IT Is of truthe that a certaine Poet sai [...] when fooles es [...]hew one vice, they [...] an other. So may it be seene by the di­scourse that the A­postle maketh in the second part of this Chapter. Wee haue heard of before, how he begouth to in­uey against the hypocrisie of the Iewes, who albeit they had the law of God, and gloryed therein; yet were they as greate 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 prooue this [Page] he bringeth in, the euident examples of their liues; being polluted with most grosse sinnes, contrarie the doctrine of the law, which they taught vnto others; namely, of adulterie, thieft, &c. And as to thieft, not being content to accuse them in general; he laieth to their charge (in the wordes now to be intreated) the most hainous kinde thereof, commonlie called Sacrilege: And with that, sharply he discoueres their hypocrisie, where as they would appeare outwardly to keepe some poyntes of the lawe; in the meane time, transgressing against as great heads of the same. For they professed them­selues, To abhorre Idols, and Idole ser­uice, and yet fostred a great Idole in their hearts, by committing Sacrilege, there­by robbing God of his due honour, and thinges belonging to the maintenance of his true seruice. And so, albeit they worshipped not Idols outwardly, yet they offended in the like kinde of sinne, and thereby profaned Gods holy name, which was blasphemed amongst the Gentiles by their occasion, as will here­after follow.

[Page]And this they did in deede in the daies of PAVLL, not onelie by stealing of God his honour from him, by preferring their owne traditions aboue his holy com­mandements; and by casting off his due reuerence and feare, which is an high kinde of Sacrilege; but also by their wicked and detestable auarice (which is a kinde of Idolatrie also) they abused Gods true worshipping, esteeming more of the golde of the Temple, nor of the Temple it selfe: And (as our Sauiour re­procheth them) preferring the gift of the Altar, aboue the Altar and offring there­on: yea, this Idole of sacrilegious auarice, was so highlie honored amongst them, that the verie office of the chiefe Priestes was bought and sould for money. And with this there lacked not amongst them such Sacrilegious impietie, as is rebuked by the Prophet MALACHIE, in defrau­ding Mal. 3. the Lorde and his Ministerie of his teindes and dewe offrings, appoynted for the intertainment of his seruice. So the Apostle concludeth most justly, the Iewes aswell as the Gentiles, to be vnder the wrath of God, and that they cannot [Page] be justified by the workes of the lawe, more then the Gentiles, and therefore must needes seeke to the justification of faith in Christ.

Now (before we proceede further in the matter of justification) because men­tion is here made especially of sacrilege; seeing the same was, neuer more abun­dant at any time then in this corrupt age; and namelie in this Realme, notwith­standing the cleare light of the Gospell shining amongst vs: I thinke it both ex­pedient & necessarie to make some large discourse thereupon: as a common place most meete to be teached in our daies. For it is marvaile to consider, and hard to be beleued of the godly in other cun­tries; seeing the doctrine of saluation is daily so cleerely beaten in the eares of all estates of this land, with what impudent faces, all sortes of men, and namely they of the greater ranke, being intangled in this crime, advowe their doings, and stande for no admonitions to their ac­compte to acknowledge, let bee to a­mende that filthy fault, whereby the ho­lie worde of God is slandered in their [Page] persones, and they giue ouer-good occa­sion to Papistes to raile against the word of truth, who cry out and affirme, that many Princes, Noble-men, Earles and Barronnes, for that cause haue casten off the yoke of the Romane Kirk, that they may the more freely invade and possesse at their pleasure the Kirk goods: Doubt­les they who giue occasion to so greate a slander, shall render a very seuere count vnto God: and the very Heathen that haue decored, and in ignorance bestow­ed largely vpon their Idole seruice, shall stand vp to condemne the sacrilegeous impietie of these men in the latter day.

Then to enter in the deduction of this matter, I minde first (as the Lord wil assist mee) to declare how diuerslie the name of Sacrilege is taken by writers, and how many kindes thereof there be. Then to take the proper definition of Sa­crilege, and applie it to the purpose and matter, whereupon I am to intreate: And to these whome I account to be sacrile­gious amongst vs, which shalbe the sub­ject of this present Sermon. In the nexte place or Sermon, I am purposed to an­swere [Page] & meete the objections, that such men as we call Sacrilegious may vse, and commonly vse for their excuse. And thirdly, in the laste sermon, to declare what punishment the law of God, and also the lawes of men haue appoynted for Sacrilegious persons, with rehearsall of ensamples of extraordinary punish­ments execute by God against such, as­well mentioned in the Scriptures, as by profane writers and Histories. And final­lie, to speake of the blessing of the Lorde bestowed vpon them who did advance his seruice, and contribute liberallie of their substance, for the vp-holding and furthering thereof. So that our exhorta­tion may tende, if not to prouoke others to the like liberalitie, at least to mooue them to absteine from such vngodly dea­ling, as to abstract and greedely apply to their owne profite & particular vses, that which hes bene giuen of others of good zeale (euen in the time of ignorance) to vp-hold the seruice of God, so fa [...] as the giuers thereof then vnderstoode. The Lord graunt that our proceedings may be to his glorie, and that his worde may [Page] fructifie in our hearts.

To begin then to explaine what wee cal Sacrilege, I finde the worde taken diuerse waies by writers. For (because the crime properly called Sacrilege, is odious) commonly all haynous offences committed against publicke Lawes of God or man, are named Sacrilegious. As the Poet calles them Sacrilegious handes that murthered CA [...]SAR. The practises of Sorcerers and harlots are cal­led Sacriligeous artes. In like maner, the violence done to Parents, Magistrates, or their lawes; and generally all things that ingender publick infamy or slander, may bee so denominate in detestation of the committers thereof. But Sacrilege properly taken, hath respect vnto God, and offenses done against his divine ma­jestie; either by blaspheming or profana­tion of his holy name, or by ascribing his glorie to creatures, or by contempte of his seruice or religion, or by abusing of thinges dedicate to the maintenance thereof: or turning the same to profane vses. And in summe, it comprehendeth al robberie or stealing of holy things, as the [Page] worde it selfe by interpretation beares. Trueth it is, that commonly among the Gentiles (who ascribed all the Majestie and honour of their Gods vnto Idoles) the name of Sacrilege was appropriate to that which was robbed from their I­dols, or taken from their Temples, wher­into & certaine vaine and superstitious ceremonie [...] they placed their whole Religion. As the Papistes following the like superstition, commonly count no o­ther Sacrilege, but the robbing of their relicques, & other rich apparrell of their Temples and Idols. But indeed it is easie to prooue by the Scriptures, and also by best approoued laws of men; that which is properly to be counted Sacrilege, to be more largely extended, then to such a narrow compasse. For besides things im­mediatly done against the honor & ma­jestie of God (whereof I cease nowe to speake) I finde Sacrilege may be defined to comprehend & conteine vnder it also all robberie, or vnlawfull intrometting, bying, or selling of holy things; as by the ensamples and testimonies following, may be euidently prouen.

[Page]For it is not to be doubted but ACH­AN, in the dayes of IOSVA, thiefteously Iosu. 7. medling with the excommunicate spoile of Iericho, committed thereby detestable Sacrilege, as the punishment execute a­gainst him did declare: Al-be-it these thinges were not taken out of any mate­riall 1. Sam. [...]. Temple. Likewise HOPHNI & PHI­NEAS, sonnes of HELI the Priest, who spoyled and refte from the people, the Ram-flesh of the sacrifices, before the fat was offred vnto the Lorde, according to the Law, cannot be excused of haynous Sacrilege. The like is to be esteemed of the people, whome the Prophet MALA­CHIE rebuked, for defrauding of the Malach 3. Lord, and spoyling him of his teindes & offrings; for the which cause, hee pro­nounceth them accursed. And in the New Testament, were not ANANIAS & SAPPHIRA, guilty of the sacrilege, defrau­ding Act. 5. and stealing from the Apostolicall Kirk, the just price of the fielde solde by them? Their suddane exterminion to death by the mouth of PETER, doth beare witnesse. And would not SIMON Act. [...]. the Sorcerer, by bying the gifts of the ho­ly [Page] Ghost, haue committed execrable Sa­crilege. For the which PETER threatned him with vtter destruction. So Sacrilege wee see, may be committed many waies, although no materiall Temples be rob­bed or spoyled. In the ciuill lawes also, set out by Christian Emperours, it is not onely counted Sacrilege, if any man do L. [...]iquis in hoc genus sacrilegij. C. de E­piscopis & clericis L. Qui di­uine C. de [...] Sacrilegij C. de se­pulchro [...]. L. 1. violence or injurie vnto Priestes or mi­nisters of God (which kinde of sacrilege is ouer-rife also in our daies) or to diuine seruice, or place wher it is ministred; but also generally, if any breake Gods holy law: and in special, whosoeuer of know­ledge, toucheth or taketh things destinat to religious vses; and maketh no scruple to buy or sell, or with-draw the same any way, are said in these lawes to haue fallen in crimen laesae religionis, 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 vse of men, whether it be man or beast, or lande of [Page] inheritance, together with all the teinds of the landes and other things destinate for holy vses, are saide to bee most holy vnto the Lord: as is expressely conteined in the last Chapter of Leuiticus: And a lit­tle Leuit. 2 [...]. before it is said, nothing that any man doth dedicate vnto the Lorde of ought that he hath, be it man or beast, or land of his possession, may be sould or analyed. And if a man would redeeme any there­of, hee should adde a fift part thereunto. So that he may not lawfully diminish a­ny of that thing which hath bin dedicate to an holy vse. As also by the sacred cōsti­tutiones of Emperours & Princes, such things cannot be annalied nor ingaged, vnlesse it be in great necessitie: as for the relief of the poore or captiues: for al these holy things are said to be in no mans pos­session, but to appertein to God his right. So vnder the name of holy thinges are to be included, first all thinges that bee holy of their owne nature, as are the spi­rituall giftes of God bestowed vpon his Kirke, which SIMON the sorcerer would haue bought: And generallie, whatso­euer perteineth immediatly to the glory [Page] and honour of Gods holy Majestie. Of the which sorte are the holy Scriptures and doctrine conteined therein, the which to violate is most haynous Sacri­lege; so as IOHN testifieth in the end of the Revelation, whosoeuer adde anie thing thereto, God shall adde against him the plagues written in the booke: & whosoeuer taketh any thing there-fra, God shal take & rase out his name out of the book of life. From the which kinde of Sacrilege, the Papistes of our daies cannot bee excused, who haue falsifyed the writings of the auncient Fathers ex­poning the Scriptures: either by fathe­ring vpō them such works as they neuer writ, or by adding, altering, or dimini­shing their sayings, to foster & mainteine corrupt doctrine: And namely, by that Treatise lately come to light, which they cal Index expurgatorius, wherin they note all such places as make against their su­perstition: and will haue all Imprenters of bookes, whom they may commande, to delete and omitte all such sentences, as they haue thought meete to be razed out of these workes. Of this sorte are also [Page] they who apply the Scriptures to vn­godly and profane vses, as to diuilish sor­cerie & charmes, or to Idolatrie, or pro­fane jesting and mockage. In this firste ranke also, are to be counted the Sacra­ments of Christ annexed to the worde, which in like manner haue bene corrup­ted by the Papistes, ministring them without doctrine, and adding thereto many superstitious rites of their owne inuentions.

Nexte, in the second order of Sacri­lege, wee 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 al the Zach. 2. faithful be called, the Saints or holy ones of the Lord, and who toucheth them, toucheth the apple of his eye, as the Prophete spea­keth; yet of the Prophets and [...] in special, it is saide: Touch not [...] [...] ­ted, [...]. and doe 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 [Page] to that charge. For they are ane chiefe parte of the Holie Temple of God, which may be highly violated, if violence be done to them in their per­sons or in their office. In the third roome are to be placed things dedicate to the holy seruice of GOD, for maintenance thereof, such as are the Teindes, Landes, and possessiones appoynted for that vse. For although they of themselues in their owne nature may bee counted commoun and profane, like to others earthlie possessiones; yet in so farre as they are annexed to holy vses, and can not bee separate with-out the decaye thereof, they may well bee called, and ought to bee repute holy. So it may bee well concluded, that who-so-euer in­vade or vsurpe vnlawfully, any of such holy thinges, therein committes Sacri­lege. Concerning the which Sacrilege, because it is most common in this Land, and yet holden by many no great sinne, but rather a lawfull conquest, to appro­priate such thinges to mennes priuate vses. I minde specially to inciste and make some large discourse, not onelie in [Page] this dayes Sermon, but (if God graunte me hability) the two Sabboth-daies here­after following.

