may be called murderers both of the bodies and souls of men, as was declared in another place.

And I cannot see how we, who now bear office in the Church, can be excused, unless we proceed after this manner, as the ancient Church did against the Sacrilegious of our time, who increase and multiply daily, In such sort, that without severe discipline, they may not be possibly suppressed. Yea, I fear me, the medicine be too late, and over-long delayed, which should have been applied to this kind of disease. And as to the civil magistrates punishment, we have little appearance to look for it, seeing the most parte of these, who should remeid this evil, are infected themselves with the same sickness. Notwithstāding, that all kind of Laws, both natural and written, divine and human, damn this heinous crime. For it is even against nature to the Children, to rob and spoil their Mother or Parents, as the Kirk of God, is to everyone that profess themselves to be members, and have been brought up in the bosom thereof. And let us see what punishment the natural Philosopher PLATO in his books of Laws, judges the Sacrilegious worthy of. If any man (saith he) be found so bold to commit such a heinous offense as Sacrilege (which we would not, & can sharply believe to fall in any well brought-up-persō) if it be an slave servant, or stranger, or strangers servant; let an mark be imprinted in his face and hand; and let him be scourged with so many stripes as pleaseth the Judge, and then casten out of the Cuntrie naked; that peradventure he may become thereafter wise, and of a better mind. But if he be a Citiner (meaning, a man of free condition) who committeth at any time such an offense; notwithstanding, his good education from his youth-head, yet the Judge may understand such •… ne one to be incurable. Therefore, death is the lease evil he should sustain. But it may profit for ensample to all others, if he be deprived of all honors, and banished the Cuntrie. Ye see what equity is in the Natural man, concerning the punishment of this crime.

Now, as to the Civil laws, beginning at the laws of the twelve Tables, which were moste ancient amongst the Romans; we find the same to be most severe against the Sacrilegious, bearing that they who did rob by violence, or steal holy things, or things committed in custody to holy places, should be holden as Parricides, that is, slayers of their Parentes. The Civil Laws, collected by commandment of IVSTINIANI, for the moste parte, hold the punishment of Sacrilege to be capital, that is, worthy of death. But they vary in the manner of execution. For some condemn the Sacrilegious unto the beasts, some to be burned, some to be hanged. Always, the punishments are ordained to be weighed, according to the circumstance, and quality of the persons, time, age, place, and estate of things to be execute more seuerelie or meekly, as the same rēquired. For the punishment of them who were condemned to the beasts, is restrained to such only, as break Temples made by hands, and take from them by night, things dedicate to God. But if any in day-light, should spoil any Temple, he is decerned to be condemned unto the Mines; or if he were of honest parentage, to be banished in some Ilande, and to loose all his goods. There be some laws also, that make the punishment of Sacrilege to be extraordinary. All agree in this, that is, requireth a severe punishment, as the highest kind of thieft: And extends it (as was said before) to all things dedicate to the service of the immortal God: so that whosoever subtract the same, being once publicly dedicated, committeth Sacrilege; and if it were taken privately, to be holden as the highest kind of thieft, and like unto Sacrilege. Now if we esteem it a greater fault, to take some little thing out of a material Temple, nor to bereave and take great lands and possessiones from the Church, is not that to strain out a Gnatte, and to swallow up a Camel?

Would to God I were able to walken these men out of the deadly sleep of security, wherein they lie blinded by their corrupt affections; forgetful of the unhappy ende, whereto men are led by insatiable avarice. But seeing neither admonitiones, nor sharp rebukes can serve in this declining age to remeid this evil; yet to make them more inexcusable, if they will not amende. I will produce certain ensamples of punishments of Sacrilegious persons, partly taken out of the Scriptures, and partly out of human histories; of the which persons, diverse peradventure may be found less gyltie of this crime, then these with whom we have to do, to the ende, that our sacrilegious (if they have any feling) may fear the like judgments to fall upon them; if not in this life, yet as great, or rather greater thereafter, when they shall have no purse nor penny, power nor means to make restitution of that which they have, with so evil conscience conquised. And first we have two examples which I have diverse 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 forth in the Holy Histories, bearing their doings and Tragicall ende of their lives.