To enter then to speake more par­ticularlie 17. Q. 4. Quisqui [...] of this laste kinde of Sacrilege, I finde it to bee diuided in the auncient Cannons in three sorts; to witte, when thinges called holie, either are taken out of an holie place, or holy thinges out of a profane place, or thinges not holy out of an holy place. Al-be-it some Ciuill Lawes call it not Sacrilege but thieft, to take priuate mennes goodes out of a Sanctuarie or holie place. Al­waies, to speake according to the Scrip­tures, wee may gather by examples thereof, all these three kindes to bee counted as Sacrilege: For al-be-it the name of Sacrilege be rarely founde in the Bible, and peraduenture not expres­sed in all the Olde Testamente; yet it is alike, if we finde the equivalente there­of, as when medling with Holie or Ex­communicate thinges, is called in He­brew Hherem or spoyling of GOD, for the which hee pronounceth a curse [Page] vpon the dooers thereof. As when NE­BVCHADNETZAR spoyled the holy ves­sels and other plenishing out of the Tem­ple of God in Ierusalem, al-be-it that plague come of the Lord, yet no doubte 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) hauing some sponke of Religion, to send these vesselles againe to the house of God. Also, to prooue it to be Sacrilege to take away holy things, al-be-it not out of an holy place or Sanc­tuarie, the ensamples before adduced sufficiently prooue. As to the thirde, the treasures layde vp in the Temple of Ie­rusalem by priuate persons, and taken a­way first by IOAS King of Israell, and thereafter invaded by HELIODORVS at 2 King. 4. [...]. Mac. 3. commandement of king SELEVCVS, no man can say but both the on and the o­ther were mooued with a sacrilegeous greede, to apply the same to their owne commoditie. The plague wherewith HELIODORVS was smitten, may well ra­tifie it to be trueth.

[Page]But as to these two sortes of sacrilege, to wit, to robbe & take away holy things out of an holy place; or vnholy things out of an holy place, we need not in this corruptage to vexe our selfs much ther­with. For who wil now commit any trea­sures to be kept in Kirkes, seeing the most part of them be as open as the Kirk-stile, as wee vse to speake. And to robbe any thing out of them, it will not in-rich the sacrilegious, vnlesse it bee some poore thiefe for necessitie, to rob a peece of a benke or window-bands, or such trifles. Therefore it is the second kinde of Sacri­lege that we haue to intreate of, concer­ning the rich sacrilegious thieues, who meddle not with small matters, but with landes, teindes, and great possessions, not regarding in what place things dedicate to the holy seruice of God be founde, so they may catch & apprehend them. And first this I gather for a good ground, vpō that which hath bin already spoken, that al they who appropriat to their own pri­uate vses, the patrimonie and rents of the Kirk, defrauding thereby, & disappoin­ting the Ministrie, the schooles, and the [Page] poore, of that which should justlye per­teine to them, are to be holden sacrilegi­ous. And consequently, that there be mo sacrilegious in Scotland (considering the quantitie and reuenues thereof) then in any other countrie, that hath embraced the true light of the Gospell of Iesus Christ. Whereof almost all men amongst vs will bee called professours; but in that poynte, not a fewe number are become transgressoures.

Then to compare time with time, & our estate with the estate of the people of the Iewes; wee may vnderstande and perceiue, as in the daies of PAVLL, when he wrote this Epistle, the Iewish people were ridde of externall Idolatrie, hauing their Temple purged frō the pollution of the Gentiles; & hauing liberty graunted vnto them to vse and exercise their Reli­gion: So hes the Lord deliuered vs of his mercie from the Papisticall Idolatrie, & our Temples from their superstition: yea and freede vs from the tyranny of them that helde vs in the thraldome of consci­ence. Yea, (I say) our estate hath bene far better in this behalfe, then that of the [Page] Iewes. For as to them, although they had an outward face of Religion, purged from externall Idolatrie; 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 them­selues to be Doctors thereof. Whereas, (praise be to God) since the first reforma­of religion amongst vs, the poore doc­trine of the Gospel hath bene continued in ane estate, without anye substantiall poynte of errour, with discipline agree­ing thereunto. And whatsoeuer hath bin cast in by Satan to disturbe the same, the Lorde hath not suffred him hitherto to preuaile. But as the byers & sellers were not cast out of the Temple of Ierusalem; albeit Christ with his whippe preassed diuerse times to expel them: So for al the crying out and preaching of the faithful messengers of God, with threatnings v­sed against such persones; yet they cease not, bur adde daylie more and more, as­well they of the nobilitie, as others fol­lowing their ensample, to robbe, spoyle, buye, conquest & occupy the kirk-rents.

[Page]Herefore, if the Iewes might justly be accused by the Apostle, who being con­tented to haue a bare knowledge of the Law of God, liued no better then they that lacked a law: How much more we, who bragge of a sincere knowledge of the Gospell, as being needfull to order our liues thereby; not onely liue other­wise licenciously, but also many amongst vs (so far as in vs lyeth) stoppe and hinder the propagation of the kingdome of Christ: In so farre, that they holde him a man of no accounte, hauing any power in these corrupted dayes, who hath not polluted his handes with some spoyle of the Kirk-goods. And as to the doctrine of the worde, it is so become loathsome to these men, that if they heare it, they heare it with deafe eares, & are no more mooued at the rebuke of this their sacri­legious dealing, nor if they were stupide blockes or Idols, without al sense of hea­ring. For they cease not still to maintaine and advance this detestable sinne: And daylie inuente new practises and colou­red titles of the law, to augment and fo­ster the same, both in hearte and deede▪ [Page] Notwithstanding that such deuourers of Christ his patrimonie are▪ reckoned by the godly Fathers, to be murtherers of the poore: for it is a certaine kinde of murther indeed.

And to this purpose, I will here cite certaine of the authorities of the aunci­entes, that it may bee knowne how odi­ous this sinne of Sacrilege was in their eies. AVGVSTINE vppon IOHN speaking of IVDAS the traitour, writeth this. IVDAS is amongst the Sain [...]es: IVDAS is a thiefe, Ioh. 12. yea a sacrilegeous thiefe, not a thiefe of the common sorte. A thiefe of purses, if criminall persones of all kinde of thieft be damned in judgement: more of that thieft which is called peculatus. For pecu­latus is the thieft of publick things. And thieft of priuate thinges is not so judged as publick thieft. How much more dete­stablie is a sacrilegious thiefe to be judg­ed? Who dare be bolde to steale, euen from the Kirk of God. Who stealeth any thing from the Kirke, from that foorth is compared to one that is lost. This farre Citatu [...] qu. 2. au­rum Ex. lib. de off. AVGVSTINE. In an other place, calleth the teindes, the tribute of needy soules.

[Page]And that so manye poore as dye in default of paymente thereof by famine, they that with-holde the same, and ap­ply 12. Q. 2. Aurum ex lib▪ de offi­ [...]. [...]2. Q. 2. [...]loria, them to their owne particular vses, are to bee holden guyltie before the ju­stice seate of God, of so many murthers. AMEROSE likewise willeth, that the goods of the Kirke be giuen to the vse of the poore, rather then the sacrilegious enemie, to spoyle and carry the same a­way. And HIEROME writeth thus, To bereaue any thing from a friend is thieft, but to defraude the Kirk is sacrilege. To reserue that which is to be bestowed vp­on the poore and hungrie, is ether crafti­nes or fearefulnes, but to with-draw any thing from it, is a most manifest impiety, and passeth the crueltie of all robbers. I might cite many auncient Cannons of councelles, to this effect (besides the can­nons & authorities of Bishops of Rome, which are innumerable, & others men­tioned in the decrees collected by GRA­TIAN) but for shortnes I remit them that list to reade of this matter, to the seuen & eight Cannons, of the councell called Gangrense, holden about the yeare of [Page] Christ. 324. Item, the Councel of Car­thage-4. cap. 31. & 32. And of Antioche cap. 25. Item, the Councell called Aga­theuse, holden about the 440. in diuerse Cānons thereof: with many other to the like purpose: Yea, the Ethnike PLATO writeth in his lawes; that of all haynous Delegih [...] lib. 1 [...], doings; it is to be counted on of the grea­test that is done against holy things. And further he saieth, the sacrilegious holde one of three thinges, either that God is not, or that he regardeth not the thinges done by men; or at leaste, wilbe easily re­conciled, when such impietie is com­mitted with sacrifices, and such ceremo­nies as were vsed amongst the Gentiles.

But now to take vp this matter for the presente, it is expedient to declare howe this Idole of sacrilegious avarice first be­gouth to take roote amongst vs; and by what meanes it was increased and nuri­shed: And finally, what great and hyde­ous branches it hath spred through the whole cuntrie. The beginning indeede was small in respect of the increase: For at the first reformation of Religion a­mongst vs, they who tooke the worke in [Page] hand (which were an few part) mooued of a pure zeale to Gods glorie, and ad­vancemēt of the Gospel of Iesus Christ, stood not to hazard life, lands, and what­soeuer 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 onely of the raskall sorte, but sundry men of name and worldly reputation, joyned themselues with the congregation of the reformers, not so much for zeale of reli­gion, as to reape some earthly commo­ditie, and to be inriched by spoyle of the Kirkes and Abbey places. And when the Preachers told them that such places of Idolatrie should be pulled downe, they accepted gladly the enterprise; & rudely passing to worke, pulled down all both Idoles & places where they were found. Not making difference betweene these places of Idolatrie, and many Parish-Kirks, where Gods word shuld haue bin preached in many parts where they re­sorted, as in such tumultes and suddain­ties vseth to come to passe, namelye, among such a nation as we are. So their [Page] persones (I meane so manye of them that had more respecte to the spoyle of Kirks no [...] to religion) I count to haue bene the first sacrilegious amongst vs.

With these I joyne an other sorte, both of Gentlemen and labourers of the grounde, that were put in hope to haue their [...]eindes al-to-gether discharged. And in that respect (rather then any zeale of religion) did assiste the reformation. Nowe albeit, they were frustrate of their expectation, yet their intention being to appropriate the Kirk rentes to their own vse, they cannot be excused at leaste of a sacrilegious meaning.