We have further, the History of OPHNI and PHINEAS, the Sons of HELI, who were both slain of the Philistines in one day, the Ark of God was taken, HELI their Father brake his neck, for the sleuthfull correcting of them. The chief cause of their punishment, is evidently set down to have been, For the Sacrilegious abusing of the Sacrifices of the Lord, and making the people to loath the same, in bereaving the raw flesh before it was offered, besides their other abuses.

We have likewise the History of NEBVCHADNETZAR the great, who spoiled the Temple of GOD in Jerusalem, taking from thence ane parte of the Golden and Silver Vesselles, appointed for the service of the Lord, and carried the same to the Lande of SHINAR to the House of his GOD, putting the same in his God's Thesaurie. Which not-with-standing, it was the Lord's work and appoyntmente, to wit, that Jerusalem and the Temple should be destroyed for the sins of the people: Yet the Tyraunte thought not thereof, but did execute the pride of his heart in that overthrow. Albeit there were some things in him, that may condemn the Sacrilegious of our Age, for he took but one parte of the Vesselles of God's House, and not all, and brought them not into his own House, but into the House of his GOD; Wherein, (albeit ignorantly) he placed his Religion: So he declared some good Conscience in his blind zeal. Yet the Lord did severely correct and punish him in his greatest pride, deposing him from his Royal Throne, and taking his heart from him; For he was driven from amongst men, and his heart, made like to the heart of a beast. And having his dwelling among the Wilde beasts, he eat grass like an Ox: His body was wet with the dew of Heaven, till his hair grew like the Eagles feathers, and his nails like the fowls claws, unto the time that he knew the most highest to bear rule over the Kingdoms of men, and to give them to whom he will. And yet his Son, or rather Nephew •… BELTSASER did not humble himself, knowing all these things, but becoming worse then any his predecessors, lifted up his heart against the Lord of Heaven, brought forth the vessels of the Lord's house, before him in his banket, and he and his Princes, his wives and Concubins, drank wine therein, and praised their Idols and God's of Golde and Silver, Brasse, Woodde and Stone. And glorified not the God in whose hand his breath, and all his ways were. Therefore the Lord sent forth the palm of an hand, and wrote against him upon the wall, declaring the destruction of him and his Kingdom, which came to pass that same night. For he was slain, and his Kingdom translated to another Nation, As the whole History at length bears record.

In the book of Maccabees also (which, albeit they be not Canonical Scriptures, it may serve for record of truth) there is a notable history of HELIODORVS, Thesaurer to king SELEVCVS, who having sent to spoil the Temple of Jerusalem of the Thesaurarie being therein, whereof a great parte pertained to the widows and fatherless, was miraculously smitten by the hand of God, as he 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 becoming penitent, was restored to his health. And being returned to his Master, the king demanding who should be meet to send again for that purpose: Answered, if the king had any enemy or evil-willer, to send him. For he should receive him again well whipped and beaten, if he escape with his life. Because, the power of God was truly in that place, and he that dwelled in heaven, would be revenged upon them, who did invade his house. In the same books, we have recited the miserable ende of King ANTIOCHVS, who after he had sacrilegiously spoiled the temple of Ierusalē, passed in Persia, and preassing also to commit Sa •… vilege, in the Cietie of Persepolis, was ignominiously driven back, & threatening to return to ludea, & mak Jerusalem a barial place of the Jews, was brought to extreme diseases, so that worms issued out of his body, and his servants could not abide the vile sture of his Carcase: and so perished most miserable. The third example we have also written, of certain soldiers of IVDAS MACCHA •… EYS, who were slain in a battle against Gorgias, Governor of Iamnea, under whose coats were •… ounde Iewelles of the Iamnites, which thing was forbidden by the Law. So every man sav •… , (saith the History) that this was the cause wherefore they were slain. Whereupon Judas exhorted the rest o •… his army to keep themselves from such kind of sin, because they saw that example before their eyes.