An other thing fell out at that time, which may be excused by reason of ne­cessitie, when as the Lordes, and some of the Nobilitie, principall enterprysers, of the reformation, hauing to doe with the French men, and many their assisters of our owne Nation enemies to these pro­ceedings, were forced not onely to in­gage their owne landes, and bestowe whatsoeuer they were able to furnish of their owne patrimonie, for maintenance of men of warre, and other charges, but [Page] also to take the Lead & Belles▪ with o­ther Iewelles and ornaments of Kirkes, abbayes & other places of superstition, to employ the same and the prises there­of to resist the enemies. The most parte of the Realme beand in their contrarie. This I say, cannot be altogether blamed. For in like cases wee finde examples in the Scriptures, how things dedicated e­uen to the true seruice of God, for neces­sities cause, were distracted and employ­ed to stay the fury of enemies, not onely by such Kinges as had made defection from the puritie of Religion, but also by one of the most godly Kings of Iuda, E­ZECHIAS by name, who gaue to the king of Ashur, to pacifie his inuasion, not onely all the money that was founde in the house of the 2. King. 18. Lorde, a [...]d in the Kings treasurie, but also pulled off the plates that couered the doores of the Temple, and the Pillers which he himselfe had couered with golde. And by the Ciuill Lawes, and Cannons of councelles, it is permitted for necessities cause (as for ransoming of Captaines) to annaly such things, as be dedicat to the seruice of God But this is no excuse to them, who in that [Page] time of tumult for their owne particular gaines cause, medled either with gold, sil­uer, or other thing that mainteined the I­dolatrie & superstitiō of Papists. For they could not vsurp it with good conscience. Although (for eschewing of great incon­ueniences, there was a law, and act of par­liamēt made, to absolue thē before men, called the acte of Obliuion. Albeit I can not see how these men (not being con­strained for maintenance of the publick actiō) may be sufficiētly excused in good cōscience before God; that meddle with either bels, lead, relicques, Iewels, 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 haue bin bestowed vpō the kirks affaires, or vpō the poor. And in tokē that God was offended with thē, making the spoile of the kirk to cleaue to their hands; it was shortly sene, that the Lorde blew so vpon it, that it vanished away from the most part of them. And they that thinke now to make profit by spoyling the kirk, shall feele a judgment of God following [Page] them, as many of them already confesse by experience, that their houses are no­thing enriched, but rather damnified therby. For there followeth such a curse, & secret mishap vpō that kinde of graith, that when euen for necessarye causes, it is applyed to profane vses, oftentimes, it neither profiteth them that giue it, nor that receue it. EZECHIAS was not delivered from SENNACHERIB, for al that he gaue him. For he immediatly brake his promise. And the Lead that was taken off our Kirkes and Monasteries, a greate parte perished by Sea, and an other was little advantage to them who medled therewith.

But all this was of small accounte, in respect of that which after hath follow­ed, and dayly falleth out in this vnruly common-wealth. For from the yeare of our Lorde 1560. vnto this present time, the greatest study of all men of power of this land, hes bene by all kinde of inven­tions, to spoyle the Kirk of Christ of her patrimonie, by chopping and changing, diminishing of rentals, cōuerting of vic­tual in small sumes of money: setting of [Page] fewes within the availe, [...]ong tackes vp­pon tackes, with two or three life-rentes, with many twentie yeares in an tack, an­nexationes, erectiones of Kirk▪rents, in temporall liuings and heritage, pensi­ones, simple donationes, erecting of new patronages, vnion of teindes, making of new Abbattes, Commendatares, Priors, with other Papistical titles, which ought to haue no place, in a reformed Kirk and cuntrie; with an infinite of other corrupt and fraudfull waies, to the detriment and hurte of the Kirke, the schooles, and the poore, without any stay or gaine-calling: till all the reuenues of the Kirke are so wracked, that the posteritie may looke for a playne decay of Religion, which cannot stande vnlesse it be holden vp by preaching; and preaching cannot be had without prouision; vnlesse God by some meanes put to his mercifull hand, and re­meid these euils. For this deceitfull I­dole of auarice, in spoyling the Kirke goodes, hath so seased the selfe in mens heartes, that amongst vs, the meanes are already taken away in many parts▪ where by the ordinarie ministerie should be su­steined. [Page] Yea, a great part of the Realme lacke Pastours and Ministers. The Kirks are reviued, and manye of them made Sheepe-coates, or applyed to more filthy vses. O; what barbarous crueltie is it to beholde and suffer so many poore soules perishing, for lacke of their ordinarie foode! which is, the word of God, not onely in the out-Iles, Hie-landes, and Bordoures of Scotland; but also in many partes of the Law-lande; so that either Papistr [...]e and Idolatrie must needes en­ter in againe, or either plaine Athiesme take place, with all contempt of Reli­gion, amongst these miserable destitute people. And what a count shall they giue vnto God, that are the cause, not onely of murthering the poore, by with­drawing from them the foode of their bodies, but by causing so many soules lacke the Spirituall foode, whereby they should be nourished vnto euerlasting life in Christ, by their insatiable auarice?

Trueth it is, Parliamentes haue bene conveened, and actes haue bene made, for providing Ministers of competent liuinges; for reparaling of Parish-Kirkes, [Page] for trayning vp the youth in schooles of Theologie. It hath bene also promised, and subscribed in writte, by a greate parte of the Nobilitie, that the poore labourers of the grounde, should haue an ease and reliefe of the rigorous ex­acting of their teindes: and many other good thinges haue bene devised, ten­ding to the advancement of the glorie of GOD, and establishing of Christ his Kingdome. Amongst vs, namely, in time of the gouernemente of that good Regente (whome for honoures cause I name) who although he could not doe all that hee woould haue done, (hauing so manie hinderances and ene­mies;) yet his dooings might haue bin a perfite paterne of Godlinesse to the reste of the Nobilitie, to make them bene content to liue vppon their owne rentes, and to cease from robbing and spoyling the Patrimonie of the Kirke. But experience hath declared, and day­ly doth declare, the moste parte of such professoures, vnder-takers of Religi­on, and for-faking of Idolatrie, to haue fought, and yet seeke none other thing, [Page] but to pull to them-selues the Kirke-goodes possest by Papistes: And to fo­ster as a Serpente in their bosome, that venemous Idole of auarice. For all insa­tiable auaricious persones, are Idolaters indeed; and it cannot be, but by making a God of vnlawful gaine, they deny the li­uing God, dishonoring him most igno­miniously, by setting in their hearts that Mammon of iniquitie (which they loue better then him) in his place. And if all a­variceous men, generally after this ma­ner may be called Idolaters; how much more they, who spare not to fil their hou­ses with the spoile of the Lord his house, and of the poore. How dare they either call vpon his Maiestie, or come in his house of prai­er or take his name in their mouth, whose harts are polluted? Doutles, (as the Psalmes te­stifie) Esai. 1. Psal. 50. GOD shall set himselfe a seuere judge against them, & set their offenses before their faces, to their just condem­nation, without they amende their do­ings, whereof there is ouer-little appea­rance in many of them.

What better are these men, with their [...]eined profession, then the souldiers that [Page] crucified Christ our Sauiour? to haue his garments to parte amongst them? yet in some case they are worse, for they will not be contented with vsuall partage, nor to cast lottes for Christes coate, but eue­rie one would pull from another; some the Landes, some the teindes, some the patronages, some the Prelacies, some the other benefices: Ay the mightier prevai­ling against them of lesse power, & such as they may hinder. And albeit, there be many vngodly contentiones and con­troversies in the lande (namely, amongst great men) yet for no cause arise there so many pleadings in the lawe, as for the teinds & Ecclesiastical goods: how many braulings and debates? how many con­vocations of the Kings lieges; yea, how much shedding of bloud in diuerse parts is committed for such causes. In the meane time, the poore labourers of the grounde, who should haue had an ease and moderation of the seuere payment of their teindes, to relieue their necessi­ties, (they being so hardly handled by their maisters and ouer▪lordes in other cases) not only get no commoditie there [Page] of, but suffer great damnage, being com­pelled to leede the whole teindes, both corne and straye to the vse of their gre­dye maisters, or others vn-juste posses­soures of the same, to their vine-yairds; yea, often-times the stocke, and rema­nent of their cornes is w [...]acked, and put in poynte of tinsell, for lacke of tymous teinding. I cannot tel if any man o [...] good conscience, that truely feareth GOD, should studie or labour to stay or com­pone these controversies that rise in the land for the Kirk goodes, amongst such greedie and vnlawfull possessours of the same. The Ministers of the word in the meanetime not being sufficiently pro­uided, nor the other affairés of the Kirk furnished, with the necessities of the poore: wherefore the teindes in speciall were appoynted, who are altogether neglected, [...]nd idle bellies, with such as are rather enemies then friendes to the true Kirk of Iesus Christ, fostred and vp­holden thereupon. For the which cause, amongst many others, the wrath of God is threatned continually from time to time, & may most justly fal vpon this vn­thankfull [Page] land, and inhabitants thereof, who hauing the Gospel of the Sonne of God, so liberally, purely, & peaceably of­fred vnto them, that no cuntrie hath, or hes had the like; not onely disdaines and abuses it by their wicked liues, but also stayes & taks away by such Sacrilegious dealing, the ordinary means wherby the same shal be interteined, & without the which it cannot cōtinue, laboring so far as in them lieth, to banish Christ and his gospel from amongst vs, regarding more his pelfe nor himself, & are to be counted double murther [...]rs both of bodies and soules of men, as hath bin told before.

Herefore, to conclude for the presēt, I would earnestly exhort al them that fear God truely, & specially you of this con­gregation committed vnto my charge, (albeit I suppose there bee not many a­mongst you defiled with this filthy crime of Sacrilege) that yee bee not partakers with them, who are involued in this sinne, but rather abhorre and reprooue it. And if they will not heare your ad­monition, condemne their doeinges at leaste in your conscience. And this [Page] I speake the more earnestly, because I feare there be some amongst you, that will rather pay your teindes and duties, to such idle bellies, as deuoure vp the sweat of your browes & your seruantes, for nothing doing to your commodity, nor to them that labour in the vine-yaird of the Lord, & others to whom the same ought justly to perteine. And thinke it not sufficient excuse to say this is a com­mon fault through the whole Country, which we cannot mend; for an euil thing the more common it bee, is the worse. And the Wise-man saieth, Follow not the multitude in euil doing: Therefore, suppose Exod. 22. the committers of this crime amongst vs, like senseles blockes, passe ouer and shrinke not for any admonitions, exhor­ting them to repentance; & skarsely one amongst the whole multitude, labour to take vp him selfe and amend the fault, or to restore any thing wrongfully with­holden by them from the Kirkes vse; and therefore the greater damnation abideth them, for ought we can see; yet thinke not with your selues we may do as other men doe, or at least behold their doings, [Page] and be nothing mooued there-with. For they that will not lament for the contri­tion of IOSEPH, that is, for the estate of the Kirk of God, being ready to decay and come to ruine, by the doings of such vngodly Kirk-robbers, are not worthy to be counted amongst the true mem­bers of Gods holy Kirk. The Lorde for his mercie graunt that all our hearts may be effectually mooued to know our du­tie in this and all other behalfes; and that he will make vs obedient for our partes, to his wil and commandements, and put remedie to the desolations of his Kirk, by such meanes as he thinketh best. To him be prayse and glorie for euer and euer.

LOnger discourse vppon this texte, besides the thinges alreadie spoken of, being required at my handes, according to my promise, to meete the ob­jectiones and shifting excuses of men of this age, who cloke their avaricious and gre [...]die appetites, to appropriate to them selues the Kirk-rentes, I am nowe (as the Lord wil assist me) to enter in to answere to such thinges as they may alleage, and commonly alleages for themselues, to colour their corrupted sacrilege. I intend therefore without more processe, to ga­ther the same in such order, as I thinke the beste advised amongst them, might propone the same, and to giue particular [Page] aunswers thereto, with resolution accor­ding to Gods word, & good reasons and laws of men. And so to take away al vaine excuses, whereby they would flatter thē ­selues in their sin, & fyle the eies of the ig­norāt & simple soules, that perceiues not their driftes. Protesting alwaies, that if (carryed with the zeale of trueth) in pro­gresse of this mater, I vse some vehemen­cie of speeches, I do it not for offence of any particular person (the Lorde know­eth) but against the vice it self, to labour so farre as in me lyeth to conuerte, at the least some of them that haue passed ouer­farre, and ouer▪seene themselues in this matter, to amendement, by considering with themselues, better then they haue done of before their duty by such adver­tisement, as I am heare to giue you that heare, and all others that will inquire of me, cōcerning my judgement in this ar­gument, & things depending therupon.

To come then to the first generall ex­cuse, and pretended reason that I thinke these men may alleage, who esteeme this kinde of alleaged sacrilege to be no sin at all (it being so vniuersall amongst a [Page] greate multitude) or at leaste, not such a kinde of sinne nor so odious, as I would aggrege it to be: they will say therefore that giuing their intromission with such thinges, as sometimes perteined to the Kirk were vnlawfull (as they would not graunt it to be) yet the name of sacrilege in the proper signification cannot be ex­tended thereto. For euen in the lawes which I would alleage to prooue it, and by the writers there-upon we finde, it is not properly called sacrilege, but quasi sa­crilegium, or instar sacrilegij, that is like vn­to Sacrilege, to take away any of that mo­ney or other things giuen to that immor­tall God, for vp-hold of his Religion and seruice. I aunswere, this is a poore shift, for the lawes giueth it as odious a name, calling it crimen peculatus, and crimen laesae religionis, that is to say, a crime and guilti­nesse [...]d. ad [...], peeu­latus. l. 1. & l. 4. C. de Sepul. [...]. l. [...]. of stealing the publick money, and a criminall 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 indeede the very nature of thinges in themselues leade vs vnto this, [Page] taking the argument from the lesse to the more, that we must needes confesse it to bee 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 victuall, nor a little thing, as a Silver cuppe or chalice out of a Sanctuarie or materiall Kirk. For the greater the thieft or spoyle of the ho­ly thing bee, 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 kinde of spoyling the Kirk, and defrauding of her right; by the worde of God is properly to be called sacrilege: No man can deny but to spoyle God is sacrilege. Now the Prophet MALACHIE prooueth against the Iewes of his dayes, that they spoyled God, Because they defrauded him of his Mal. [...]. teindes and offrings, and therefore were al ac­ [...]ursed with a curse. Which is the iust pu­nishment of a Sacrilege. And very nature it selfe teacheth vs here-unto. For men vnderstande naturally, and will confesse that to spoyle or steale any thing from a [Page] priuate man is a great offense: how can they then deny, that to spoyle or steale from God things dedicate to his seruice, is a more high and haynous transgressi­on, and cannot be more properlie tear­med by any name then Sacrilege.

But yet these men will alleage, that the authorities cited out of the Olde Testament, to prooue our purpose serue not sufficiently to that effect. For, albeit in the Leviticall or Ceremoniall law of MOYSES, not onely the teindes, but also the landes given to the sustentation of the Priestes and Levites, were separate from the common vse 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, wee are no further bounde to the obseruation thereof. Therfore, the argu­ment taken frō that law, concerning ho­ly things, ought not now to haue place, neither concerning the teindes, which are not nowe add [...]tted to be payed iure diuino (that is of Gods Law) as the Can­nonistes speake, and much lesse con­cerning Temporall landes, giuen to the [Page] Kirke in time of Papistrie, the which nowe cease to bee of that nature, to bee esteemed holy. First, before I aunswere, I am well contented there be a distincti­on made betweene the [...]andes and Teindes, leauing off to speake of the teindes till afterwardes. Then I aun­swere concerning these Landes or an­nuall rentes, out of Landes delated and giuen to the Kirke, that although the Leviticall Lawe, with the Ceremonies thereof, concerning the outwarde ob­seruation hath taken an ende, and is fulfilled in Christ; yet the substance of the policie, concerning interteinement of the seruice of God, and vp-hold of re­ligion still remaines. And it is no lesse necessarie, that the ministerie of God a­mongst vs be mainteined; and that suffi­cient prouision be made to serue other Godlie vses, where-unto the Kirke­rentes ought to be applyed nor it was, that the Priestes and Leuites shoulde bene vp-holden in the time of the Olde law. And as to the holinesse or vnholi­nes of these landes and reuenues: albe­it in their owne nature (as I saide in the [Page] former sermon) they be like other earth­ly possessiones; yet in so far as they were applyed to an holy vse, they may wel be called holy possessions and rents, as the Kirk is holy, to whose vse they are ap­poynted. Then I say, the end and firste cause wherefore these landes and rentes were giuen, being therewith to vp-hold the holy seruice of God, a like thing in substance, aswell in the Euangelical, as in the Leviticall Lawe; and the same being separate, dedicate, and mortified (as the Law speaketh) to that holy vse, it can no more be lawful to abstract the same from godly vses, then it was in time of the Olde law, the Ministers of the word not being otherwaies sufficiently provided, nor other godly vses for maintenance of religion, and of the poore members of Christ, being duely considered and ser­ued.

But yet they may make instance and say, that the gift of thinges bestowed to to the Kirk of old, by our fore-fathers in superstition, was for a certaine cause, to wit, to pray for the Dead, say Messe, and do other superstitious & Idolatrous ser­vice, [Page] which nowe is not to be vsed. And therefore the cause ceasing, the effect should also cease: And consequently, things giuen for such abuses should re­turne to the giuers or their aires, or at least to the Prince to be otherwaies em­ployed. As to that theorike of the Law, the cause ceasing, the effect ceases (giuing it to be true) I aunswere with a distincti­on, which the Lawiers themselues make, that thereby, two kind of causes ar to be considered in thinges, to wit, the impul­siue cause (as they call it) and the finall cause. Now, albeit it be true, that the fi­nal cause ceasing, the effect cōmonly cea­ses also. Yet it is not so in the impulsiue cause, which al though it ceasis, it makes not the effect of the finall cause, which is the principall intention to cease. But so it is in this case. For albeit it may stand, that one of the causes that mooued zealous men in time of blindnes, to giue diuerse things to the Kirk, and to places then cal­led religious, was to pray for the dead, and to do other superstitious seruie [...], be­ing perswaded by Monkes, Friers, and others of their opinion, that such praiers [Page] were valiable to deliuer soules out of Purgatorie, which may be called the im­pulsiue or moouing cause: Yet the prin­cipall & finall cause was (no doubt) that they minded to serue God thereby. For if they had not beleeued that these their gifts were to be applyed to the seruice of God, and godly vses, they would never haue bestowed any of their substance, rentes, or lan [...]es, to any Kirk or religious place: That this is true; It is manifest by their euidents, fundations, and charters, made vpon such donations, in the words dispositiue, euer bearing this clause, Deo & Ecclesiae, to God and his Kirke, before they make mention of any Saint, place, or other vse, whereto the same was to be applyed. Nowe, seeing all these gifts are so giuen, it is reason that God being first named in the Charters, haue the firste place, as beste and worthiest, and as the principall receiuer of these donationes, which are nothing else but a small por­tion of his owne, which hee before hath giuen vnto them. A [...]d as a certaine zea­lous man was wonted to saye, let God haue his life-rente, as the first person ex­pressed [Page] in the charters, & take thē the rest.

I adde to this answere, giuing, not gran­ting, that the principal & final cause wher fore these giftes were bestowed should cease, yet it is no reasō that the same shuld returne to the giuers or their aires, being once simply disponed, & giuē to the kirks vse; yea, and mortifyed therto, as they vse to speake, which the laws call publick de­dication to the Kirke. But in the same, in that case, if the cause wherfore they were giuen be not a good cause, these gifts are to be applyed to more godly vses, & not profane vses, according to that common rule of the law, quod semel Deo dicat est deo, &c. The things once dedicat to God may not therafter be applyed to profane vses, without great necessity, as for redemptiō of captiues, or other like cases. And for this purpose maketh that notable decisiō of Modestine an anciēt jurisconsult, wher of the sum is. That a certain leg [...]cy being left to a citty, for a spectable to be done in [...]d. de v­s [...] et [...] [...] [...]. L. le▪ gatu [...]. memorial of the dead, which was not law full to be done in such a Citty. It were wrong (said he) that this legacie should returne backe to the aires of him that left it, but the same ought to bee be­stowed [Page] vppon an other lawfull vse. And as these lawes conteine great equi­tie, so were they well practised in the dayes of AVGVTTINE. For when the Magistrates did take from the Donatistes their possessiones, which they had of the Kirke, and they complayned and dispu­ted, that none should be depriued of their reuenues; for dissention of religi­ones cause. That holy Father answered, that these goodes perteined to the Kirk, and therefore being rightly taken from them, who had made a separation from the Kirk, the same should be applyed to other Godly vses of the Kirk. As to the Princes part in these matters, wee shall speake (God willing hereafter) But yet to aunswere further to these men, who ob­ject that their predecessoures (as they say) gaue such landes and rentes vnto the Kirke, in blinde zeale, and so they haue reason to take the same againe. The an­tecedent or assumption of this argumēt, albeit it were admitted to them to proue, I suppose it should remaine vnprouen by a great many of them, who are most gree­die to invade the Kirk-rentes nowe a­dayes. For such as they be readier (as the [Page] Proverbe saith) to eate the Kirk-loafe, then to giue it. Yet supposing it were ve­rified, it is of no force to serue their turne, neither doth the consequent fol­low thereupon. For although they, or their antecessors had giuen such thinges to the Kirk, by what reason should they take the same againe at their pleasure? For what is freer then gift? or what is more vnhonest and against humanitie, then to take the gift againe being once freely disponed? supposing it were giuen to a priuate man, whereof he had broo­ked long possession. Howe much more shameles and vnhonest were it to the gi­uer to take it againe by force. Then by stronger reason should this be thought vnlawfull, concerning things giuen to God and his Kirk, which (as the Scrip­ture sheweth) cannot be redeemed again, but Levit. [...]. is to be restored whatsoeuer is defrauded there­of (although it were by ignorance) or else the value, with a fift part more. To this pur­pose perteineth that solemne protestati­on, which the people made when they brought in their teindes and offrings to the Lord. And although these be coun­ted [Page] among the Mystical politick lawes, yet the substance thereof (as was proved before) remaines, to wit, the lawe ought not to defraude God & his Kirk of their duetie. To the which purpose, yet let vs heare what AMBROSE (a godly father) speaketh of such men, as would cal back againe that which they haue giuē to the vse of the Kirk. There be some (saith he) who after they haue giuē their goods to the kirk, rashly think to revoke the same, of whō, nether the former gift deserueth thanks, nor the latter doing is allowable. For the former lacketh judgment, & the other hath with it Sacrilege. There bee some whome it repenteth to haue distri­buted their goods to the poore; but con­cerning them that so repent, it is only to be feared, [...]hat they shal not repent of this their rep [...]ntance. See how this anciēt fa­ther doubts not to cal them sacrilegious, C. de dona­tionibus▪ l▪ si quis ar­gentum § Sin autem. who take againe from the kirk any thing, albeit they themselues haue giuen it. To this agrees very wel the law of Iustiniane, in this sentēc [...]. Seeing it lieth in the hart of a man, to do or not do any thing that he intendeth, it becommeth him, either [Page] not to proceede to the doinge there­of, or else haste to performe it: Not de­frauding his purpose by any craftie co­lour of his irreligious minde: & so much the more this ought he to take heed to, if the gift be depute to godly vses or per­sons of religiō, least he be found not on­ly void of religion, but also vngodly. And so be subject not onely to the penalty of the law, but also to punishmente from heauen. And notwithstanding, not only he, but also his successors in this case shal be compelled to restore that which they haue taken & wit-holden, with the rest that followes. To the same purpose it is is said in another law, written in the same title of Donationes, speaking of things gi­uen by mens predecessors, that it availeth nothing to say such things perteined to our progenitors, after that the right and donation thereof is deuolved to others.

Yet to beamfill their first argument, these men may alleage & say, that things dedicate to the kirk in Papistrie, were de­dicat to Idolatry; which was not only vn­holy, but also abominable before God, & consequētly the lands & rents so dedicat [Page] can no waies be called holy, and so ap­parantly would infer, they ought not to be applyed to the holy seruice of God, but rather to profane vses. This argumēt they see not how much it makes against themselues. For if these things offred to idole seruice be abhominable, why bring they abhomination into their houses? & so procure a curse against themselues. For the Scripture sayeth: Couet not the sil­uer nor golde that is vppon their Idoles, nor Deut. 7. take it vnto thy selfe, least thou be snard there­with. Bring not therefore abomination into thine house, least thou be accursed like vnto it, but vtterly abhor it. Againe in an other place it is saide, There shall nothing of the Deut. 13. damned things cleaue vnto thine hand: That the Lord may turne from thee, the fearcenesse of his wrath, and shew thee mercie, when thou shalt obey the voice of the Lord. Nowe al­though this bee written in the Olde Te­stament, it astricketh and bindeth aswell vs as the Iewes, Not to couet after euill and vnlawfull things as they did. For these things [...]. Cor. 10. are written for ensamples to vs, as the Apo­stle sheweth. So albeit the law of Deute­ronomy is not to be vrged precisely in [Page] al things, yet as lusting after euil thinges, is ay couetousnes, so thieft is euer thieft, and Sacrilege is euer Sacrilege.