I add hereunto, that which is writren by IOSEPHVS, of certain Roman Governors, namely, Crassus and Pompeius, of whom, the former going to war against the Parthians, by the way, spoiled the Temple of Jerusalem, and took thence, amongst other things, a golden pillar, of 150. pounds weight, brake it in pieces, and paid the soldiers wages therewith: afterward, he fought against the Parthians, but with such unhappy succes, that it was counted one of the greatest misfortunes & loss, that the Romaines received: For, his Son was slain with many Legiones of the Roman Chilvalrie; and he himself being takē prisoner, fearing the enemies cruelt •… e, was his own murderer, by thrusting in his eye, the ryding wande wherewith he beat his Horse: his head, & his righthand being thereafter cut off; the barbarous people, poured molten gold in his mouth, because, he so inordinately thyrsted af •… ed gold in his life time. The other, Pompeius the great by name, being otherwise one of the most noble Senators and valiant Romans in his days, had no better success; after th •… t he likewise had spoiled the Temple of the God of heaven in Jerusalem: for he & his army (although being of a greater multitude •… ) wer discomfited by Julius Caesar, at that moste famous battle of Pharsalia; And himself shortly thereafter murdered, by young Ptoleme, King of A Egypt. The contrary, fell forth to ALEXANDER the great, who passing forward to his wars in Asia, and coming to Jerusalem, by the way, spoiled not the Temple of the Lord, but did great honor thereto, & to IADDVA the hie Prierst, granting to the Nation of the Jews liberty to live after their own laws, and for the space of seven years, they should be free from all kind of tribute. And he thereafter had a most prosperous success in all his enterprises.

I may for this purpose, produce many other examples out of profane writers: Of the which, for shortness of time I will only collect and touche compendiously some of the principals. There is a famous report, and past in a Proverb of the gold of Tholose, Which Q. SCIPIO and his soldiers spoiled from the temples of that City: howe they thereafter come to a miserable over-throw. XERXES, king of Persia, invading Greece, with an innumerable army, was shamefully driven back, who sent, as the history reporteth 400. soldiers to Delphus, to spoil the Temple of Apollo; who were destroyed with thunder and Tempest. Q. FVLVIVS FLACCVS a Censour of Rome (as VALERIVS MAXIMVS writeth) toke the pillars of the Temple of Juno, out of the City of Locris, & placed them in his own house; but he fell thereafter in a frenzy, and so still continued: And finally, hearing tell of his three Sons, whereof one being dead, another was grievously sick, he died miserably: wherewith▪ the Senate being moved, decreed to send these Pillars again to their own place. Of this and such things, it appears to have past in a common Proverb and saying amongst the Romans, that they desired no more harm to their enemies, then to have the stones of a Temple built in their house. Plemmenius likewise, a Roman Legate, having spoiled the Temple of Proserpina in Locris, as he carried the spoil in his ships, they were casten and broken on the sea •… ands, and the spoil found & restored again to the Temple. Plemmenius himself never prospered thereafter. But being driven from Italy to Greece, died a shameful death. The like thing also we read of Pyrrhus, And concerning Brennus, an ancient king of the Gauls, how he with his soldiers, going to spoil the Temple of Delphi; the most parte of his army was destroyed with an earth-quake, himself so smitten, that for sorrow he killed himself.

But men may say, why produce I these ēnsamples of spoiling of Idols, & Idolatrous temples. Seeing, that by the juste judgment of God, they are, & were all destroyed. I answer, that the cause wherefor the true God of heaven, brought such punishments upon them, who spoiled their own false gods; was, because of the Sacrilegious contempt, which these men did to them whom they held for their gods; and so were enemies to their own relicques which they professed: & that may serve to teach the Sacrilegious of our days, how more severely they deserve to be punished, either here or hence: who, professing the knowledge of the true God, use 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 spoiling of his gods, having a favorable wind in his navigation, said to men, ye see friends, how favorable the gods be to the Sacrilegious. And coming to the Temple of Jupiter Olympius, drew from him his gold̄ cloak, scoffing, that it was too heavy to him for sūmer, & too cold for winter, & taking frō AEsculapius his golden beard, said, it seemed not the same to have a beard, & the father Apollo to be beardles. As also, when he took of all the gifts that wer offered to the idols, & holden up by their hands, 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, spoiling the temples of Macedonia, in scoffing manner said, that the gods who were rich, ought to bestow on mortal men, of their liberal gifts. But finally, this man in despair killed himself: and the other, Dionysius, as is reported of him, urged by an evil conscience, after that he had sold by public voice & Proclamation, that which he had spoiled 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-ever this godless tyrant behaved himself: we read, how he was casten out of his kingdom, & being brought to great necessity, was compelled to teach a Grammar School at Corinthus. And shall we 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 history of their lives bears record.

But let us come to the nearer examples: when the Wandals came with a puissante army, against Duke Gabinius (as is recited out of Eutropius ) the Duke sent some of his Captains disguised, to see whither the Wandals reverenced the Temples of the Christians, or spoiled them. If they spoil or violate them (saith he) the God whom the Christians worship, whom I know not, if he be so powerful, as they say, will not spare them that spoil his houses; and so it come to pass: For the Wandals marching forward, enriched with the spoil and goods of the Church; were vanquished in battle, slain, & put to diverse torments. But Alaricus, king of the Gotthes, by the contrary, having won Rome, would not suffer his men to spoil 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 certain other Kings) to take the goods of the kirk into his Thesaurie, made an Edicte, that all the Kirks of his Realm, should pay to him the third parte of their fruits. But being rebuked of a certain Bishop, did retreat his ordinance: a rare example indeed; For there is a pestiferous malady, whereof few amend by repentance. To come yet nearer, we read of King WILLIAM of England, called Rufus, who for his pleasure & pastime, to enlarge his Forest, demolished 17. Parish Kirks, and all the Towns about them. But in the same forest, being at his game, in the very place (as some say) where one of the Kirks stood, was slain by an arrow, shot at a Deere, by a certain Knight, & there fell down dead immediately. For pleasure procured with the displeasure of the Almighty, cannot well profit. As for domestical examples of Kings of this Cuntrie, that were spoilers of the Kirk, or Kirk-goods, they are very rare to be found. Indeed we read of Feredethus, who arrogate unto himself the kingdom of Pictes, after the death of Hungus, that he toke again from the Kirk & ministers thereof, such as then were the possessions which Hungus (being a godly king) had given them: Which is reported to have been one of the causes, wherefor the kingdom of the Pictes, thereafter was destroyed.

But amongst the Scots Kings, I never read of any that took from the kirk any possessions. So did they abhor Sacrilege, howsoever otherways some of thē were wicked, and of licentious life: But it is easy to read, of very many that bestowed liberally upon the service of God: And more liberally in some respects then become them; yet always godly as they supposed in their zeal. And albeit, I allow no superfluity in the Church-rentes, but all may serve the king, in time of necessity: Yet this may be esteemed as one of the causes that GOD hes continued his Kingdom to stand so long vncōquished or translated to Forrayne power, above the continual success of an hundredth generationes. Which is rare to be found in any other kingdom: The Lord grant that the corruption of our days, bring not such an alteration as we have not seen, nor yet have heard of before. Let us therefore rather praise others, who by their godly zeal, have advanced the service of God, and bestowed liberally of their substance, for maintenance of the same. In the book of Exodus, we have a notable example of the people of Israel, Who offered so liberally, to the wooke of the Tabernacle, that MOYSES was forced to cause proclaim throughout the host, that no man or woman should offer any further for the service and building thereof. Because there were yuough, and more bestowed already to that effect. Oh what contrariety is between them and their doings, and our men, who cannot cease nor leave off without any hoe, to takaway that which hath been offered by others, til almost now there is nothing left behind. The like zeal of the Princes of Israel, in their offering at the dedicatiō of the tabernacle as is writ̄ of thē. whereto I remit you for shortness. This zeal is commended by DAVID in the Psalm, 122. whereas he rejoiced at the readiness of the people, to serve God in his Tabernacle.