But yet they whome we accuse as sa­crilegious, may make instance, and saye, how can ye call alwaies things dedicate to Idolatrie holy things? And againe, if these things cannot be handled or intro­metted with in any sorte; how can ye ap­plye the same to the vse of the reformed Kirke, and true seruice of God? seeing ye abhorre Idolatrie, and hold such thinges abhominable. For aunswere, first I denie that these thinges were dedicate only to Idolatrie, for I haue prouen the contrary of before. And as to that allegeance, that thinges dedicate to Idolatrous seruice, if they be abhominable, how can they bee applyed to the seruice of God, in his re­formed Kirke, being abhominable in themselues? I say, Sirres, wee lack not ex­amples of the Scripture, that such things may and should be employed to the true seruice of God. In the spoyle of Iericho, [...]osua. 6. 7. The Lord commanded, that all the siluer and Gold, and other mettle that was found in the Citty, should be put in the treasure of the house [Page] of the Lord. In the which (no doubt) ma­ny thinges were, that had bene dedicate to Idoles service. And yet in the meane time expresse inhibition was made, that no particular man shoulde meddle with any thereof, least he make himselfe exe­crable thereby. And the punishmente that was executed against ACHAN, de­clared how far God was offended with that transgression of that his commande­ment. The like may be spoken of things taken in warre by the Isralites of their enemies, as of Madianites and others. I [...]g. 6. And of Gedeon, who made sacrifice to the Lord of his fathers bullocke, and trees of the gr [...]ue dedicate vnto Baal. And vnder the Law of the Gospell, the Prophet shew­eth, that the Gentiles shall bring al their riches to serue the Lord, and to beautifie the house of his glorie.

Now, because in this there is no great question, wee come to more pithy appa­rante argumentes, that our Kirk-robbers alleage for th [...]mselues. The Kirk-rentes, (say they) namely, the first kirk-lands, for the most parte were giuen by Kinges, his majesties predecessors, mooved of blind [Page] zeale to the Kirk, in time of Papistrie (for such abuses ar now abolished) to abbaies principally, & other places called religi­ous, to pray for the dead, sing & say Mes­ses, & to vse other their superstitious ser­vice. The which landes & rents so giuen, haue greatly hurte & diminished the pa­trimony of the crown. Therfore the king with advise of his estates in Parliament, hes called in & revoked these donations, namely, of lands, & taken them againe to his Hienes own patrimonie & dispositi­on. And we againe, haue obteined some of these lands, erected to vs & our aires by liberality of the Prince in temporal li­vings or lordships. And so we possesse the same justly by our lawful titles, therfore we ought not to be rayled on, nor called Sacrilegious possessors. I answere simply (not for offence of any, but to vtter the trueth) that I judge these kinde of erecti­ones, or whatsoeuer new required titles by such meanes that the possessours can pretende, to bee altogether vnlawfull. But this question requires greater con­sideration: which standeth in two heads. The one is, what entereste the Prince [Page] hes, or may justly pretend in Ecclesiasti­cal liuings. The other, what right or title thereof, he may dispone vnto others. As to the former of these two heads (with­out offence of the Prince I speake) who is prejudged by this kinde of dealing, as­well as the Kirke: I say, that Kinges in so farre as they be called, nurishing Fathers of the Kirke, they ought to see sufficient prouision bee made for vp-holding the seruice thereof. And the Kirk againe, to bestow al dutie for furthering the Prince in the publick affaires of the common wealth. But the Prince to suffer the Kirke to be spoyled, not hauing first prouided sufficient meanes, how they that serue in the Kirk may be honestly interteined ac­cording to their estate, with the other af­faires thereof. And the schooles and the poore (who ought not to bee neglected) well seene to, it cannot stande with good conscience, law, divine nor humane.

Therefore I saye (albeit these men alleage the Kirke-rents to be ouer-great) to begin at the spoyle of the Kirke, the o­ther not being done, is a very preposte­rous 1. King. 21 order. When AHAB, being but a ve­ry [Page] wicked king, would haue taken NABOTHS vine-yarde, he offred first to giue him a better vine-yard then it was, or the worth thereof, if it pleased him (he being a priuate man) in money. And so he would haue 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 greate parte of the rente thereof, and giue nothing in the place of it, nether to make sufficient pro­uision for the necessarie affaires thereof, I thinke the like example hes not bene practised in any Christian Countrie, or common weill heretofore. If they will giue instance of our neighbour cuntrie, there is no comparison; for they that serue in the Kirks there, at least are all wel provided of liuings: But they will reply; The Parliament & estates agreed to take these Kirk-landes: Therefore it ought to stande 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 againe called & annulled by contrarie actes. And how can they bee annalyed or bought, vake (vnles they be [Page] first reasoned vpon: Yea, this were a very hard & rigorous dealing in a Princes mi­noritie, to make a lawe, not onely preju­diciall to God and his Kirke, but also to the Prince himselfe (if it be rightly con­sidered) and yet no man to haue place to speake against it, or to sute any refor­mation. The Civill law sayes, that things done in prejudice of the Kirk, albeit con­firmed by laws, are to be rescinded. And al such statuts (sayth the Emperour FRE­DERICK) should be raysed out of the act bookes. Moreouer, the lawes made after [...]. Cassa­mus & L. deceruimu [...] C. de Sacro. s. Eccleijs this maner, in prejudice of the Kirk, may well be declared null in themselues. Be­cause the most part of them were made in the Princes minoritie, as also, because that represented the third estate for the kirk, had no commission nor power from the reformed Kirk, being Bishoppes and Abbottes, the most parte of them, of the papistical promotion; protestation being made also publicklie for nullitie of their proceedings.

But leauing nowe the Princes parte, who is indeede nothing helped nor in­riched by these annexations & assumpti­ons [Page] (as they cal them) of the kirk-lands & rentes, for if they were, it should be more tolerable. I come to the second head cō ­cerning them to whom the Prince hath disponed in heritable titles, the lands and rents of the kirk, by new erectiōs (as they tearme thē) in temporal liuings or lord­ships. These kinde of dispositiōs, I affirme to be more vnlawfull a great deale, nor if the Prince should haue holden the same in his own hands: yea, moreouer I say, sik gifts & dispositions may not stand lawful ly, neither by the law of God, ciuil laws, nor municipal laws of the cuntry. For as to Gods law, I think they wil acclaime to no warrante of it, because it maketh di­rectly against them, & involving them in the estate of Achan, Ananias, & Sapphira, procureth rather a curse againste them, without they repente & amende. Which the Prophete MALACHIE pronounceth against such persons, as defraud the Lord of his teinds & offrings. And as to the ci­vill Lawes & Ecclesiasticall cannons, we may easely finde an infinite number a­gainst them, forbidding all alienation and distraction of Kirke-goodes to the [Page] vse of any particular person. Reade the first booke of Iustinian his lawes, in the volume called Codex, in the title, de Sacro­sanctis Authent. [...] non ali­ [...] [...] Ecclesiasti [...]oll. 2. 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 bee restored. To the same purpose agree the lawes of the newe constitutiones, called Authentickes, in so far, that it is not per­mitted to the Prince himselfe, to permit or change, with any of the goodes of the Kirk, called vnmoveable, vnlesse he giue the better in steede thereof. And LEO the Emperour sayet [...], that they who dispone these goodes, haue Sacrilegious mindes. Therefore they who haue perswaded our Prince (whom God preserue) to an­naly or dispone to themselues, or to o­thers, these Kirk-landes, haue done that they might to haue him counted Sacri­legious as they are. The lawe also ordei­neth the byers of these goods, to lose the price, and to restore the goods againe▪ The Notars of such contractes, to be ba­nished; the Iudges that ratifie the actes of such alienationes, to bee deposed from [Page] their dignities. Howe much more are they to be judged gyltie and punished, that take and vsurpe those goods, with­out alienation to their owne commodi­tie.

I omit here to cite many ancient Cā ­nons of Councels to this effect, which would occupy long time. For, who list to reade the volumes of Councels & Can­non-law, may finde them very frequent in many places. Comming then to the lawes of the Countrie, and naturall rea­son, the foundation of all good lawes, I saye, the corrupted dealing of our time concerning Kirk-robberie, is such as can not stand, neither with the one, nor with the other. For, as to our municipal laws, which are either the lawes of the Maje­stie, or actes of Parliament. The lawes of the Majesty altogether disallow, alienati­on of Kirk-goodes, in so far, as if the Pre­late himselfe, Abbote, or Bishoppe, make any alienation or disposition thereof, [...] from the Kirke vse: The byer thereof, should lose the price, and the landes may be taken againe by the King (but not di­sponed to others) if they were giuen by [Page] him or his Predecessors. And in the acts of Parliament, both ancient and recent, commonly the first acte is, that the li­berties and freedomes of the Kirke be keiped. And how can these liberties be but hurte, when the Patrimonie of the kirk is taken awaie, and giuen to profane men & profane vses? Now, to come in particular, to these new erectiones, and new found infeftmentes of Kirk-Lands, they are (as I vnderstande) of two sortes. For some are giuen before the annexa­tion of them to the Crowne, and some thereafter. As to the former, I woulde know by what law or reason they could be giuen by a simple gifte of the Prince, they being not yet come in his handes, and the consent of the true Kirke, neuer had thereto? For, as to the consent of Abbots and Bishoppes, being the moste parte of the Papisticall promotion, and chiefe wrackers of the Kirke, no [...] hauing any commission from the true reformed Kirke, it cannot bee of any force in this case, to defraude the Kirke of her Patri­monie. And albeit, the whole Kirke had consented, their consente could not bee [Page] sufficient to dilapidat or annaly the Kirk Lands in propertie to any person, they being themseues onely vsufructuares, and not proprietares thereof. And as to the Princes parte, can he take any priuate mans heritage from him, and giue it to whome hee pleaseth, without consent of partie, or fore faltrie? I think all men will say no. Much lesse then, may he dispone these lands from God and his Kirk, by sik simple donationes. As to the other sorte of infeftmentes or erectiones giuen af­ter the annexation, they can be no better in effect, for giuing only for arguments cause, that these lands were lawfullie an­nexed to the Crown; whereuppon I wil not now farther dispute. I say, the King cannot by the Lawes of his Realme, di­spone the same againe from the crowne, they being once annexed therto. Reade the 43. acte of King IAMES the seconde, the 86. of King IAMES the Thirde, the 24. of King IAMES the Fourth, and like­wise his Revocation, acte 83. As also the 4. and 54. of King IAMES the Fifth: with others, tending to the like purpose. Yea, they would make our Kinges Majestie [Page] that now is, bee involved in periurie by these dispositiones, it being expresse a­gainst his oath, made at his Hienes coro­nation, and inacted amongst the acts of Parliamente. The time straites me, that I cannot insist longer vpon this head.