And because I have begun to make mention of King DAVID, and the zeal of the people in his days: Let us hear what vehement zeal was in himself, in this behalf, to provoke others by his example. First, he called for the Prophet NATHAN, saying unto him; behold, I dwell in an house of Ceder trees, and the Ark of the Lord is under courtaines, thinking it an unmeet thing, that his Royal Palace should be more honorably handled, then the house of his God. And when NATHAN, finally resolved by the Oracle of God, declared, that it should not be he, but his Son that should build an house unto the Lord: He ceased not to prepare all things necessary for that work, in his days. And to exhort gravely, his Son SOLOMON to accomplish the same. Declaring how he, according to his ability, had separated for the performing of that building, an hundredth thousand talents of Gold, & 1000000. of silver, brass & iron, without weight, besides wood & stone. To the which great preparation, (not thinking it yuough, he desired SOLOMON & his Nobles, to add 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 that which he had cōquished of his enemies) to the ornament of the walls of the Temple, and other such uses, three thousand talents of gold of Ophir, and seven thousand talents of fined silver: Exhorting the Princes of Israel, according to their faculties, to follow his ensample: Who being instigate by him (far unlike our degenerate Nobility) gave freely to the work of the Lord, 5000. talents of gold, and 10000. talents of silver: Of brass 18000, and of Iron, 100000 talents, which will amounte to exceeding sums of our money. And it may be judged, that King SALOMON doubled more. Now, if so much was bestowed upon a material Temple building, what sūmes think ye, were employed yearly for interteinemēt of the Priests & Levites, who had not only the teindes of the whole Lande, but also the great offerings, and first fruits of the increase.

But if any will allege, that this Cuntry which we inhabit, is poor, in respect of the Lande of Canaan, that flowed with milk and honey: and therefore may not spare so large provision upon the Kirks affairs. I would answer and demand, who makes it poor, so much as you insatiable pullers away of the rent already given to the Kirk, to your particular uses, provoking thereby the Lord to withdraw his blessing from the Land which otherwise were able to yield 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 meat in my house, and prove me now in this, saith the Lord of Hosts, if I shall not make open the Windowes of Heaven, and pour down a blessing unto you And SOLOMON saith, Honor the Lord with thy substance, and with the first fruits of all thy increase: so shall thy Barns be filled with abundance, and thy presses pressed with new wine. Is it not a miserable thing, and unworthy to be heard tell of, in any forrayne Country, that the Levites of Israel, who were in number 38000. above twenty years of age, with their wives and children, and the whole poor of the Lande were so liberallie provided for and interteined sufficiently. And now amongst us, albeit it were but 600. Ministers to serve the whole Country of Scotland, sufficient lives cannot be provided for them? yea, of them that are planted, a great number were left little better then begging, and some notable men left altogether destitute? O miserable age, and unhappy days that we be fallen into? Shall not the Papists in their blind zeal, rise up in judgemente against this unthankful generation, who sustained thousands in their Kirks, Abbaies, and Cloisters, besides that which they dealt to the poor, upon the Church-rentes: And now there be not so much left, as to sustain a few Ministers, Colleges, and Schools, albeit the poor should be utterly neglected.

May it not greatly ashame Christian Princes and others, that spoil and suffer the Kirk of God to be spoiled. When as Cyrus, Darius, and Artaxerxes, heathen Princes, did bestow liberally, to build up the temple again in Jerusalem, which NEBVCHADNETZAR had destroyed, as the books of Ezra and Nehemiah's bear record. And the same Cyrus reverencing the God of heaven, of whom he had but little knowledge, did send again the vessels of gold and silver which NEBVCHADNETZAR had taken, to be restored to the temple of God, under the hand of Zerubbabel. Whereto should I insist to recite other examples, as of Asa, Jehoshaphat Joash, Hezekiah, and Josiah Kings of Judah, whose diligence was very careful in reparaling the house of the Lord, and providing for the Priests & Levites, in such sort that great heaps were left, after that all were fully satisfied: wheranent, because shortness 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 ministry, God prospered them inal their affairs, so long as they persevered thereinto. I might also recite a great Catalogue of Christian Princes, who following the example of such ancient kings doted the Kirk with sufficient patrimony. As the zeal of Constantine, & others godly Emperors and Kings; yea, even of the Kings of our own Nation, who have been (as our Chronicles and ancient monuments bear record) very liberal in this behalf: But I may not rehearse every particular.

Only this I conclude, seeing that without Religion and justice, no common wealth can stand (for these are the two pillars, whereby the estate of all well governed common wealths is up-holden) it is greatly to be feared, least this our common wealth shall come to great desolatiō & decay, unless speedy remedy be found out to stay the inconvenientes and dangers that be at hand. For as to Justice, where is it? when wrong partial dealing in judgment and oppression▪ yea, not only Sacrilege, but Sorcerie, bloodshed, adultery, falsehood, and all other abhominable enormities, reign at such liberty without punishment. And as to Religion, how can it but decay? unless God speedily put to his extraordinary hand, when all ordinary means are taken away, whereby it should be interteined: and Idolatry and Atheism already entered in place thereof, in many parts of this Land, and like to enter further daily. For albeit, many Kirks of the Realm, lack the Ministry of the word; there is no means left to provide them, for all the Kirk rent is exhausted upon greedy gormandes, careless of Religion, and that would with IVDAS sell Christ, or with the godless soldiers of PILATE, crucify him for his garments; who have never left off gaping, and shamelessly urging over-liberal a Prince, till they have gotten all in their hands. Example we see this day, when as the poor Ministers come to that woeful platte, or send their Commissioners, thinking to have the Kirks planted with sufficient Ministers and stipendes, they are sent home empty, when they have waited long on without all comfort. For there is nothing to augment, or advance any man, to any vacant room, unless one Minister take from another; and so be exponed to the mockage of these, who have spoiled the rentes wehereupon they should be sustained, when they see them contending one against another.

And can the King (think ye) be in a good case, when the estate of the Church, which was the first in Parliament, is so wracked? No, for if he ever have war, or other great enterprises ado, as it is likely he is shortly to have: he shall lack that (to speak worldly) which was his principal relief and aid: to wit, the Thesaurie of the kirk, to advance such weighty affairs. For as to thē upon whom the same is unworthily bestowed (I mean the Kirk-lands and rents) they shall fail him in his greatest need. For it is not his weal nor standing that they have sought, but their own particular, with insatiable greede. And now when they have done, the Lord shall so blow upon it, that they or their airs shall be no better of it: but rather (because it is procured with God's curse) it shall wrack the rest of their patrimony and ancient houses, as experience hath prouen in some of them. And as to the Kings Hienesse, seeing that his estate, even from his Coronation, hes been so annexed and joined with the estate of the Church, and reformed Religion, that it hath well appeared hitherto by experience, that the standing of the one, hath made the other also to stand: it is justly to be feared (the Lord auerte it) that the ruin and decay of Religion in this Realm (if God of his just judgment suffer it) may bring exceeding great danger to his person, and royal authority; yea, to the whole common-wealth. And the authors of these new erectiōs of the kirk lands inheritable titles to them selves, and private uses, shall be a chief 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 evils by time.

Now, returning to our Text, & concluding with the Apostle, in the verses following, as he most justly rebukes the Jews, who gloried in the law of God, and yet by breaking of the Law (by their Sacrilege, and other odious crimes) dishonored his holy Majesty; declaring thereby the light regard they had to that Religion, which they outwardly professed, so it may be justly laid to the charge of this unthankful generation, that our outward glory in his religion, shall turn to the utter confusion of many in this Lande. For if it be (as it is most true) that they who honor GOD, he shall honor them; and they who contemn his worship, shall be brought to ignominy and shame. Howe can our feigned profession work otherways, when the Doctrine of Christ his Evangel, whereof men will 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-lightened this nation above others, with the knowledge of his undoubted truth, by our licentious living, being trod vnderfoot, his name is evil spoken of by our occasion amongst the Papists, and other enemies of the truth, as it was amongst the Gentiles, by occasion of the evil lives of the Jews in their captivity; as the Prophet EZECHIEL here cited by our Apostle doth testify of them. And is it not a most unworthy thing, that they who have received glory and honor from God, as our unthankful Nation have, in granting us so great light, denied to other mighty Kingdoms of the earth, to render again such graceless payment, as so to dishonor his holy name. The Lord grant, that at least, so many as are appointed for his heavenly kingdom, may speedily repent with ZACCHEVS; & the rest, at least, be not inferior to IVDAS, who restored that which he had most sacrilegiously taken, in betraying his Master the Lord Jesus our Savior. To whom with the Father and the Holy Ghost, be all honor and praise forever.