Before I speake of the teindes, I come to the finall reason, or rather excuse that robbers of the Kirk pretend for them to colour their Sacrilege. The landes, with the other rents of the kirk (say they) giuē to it in time of Papistrie, ar ouer-large, & more then sufficient, for the necessary vses of the Kirk that now is. For, as to the Ministers, what should they haue but their necessary sustentation, with an gray gowne, to go vpon their feete Preaching from place to place, as the Apostles did? They are as [...]eedie as the Papistes; with many other like tearms of their reproch­full Rethoricke. And why may not the King (say they) giue these landes to No­ble-men, Gentle-men, and others, able to serue his Majestie; the teindes being more then sufficiente to susteine all the charges of the Kirke. As to the estate of the Ministers, it is no marvell that they [Page] who care for no Religion, but so far as it serues their turne, would wel vouch safe to see them poore, that they might goe the lighter to heauē, following the foot­steps of IVLIAN the Apostate, or rather IVDAS the traytour, who envyed for the oyntmente that was bestowed vppon Christ, because hee was a Sacrilegious thiefe, and would haue had the price thereof to his owne vse. Would these men commend vnto vs such poverty, as Christ did to the poore in Spirite, or if necessitie required, to loose all thinges for his names sake, they should doe well. But seeing they labour so farre as they may, to bring Ministers in contempt, & consequently, to depriue the people of the doctrine of Saluation, we cannot ad­mit their vngodly devises: For wee haue sufficiente warrant in the word of God, that the labourers in this function, are worthye of their wages; not onely for the honeste intertenemente of them­selues, but also of their wiues, chil­dren and families, and for hospitalitie. Which things being ministred vnto vs, for our owne partes, wee would be well [Page] contented, so that none of vs did lacke, as it was in the Primitiue Kirke, providing not the lesse, that the reste of godly vses belonging to the Kirk, were not neglec­ted: And speciallie, the schooles and the poore: whose large portion ought to be comprehended therein, seeing the Kirk­rentes were justly called, [...]he Patrimo­nie of the poore. As to the reste (this be­ing done) we might well agree, it should supplie the necessarye affaires of the Prince, and the Realme, and such other Godly vses as the worlde allowes. And the ensample of former ages agreeable thereto haue practized. But the abuses we cannot allow, as that of the Papistes, of defrauding the poore of that parte of the Kirkes Patrimonie, which should be bestowed vpon them.

Wee knowe that the Kirk-rentes of olde were divided in foure partes. The one parte thereof was bestowed vppon the Pastour or Bishoppe for his owne vse, and for vp-holding of hospitalitie. An other, vppon the reste of the office­bearers, in the Kirke (called the Cler­gie.) The thirde, vppon the Poore. [Page] And the fourth and laste parte, vppon the interteinemente of Kirkes, Hospi­talles, Brigges, and other publicke and Godlie affaires: Whereinto, the neces­sities of the Prince, and publicke affaires of the Countrie are to be also conside­red. But the degenerate posteritie of the Antichristiane Kingdome, applyed all these goodes, to the interteinement of idle bellies, diuiding all the Kirkes Pa­trimonie, into Prelacies, and benefices, & in erection of Abbaies & Cloisteres, such as are not to be found in the booke of God, nor in any ensample of the Pri­mitiue Kirke, and such as ought to haue no place in any reformed Kirke or com­mon wealth. And yet this corruption re­maineth amongst vs, by distributing of newe titles, not onely to the Bishoppes, but also to Abbottes, and newe Pre­lates (as they call them) after the man­ner of the olde Papisticall promotion. The affaires of the true Kirke, in the meane time, not being duelie seene to nor provided. And as concerning benefices vnder Prelacies, there is a newe craftie and fradulente inuention [Page] founde out, that these greedie gorman­des haue procured at the Princes hands, gifts of the Patronages therof: therby to defraude best qualifyed Ministers of the same, to giue them, or rather sel them to whom they can finde out, who wil be cō ­tent to make vnlawful paction with them, to take a little portion of the fruits there­of (serue as they please) and let the moste parte remaine with themselues, either by setting of vnlawfull tacks, or by some o­ther fraudulent way.

Now, concerning the teinds (where­of I promised laste to speake) I graunt in­deede, if they were rightly gathered and bestowed to the right vse, they would both helpe the poore labourers of the grounde, and serue to many good vses in the Kirkes affaires. But as things nowe go amongst vs, they are little more profita­ble to these vses, then the Kirk lands. For they who wrongfully haue invaded the landes, marke as greedely for the teinds: and are entred already in possession of the greatest part thereof. And now begin to make question, what title or right the Kirke hath thereto: So insatiable is the [Page] greede of them who haue once made shippe-wrack of conscience, that they would Crucifie Christ againe for his coate. Herefore it is expedient, as short­nesse of time will now serue vs, to de­duce from the originall, the payment of teindes. First, before any written law, we finde, that ABRAHAM gaue to MELCHI­ZEDECK, Gen. 14. as Priest of the moste high God, teindes of all the spoyle that he had obteined of the discomfiture of the enemies, as pledge of his thankfulnesse towarde God. IACOB also passing to Mesopotamia, after that notable Gen. 28. vision of the ladder, reaching from earth to heauen, made a solemne vow, that if the Lord should be with him, preseruing him in his way, and giue him foo [...]e and rayments, of all that the Lorde should giue him, he should render a­gaine the teind vnto the Lord. Whereby, it may well appeare, that by the very in­stinction of nature, this custome was receiued amongst the Godly Patriarcks, to giue teindes vnto God, of that what­soeuer he bestowed vpon them, aswel by offring sacrifices, as applying the same to the vtilitie of the Priestes of the Lorde, the poore, and other godly vses. As to the [Page] offringe and paying of teindes vnder the Law, we neede to make no question, for the same is so set foorth at length, in the bookes of the Law of MOYSES, that the adversaries can make no argu­ment against it. Wherein▪ among many other thinges it is written, That all the [...]erit. 27. teind of the increase of the Lande, aswell of cornes, as of bestiall, perteined to the Lord as holy. And that he distributed the same againe to the Priestes and Leuites, and their fami­lies, for their seruice. And concerning the Num. 18 teindes of euerie thirde yeare likewise, that the strangers, widdowes, fatherlesse, and poore of the Land, should be partici­pant thereof, so that I neede not insiste further thereupon at this present: only, calling to your remembrance, that so­lemne 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 therof. Read the place. Deu. 26.

It restes to declare then, what hath bin the vse concerning teinds, vnder the Go­spel amongst Christians. Certainely the vse of payment thereof hath bin so anci­ent, [Page] that it is difficil to finde out the firste original thereof. Alwaies it appeareth e­uidently, that godly Princes & common wealths, being willing to provide the Pa­stours, & other godly affaires of the Kirk, of competent living & revenues, did ra­ther choose the teindes, then any other meanes to that effect; following the ex­ample of the godly before the lawe, and imitating the cōmand of God, vnder the Lawe. Which loueable vse and custome, hath remayned through many ages (I thinke) inuiolably obserued in all Chri­stiane kingdomes & common-wealthes. For it is more then a thousand yeares by. paste, since the payment of teinds vnder the Gospell, was called an auncient cu­stome, which the Christians had obser­ued by common consente, by ayplying Concil. Matisc. 2, Can. 5. the same to the vse of the holy Ministery, the poore, redeeming of captiues, and o­ther godly vses, as we may finde in some ancient cānons of councels. So that I can not marvaile ynough of a certaine man, who held himself very wel beseen in the laws & customs of the cuntry, who was not ashamed to affirm, that the paimēt of [Page] teindes to the Kirke, was not olde, but of late brought vp. If this man had red di­ligently the Scottes Chronicles only, he [...]. li. 9. f. 192. might haue found how CONVAL King of Scottes, who reigned about the yeare of our Lorde, fiue hundreth, three score and eight yeares. Did statute by lawe, that the teindes of all that grew vpon the grounde, should be brought in vnto the Priests, and service of God, vsed in these daies, which from that time by long pre­scription hath bene obserued amongst this our Scottish Nation. So that the question cannot nowe haue place, whe­ther the teindes perteine to the Kirke or not; I will not deny but the teinds might be possibly changed, in other meanes of sufficient provision for the Kirke, if such godly zeale were nowe amongst men, as was of olde time. But in so farre as we see the plain cōtrarie, that men are now rea­dier to take away, thē euer our predeces­sors were to giue; it were a foolish thing to loose the certaine for the vncertaine, and that which is neuer likely to come to passe. And the wisedome of the fathers, hes done better in this behalfe, then any [Page] thing that wee can nowe deuise or per­forme. Therefore, whosoeuer now doe abstracte the teindes from that vse; for the which they haue bene of so auncient time appoynted amongst Christians, they are to be repute as violaters of that godly and publick 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 thinges. Therefore I come shortly to the laste refuge of these Kirk-robbers, whereas they alleage for themselues, their titles, tacks, and assedations, with o­other evidentes & rights, whereby they possesse and brooke the teindes. And many wil say also, that their predecessors haue had kindnesse thereto of long time by-past. And others, moreouer will al­leage and say, wee haue payed great gres­somes, and sums of entresse silver there­fore, besides our yearely dutie, hauing these teindes disponed to vs, by them who had power to set the same. To aun­swere shortly to all this, first I say, to the takes-men, that all their tackes and titles, [Page] for the moste parte are set contrarie to the common Lawe, and so are null in themselues. And if wee shall examine them by the Lawe of Conscience, which is the chiefe Lawe that Christi­stians ought to liue by; it will be harde to purge the taker and also the setter of Sacrilege. The first cause that mooued Concil. Carthag, 5 cap. 6. them of the Kirke to let teindes in tackes, was to defende them from the invasion and violence of such mightie robbers, as spoyled them of their possessions. For o­therwise, it was not lawfull in any case by their Cannones, that any of them, (whome they called the Laick sorte) should haue any medling therewith. But now it falles out plain contrariwise, that none doe greater hurte to the Kirk, then those tackesmen, to make their own gree­die gaine of the Kirk-goods. And they may wel be compared to manchpresents (as we speake) taking to themselues the best parte, & leauing the least portion to the Kirks vse. So I say, that none of them that take the teindes in assedation, with euident diminution of the olde rentals can pretende, but they greatly hurte the [Page] Kirke, contrary to good lawes & consci­ence. Yea, many of their tacks are not on­ly within the halfe of the just availe; but oftentimes within the tent part, as victu­als now are solde.

For colouring of the which, there is a new fraud of the law devised, by conver­ting victuall into money, vnknowne to our Fore-bearers▪ because (say they) v [...]c­tuall was sometime sold for such prices: But where finde they that argumente, à Contrad [...]. [...]d leg. [...]. l, p [...]ecia. posse ad esse, valiable in the Law? or why preferre they not at least, the option to the receiuer, rather to choose, then to the giuer? or els, why will they not paye Sterling money, or the auaile thereof, as good as it was, when victualles were so solde? Who will go to the market now with our money, to buy victuall of such prices, and not be mocked? Whereto should I insiste longer vppon the newe mainteined corruptiones of this age, to defraude the Kirke of her due right? It shoulde weary both mee to rehearse, and you to heare it. When as tackes was not set in times by-paste, but for the space of ninetene years the farthest. Now [Page] three nintene years, with three life-rents, all in one tacke, is thought nothing. Yea, many make heritage of the teindes, as they haue done of the landes. I omitte to speake of the oppression of the poore la­borers of the grounde, whereof I made mention before. As to the kindnesse, which these men alleage, because it is of no force in the Lawe, I cease likewise to speake thereof. And as to the power of them that set these tackes, being for the most parte titulars of Prelacies, I counte them no lesse Sacrilegious, then the ta­kers, as if I had time and space, I might easely prooue. With them also I joyne 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 vnhappie daies. Lorde arise and caste out all byers and sellers, with thieues and robbers, and corrupted Sa­crilegious dealers out of the Kirke, and stirre vppe some zealous reformers of these manifolde deformities, that the Kingdome of Christ maye continue a­mongst vs, and his Gospell not be remo­ved [Page] and taken from vs, for our great ingratitude and sinnes, in abusing the name and profession of the same. To whome with thee, O Father and holie Ghost, be all honour and glorie. A [...]en.

MAny shiftes and excuses can the corrupt nature of man finde out, to cloake their euill doings and impieties, how justly soeuer they bee challenged for their faultes, if so be they [Page] bee not willing to redresse the wronge committed by them. As in this matter whereof we intreate; ye haue hard what pretended excuses, and coloured reasons they whome wee blame as gyltie of Sa­crilege, oppone and alleage for them­selues: Which I suppose haue bene suf­ficiently aunswered and refuted in the former Sermon. Nowe it resteth to bee declared, what daungers such Sacrile­gious persones stande into, and what punishment they be worthie of, who are gyltie of that crime: Aswell by the Lawe of God, as by humane and Civill Lawes. And if they will not amend for feare of these punishmentes, appoynted by good Lawes▪ because Magistrates in that parte doe not their office, and the law lacks execution in this corrupted e­state. Yet at leaste, they may be terrified in their Consciences (if they haue anie feeling) with the examples of the extra­ordinarie judgements of God execute against the sacrilegious before our daies, when the world was not so male-part in rebellion as nowe it is. For the which purpose, I shall God-willing, bring forth [Page] ensamples, both of the divine historie and of profane writers; declaring howe the wrath of God fell vpon such kinde of men from time to time: And how by the contrarie, the blessing of the Lorde hath continually bene with them, who travelled carefully to buyld Gods house, and to bestowe liberally of the goodes which hee gaue them vpon his seruice and servants.

Firste, then to beginne with the pu­nishmentes appoynted and threatned by Gods Lawe, againste the Sacrile­gious. In Deuteronomie wee finde it written, that all they who meddle with thinges dedicate to Religion (al­beit it bee Idoles service) and applie the same to their private commoditie, are to bee counted Anathema; that is, accursed of GOD, both they and the thinges, which they by such meanes appropriate vnto themselues. Bring not Deut. 7. (sayeth the Lawe) the abhominable thinge into thine House, neither couet the Golde or Silver which is on them, to take it to thy selfe, leaste thou be snared there­vvith. For it is abh [...]mination vnto the [Page] Lorde thy GOD: Therefore thou shall ab­horre it, because it is accursed, leaste thou bringing the abhominable thing in thine house be accursed, as it is. Nowe, that the like curse falleth vpon them that take or with-holde the holy thinges, dedicate to the seruice of the Lorde; it is manifest in the Prophet MALACHIE, a good inter­preter Mal. 3. of the Law. By whom, God com­playning vpon the Sacrilegious people of Israel in his daies, saith; Ye are accursed with a curse, because ye haue spoyled me. And they demanded (as such men are euer quarrelous) wherein they had spoyled him: he answereth, in his teindes and offrings. And before a little he had saide. Will any man spoyle his gods? Whereby he declared, that it was a rare thing (which is moste fre­quent in our dayes) euen among Idola­ters to commit Sacrilege. So we see the curse is common, both vppon them that defraude the Lorde of holy things dedi­cate to his seruice, and them that appro­priate to themselues thinges dedicate to Idols. Moreouer, we finde Sacrilege pu­nished with death, in the person of A­ [...]HAN, according to the Lawe. For it is [Page] written in IOSVA, He with whom the Ex­communicate Iosua. [...]. thing beis deprehended, let him be burned with fire, euen he, and all that hee hath: Because he hath transgressed the coue­nant of the Lorde, and committed a haynous offence in Israel. And the children of Israell (saith he moreouer) cannot stande before their enemies, for they are gyltie of a curse, and I will not be with you, till ye haue destroy­ed the accursed &c. Here we may see it was not an extraordinary punishment that was vsed against ACHAN, but required the like executiō in like case, for the trans­gression of the couenant of the Lord; to wit, first, to be stoned, according to the Lawe, and thereafter burned, with all his substance.

Yet, men may say, this was a politicke Law, giuen for a time vnto the people of Israell onely. But, giuing it so be, yet it serueth to our purpose, to proue what punishment hath bene statute in the law of God against Sacrilegious persones, who so highlie provoked the wrath of God, not onely against themselues, but against the whole people, if they suffred [Page] such impietie amongste them vn-puni­shed: as this example of ACHAN decla­red. And let vs come to the New Testa­ment, we shal perceiue the Lords wrath, not yet to be quenched against such per sons: Consider our text, doth not the A­postle here, comparing Sacrilege with Idolatrie, declare that the Iewes, aswel as the Gentiles were vnder the wrath of God for this crime in special? And if we thinke the punishmente greate that fell vpon ACHAN and his familie: What lesse was that which PETER executed vppon Act. 5. ANANIAS & SAPPHIRA for the like, or ra­ther les offēce? wer they not both severe­ly dung dead at an instāt. And albeit, that was an extraordinary punishment, if re­spect be had to the person of PETER; yet non can deny but it was justly deserved: Otherwise PETER had bene to blame in the execution thereof: whom the Spirit of God doth alwaies allow. Herefore, it avayleth not to extenuate this crime, and the punishment thereof, as that it were not so to be agreged, nor so seuerly dam­ned vnder the lawe of the Gospell, as it [Page] was in the Lawe of MOYSES. For al­though Christian Magistrates, be not a­stricted to followe the pollicie of that Law in all poynts▪ yet Sacrilege is ay Sa­crilege. And very sharp lawes hath bene made for punishment thereof, not one­ly by Christian Princes and Magistra­tes, but also by the Heathen Princes and law-giuers, in their natural zeale and light.

But let vs first come to Ecclesiasticall Cannons & lawes (I meane not the de­crees of the Popes of Rome, whereof it is easie to alleage an innumerable multi­tude) but the ancient Cānons of Coun­celles; and the writes of godlie Fathers of the Kirke, agreeable to the Scriptures. The greatest punishment the Kirke hath to vse ordinarily, against all disobedient persones, according to Ecclesiasticall discipline, is Excommunication. For wee haue not to followe the Papistes, in exceeding the boundes of Ecclesi­stical jurisdiction, by imposing corporall punishment, and pecuniall paines to the offenders, such as belong to the Civill Magistr [...]t. So, I say, Excōmunication, but [Page] excommunication in the highest, and most seuere sorte, was appoynted by the Cannons and Discipline of the Kirke, against the Sacrilegious. For (we know) there were two kindes of Excommuni­cation; the one called the lesse, which was, debarring from the Sacraments of the Kirke; the other the greater, which was a cutting off from the whole society of Christes bodie; which by the ancient Fathers, is ofte [...]times called Anathema. Alwaies, it is not to be vnderstood, of that Anathema, whereof the Apostle PAVLL speaketh, taking it for Extreme Extermini­on from Christe. But in the other sense, as the Fathers vsed it. It is taken in the eight Cannon of the Councel, called Gangren­se, which was a very auncient and godly Councell, holden about the 324. yeare of Christ; wherein it was statute, that if a­ny man presume to tak or dispone things offred to the Kirk, except the Bishoppe, Carthag. council. 4▪ c, 95. Council. Ag [...]then. c. 3. & ali­bi. or they who are depute to ministrat mer­cy vnto the poore, let him bee Anathe­ma, that is, accursed with a greater Ex­communication. To this agree, many o­ther Cannons of Councelles, and aunci­ent [Page] Fathers, with more seuere wordes, threatning the judgementes of God, to the terrour of all Sacrilegious persones, calling them murtherers of the indigent and poore. Yea▪ they may be called mur­therers both of the bodies and soules of men, as was declared in an other place.

And I cannot see how we, who nowe beare office in the Kirke, can bee excu­sed, vnles we proceed after this manner, as the auncient Kirke did against the Sa­crilegious of our time, who increase and multiplie daylie, In such sort, that with­out seuere discipline, they may not bee possibly suppressed. Yea, I feare me, the medicine be too late, and ouer-long de­layed, which should haue bene applyed to this kinde of disease. And as to the ci­uill magistrates punishmente, wee haue little appearance to looke for it, seeing the most parte of these, who should re­meid this euill, are infected themselues with the same sicknes. Notwithstāding, that all kinde of Lawes, both natural and written, diuine and humane, damne this haynous cryme. For it is euen againste [Page] nature to the Children, to robbe and spoyle their Mother or Parents, as the Kirk of God, is to euery one that pro­fesse themselues to bee members, and haue bene brought vppe in the bosome thereof. And let vs see what punishment the naturall Philosopher PLATO in his Li [...] ▪ [...], de [...]ogibus bookes of Lawes, judges the Sacrilegi­ous worthie of. If any man (sayth hee) be found so bolde to commit such a hay­nous offence as Sacrilege (which wee would not, & can sharpely beleeue to fal in any wel brought-vp-persō) if it be an slaue seruant, or stranger, or strangers ser­uant; let an mark be imprinted in his face and hande; and let him be scourged with so many stripes as pleaseth the Iudge, and then casten out of the Cuntrie na­ked; that peradventure he may become thereafter wise, and of a better minde. But if hee be a Citiner (meaning, a man of free condition) who committeth at a­ny time such an offence; notwithstan­dinge, his good education from his youth-heade, yet the Iudge may vnder­stande such [...]ne one to bee incurable. Therefore, death is the leaste evill hee [Page] should susteine. But it may profite for ensample to all others, if hee be deprived of all honoures, and banished the Cun­trie. Yee see what equitie is in the Na­turall man, concerning the punishmente of this crime.

Now, as to the Civil lawes, beginning at the lawes of the twelue Tables, which were moste aunciente amongst the Ro­manes; we finde the same to be most se­uere against the Sacrilegious, bearing that they who did robbe by violence, or steale holy things, or things commit­ted in custodie to holy places, should be holden as Parricides, that is, slayers of their Parentes. The Civill Lawes, col­lected by commandement of IVSTINI­ANI, for the moste parte, holde the pu­nishmente of Sacrilege to bee capitall, that is, worthie of death. But they va­rie in the manner of execution. For some condemne the Sacrilegious vnto the beastes, some to be burned, some to be hanged. Alwaies, the punishmentes L. Sacrileg [...] L. & Sa­crilegij d [...]. Leg. Iu­lian [...]. latu [...] are ordeyned to be weyed, according to the circumstaunce, and qualitie of the persones, time, age, place, and estate of [Page] thinges to be execute more seuerelie or meekly, as the same rēquired. For the pu­nishment of them who were condem­ned to the beastes, is restrayned to such onely, as break Temples made by hands, and take from them by night, things de­dicate to God. But if any in day-light, should spoyle any Temple, he is decer­ned to be condemned vnto the Mines; or if he were of honest parentage, to bee banished in some Ilande, and to loose all his goods. There be some lawes also, that make the punishment of Sacrilege to be extraordinarie. All agree in this, that is, requireth a seuere punishmente, as the L. pecula­tus. [...]d. e [...]d. tit. highest kynde of thieft: And extends it (as was saide before) to all things dedi­cate to the service of the immortal God: so that whosoeuer substract the same, be­ing once publickly dedicated, commit­teth Sacrilege; and if it were taken pri­uatly, to bee holden as the highest kinde of thieft, and like vnto Sacrilege. Now if we esteeme it a greater fault, to take some little thing out of a material Temple, nor to bereaue and take great lands and pos­sessiones from the Kirke, is not that to [Page] straine out a Gnatte, and to swallow vp a Camell?

Would to God I were able to wal­ken these men out of the deadly sleepe of security, wherein they lye blinded by their corrupt affectiones; forgetfull of the vnhappie ende, whereto men are led by insatiable avarice. But seeing neither admonitiones, nor sharpe rebukes can serue in this declining age to remeid this euill; yet to make them more inexcusa­ble, if they will not amende. I will pro­duce certaine ensamples of punishments of Sacrilegious persones, partely taken out of the Scriptures, and partly out of humane histories; of the which persons, diverse peradventure may be found lesse gyltie of this crime, then these with whome we haue to do, to the ende, that our sacrilegious (if they haue any feling) may feare the like judgements to fall vp­on them; if not in this life, yet as great, or rather greater thereafter, when they shal haue no purse nor penny, power nor meanes to make restitution of that which they haue, with so euill conscience con­quised. And first we haue two examples [Page] which I haue diuerse times heretofore cited of ACHAN, in the Olde Testa­ment, & of ANANIAS and SAPPHIRA, in the Newe: who were terribly punished for their Sacrilege; as it is at length set foorth in the Holie Histories, bearing their doings and Tragicall ende of their liues.

Wee haue further, the Historie of OPHNI and PHINEAS, the Sonnes of HE­LI, [...]. S [...]m. 1. 3. who were both slayne of the Philistimes in one day, the Arke of God was taken, HELI their Father brake his necke, for the sleuth­full correcting of them. The chiefe cause of their punishmente, is evidently set downe to haue bene, For the Sacrilegious abusing of the Sacrifices of the Lorde, and making the people to loath the same, in be­reaving the raw fleshe before it vvas offered, besides their other abuses.

Wee haue likewise the Historie of NEBVCHADNETZAR the greate, who Dan. 1. spoyled the Temple of GOD in Ieru­salem, taking from thence ane parte of the Golden and Silver Vesselles, ap­poynted for the service of the Lorde, and carryed the same to the Lande of [Page] SHINAR to the House of his GOD, putting the same in his Gods Thesau­rie. Which not-with-standing, it was the Lordes worke and appoyntmente, to witte, that Ierusalem and the Tem­ple shoulde bee destroyed for the sinnes of the people: Yet the Tyraunte thought not thereof, but did execute the pryde of his hearte in that ouer­throw. Albeit there were some thinges in him, that may condemne the Sa­crilegious of our Age, for hee tooke but one parte of the Vesselles of Gods House, and not all, and brought them not into his owne House, but into the House of his GOD; Wherein, (albeit ignorantly) hee placed his Religion: So hee declared some good Consci­ence in his blinde zeale. Yet the Lorde did seuerely correcte and punishe him in his greatest pryde, deposing him from his Dan. 4. Royall Throne, and taking his hearte from him; For hee was driven from amongste men, and his hearte, made like to the hearte of a beaste. And hauing his dwelling among the Wilde beastes, he eate grasse like an Oxe: His bodie was vvette vvith the devve of [Page] Heauen, till his haire grew like the Eagles fe­thers, and his nayles like the foules clawes, vnto the time that he knew the most highest to beare rule ouer the Kingdomes of men, and to giue them to whom he will. And yet his Sonne, or rather Nephew [...] BELTSASER did not humble himselfe, knowing al these things, Dan, [...]. but becomming worse then any his predeces­sors, lifted vp his heart against the Lorde of Heauen, brought forth the vessels of the Lords house, before him in his banket, and he and his Princes, his wiues and Concubins, drank wine therein, and praysed their Idols and Gods of Golde and Silver, Brasse, Woodde and Stone. And glorifyed not the God in whose hand his breath, and all his waies were. Therefore the Lord sent foorth the palme of an hande, and wrote against him vpon the wall, declaring the destruction of him and his Kingdome, which came to passe that same night. For hee was slaine, and his Kingdome translated to an other Nation, As the whole Historie at length beares record.

In the book of Machabees also (which, [...]. Mac. [...]. albeit they be not Canonical Scriptures, it may serue for record of trueth) there is a notable historie of HELIODORVS, The­saurer [Page] to king SELEVCVS, who hauing sente to spoyle the Temple of Ierusalem of the The­saurarie being therein, whereof a great parte perteined to the vviddowes and fatherlesse, was miraculously smitten by the hande of God, as hee was about to take away the money put therein: and was there left for dead, till by the prayer of ONIAS the high Priest, he becom­ming penitent, was restored to his health. And being returned to his Maister, the king demaunding who should be meete to sende a­gaine for that purpose: Answered, if the king had any enemy or euill-willer, to send him. For he should receiue him againe wel whipped and beaten, if he escape with his life. Because, the power of God was truely in that place, and hee that dwelled in heauen, would be revenged vpon them, who did invade his house. In the same bookes, wee haue recited the miserable ende of King AN­TIOCHVS, who after he had sacrilegiously spoyled the temple of Ierusalē, passed in Persia, and preassing also to commit Sa [...]vilege, in the Cietie of Persepolis, was ignominiously dri­uen back, & threatning to returne to ludea, & mak Ierusalem a barial place of the Iewes, was brought to extreame diseases, so that worms [Page] issued out of his body, and his seruantes could not abide the vyle sture of his Carcase: and so perished most miserable. The third example we haue also written, of certain souldiers [...]. Mac. 12. of IVDAS MACCHA [...]EYS, who were slaine in a battle against Gorgias, Gouernour of Iamnea, vnder whose coates were [...]ounde Iewelles of the Iamnites, which thing was forbidden by the Lawe. So euery man sav [...], (sayth the Historie) that this was the cause wherefore they were slayne. Whereupon Iudas exhorted the reste o [...] his armie to keepe them­selues from such kinde of sinne, because they saw that example before their eyes.

I adde hereunto, that which is writ­ren by IOSEPHVS, of certaine Romane Governours, namely, Crassus and Pom­peius, of whome, the former going to warre against the Parthians, by the way, spoyled the Temple of Ierusalem, and tooke thence, amongst other thinges, a golden piller, of 150. poundes weighte, brake it in peeces, and payed the souldi­ers wages therwith: afterward, he fought against the Parthians, but with such vn­happy succes, that it was counted one of the greatest misfortunes & losse, that the [Page] Romaines receiued: For, his Sonne was slaine with many Legiones of the Ro­mane Chilvalrie; and he himselfe being takē prisoner, fearing the enemies cruel­t [...]e, was his own murtherer, by thrusting in his eye, the ryding wande wherewith he beate his Horse: his head, & his right­hand being thereafter cut off; the barba­rous people, powred molten gold in his mouth, because, hee so inordinatly thyr­sted af [...]ed golde in his life time. The o­ther, Pompeius the great by name, being o­therwise one of the most noble Senators and valiant Romanes in his daies, had no better successe; after th [...]t he likewise had spoyled the Temple of the God of hea­uen in Ierusalem: for he & his armie (al­though being of a greater multitud [...]) wer discomfited by Iulius Cesar, at that moste famous battle of Pharsalia; And himselfe shortly thereafter murthered, by young Ptoleme, King of A Egypt. The contra­rie, fell foorth to ALEXANDER the great, who passing forward to his warres in Asia, and comming to Ierusalem, by the way, spoyled not the Temple of the Lord, but did great honour thereto, [Page] & to IADDVA the hie Prierst, granting to the Nation of the Iewes libertie to liue after their owne lawes, and for the space of seuen yeares, they should be free from all kinde of tribute. And hee thereafter had a most prosperous successe in all his interprises.

I may for this purpose, produce ma­ny other examples out of profane wri­ters: Of the which, for shortnesse of time I will onely collect and touche compen­diously some of the principals. There is a famous reporte, and past in a Prouerbe of the golde of Tholose, Which Q. SCI­PIO and his souldiars spoyled from the temples of that Citie: howe they theraf­ter come to a miserable ouer-throwe. XERXES, king of Persia, invading Greece, with an innumerable army, was shame­fully driuen back, who sent, as the histo­rie reporteth 400. souldiars to Delphus, to spoyle the Temple of Apollo; who were destroyed with thunder and Tem­pest. Q. FVLVIVS FLACCVS a Censour of Rome (as VALERIVS MAXIMVS wri­teth) toke the pillers of the Temple of Iu­no, out of the Cittie of Locris, & placed [Page] them in his owne house; but he fel there­after in a phrensie, and so still continued: And finally, hearing tel of his three Sons, whereof one being dead, another was grieuously sick, he died miserably: wher­with▪ the Senate being mooved, decreed to send these Pillars againe to their own place. Of this and such things, it appeares to haue past in a common Proverbe and saying amongst the Romanes, that they desired no more harme to their enemies, then to haue the stones of a Temple buil­ded in their house. Plemmenius likewise, a Romane Legate, hauing spoyled the Temple of Proserpina in Locris, as hee car­ryed the spoyle in his ships, they were ca­sten and broken on the sea [...]ands, and the spoyle founde & restored againe to the Temple. Plemmenius himselfe neuer pro­spered thereafter. But being driuen from Italie to Greece, dyed a shamefull death. The like thing also we reade of Pyrrhus, And concerning Brennus, an aunciente king of the Gaules, how he with his soul­diers, going to spoyle the Temple of Del­phos; the most parte of his armie was de­stroyed with an earth-quake, himselfe so [Page] smitten, that for sorrow he killed himself.

But men may say, why produce I these ēnsamples of spoyling of Idols, & Idola­trous temples. Seeing, that by the juste judgement of God, they are, & were all destroyed. I answer, that the cause wher­fore the true God of heauen, brought such punishments vpon them, who spoi­led their own false gods; was, because of the Sacrilegious contempt, which these men did to them whome they helde for their gods; and so were enemies to their own relicques which they professed: & that may serue to teach the Sacrilegious of our daies, how more seuerely they de­serue to be punished, either here or hēce: who, professing the knowledg of the true God, vse such profane attempts, contrary to their Religion. For, as to such rake-hell houndes, as was Dionysius the tyranne of Sicilia, who can but abhor the Sacrilegi­ous, spewing out their abhominable taunts. Who after his Sacrilege commit­ted in spoyling of his gods, hauing a fa­vorable winde in his navigation, saide to men, yee see friends, how favorable the gods be to the Sacrilegious. And com­ming [Page] to the Temple of Iupiter Olympius, drew from him his goldē cloak, skoffing, that it was too heauy to him for sūmer, & too cold for winter, & taking frō AEscula­pius his golden beard, saide, it seemed not the same to haue a beard, & the father A­pollo to be beardles. As also, when he took of al the gifts that wer offred to the idols, & holden vp by their handes, pretended that they were willingly holden out and presented to him by the good gods. Bren­nus also (of whom I spak before) as Trogus Pompeius reports, spoyling the temples of Macedonia, in skoffing maner said, that the gods who were rich, ought to bestow on mortall men, of their liberall gifts. But fi­nally, this man in despaire killed himself: and the other, Dionysius, as is reported of him, vrged by an evill conscience, after that he had sold by publick voice & Pro­clamation, that which hee had spoyled from the Temples, compelled them to whom such things were sold, to restore them to the Temples, from the which they were taken. But how-so-euer this godles tyrant behaued himself: we read, how he was casten out of his kingdome, [Page] & being brought to great necessitie, was compelled to teach a Grammer Schoole at Corinthus. And shall wee think the pu­nishment of such men, to be included on­ly within the short time of this life? albeit for the most parte, such men escaped not the Temporal punishments, as the histo­rie of their liues beares record.

But let vs come to the nearer examples: when the Wandals came with a puissante armie, against Duke Gabinius (as is recited out of Eutropius) the Duke sente some of his Captaines disguised, to see whither the Wandals reverenced the Temples of the Christians, or spoyled them. If they spoyle or violate them (saith he) the God whom the Christians worship, whom I know not, if he be so powerfull, as they saye, will not spare them that spoyle his houses; and so it come to passe: For the Wandals marching forwarde, inriched with the spoyle and goodes of the Kirke; were vanquished in battell, slaine, & put to diverse torments. But Alaricus, king of the Gotthes, by the contrary, hauing won Rome, would not suffer his men to spoile the Temple of S. PETER, nor touch any [Page] person being therein, for the reverence he did bere to the place. Clotharius King of France likewise (as Turonenss writeth) presuming most irrelegiously (as certaine other Kinges) to take the goodes of the kirk into his Thesaurie, made an Edicte, that all the Kirkes of his Realme, should pay to him the third parte of their fruits. But being rebuked of a certaine Bishop, did retreat his ordinance: a rare example indeed; For there is a pestiferous mala­die, whereof few amend by repentance. To come yet nearer, wee reade of King WILLIAM of England, called Rufus, who for his pleasure & pastime, to inlarge his Forrest, demolished 17. Parish Kirks, and all the Townes about them. But in the same forrest, being at his game, in the ve­ry place (as some say) where one of the Kirks stood, was slaine by an arrow, shot at a Deere, by a certaine Knight, & there fell down dead immediatly. For pleasure procured with the displeasure of the Al­mightie, cannot well profite. As for do­mesticall examples of Kinges of this Cuntrie, that were spoylers of the Kirk, or Kirk-goods, they are very rare to bee [Page] found. Indeede wee reade of Feredethus, who arrogate vnto himself the kingdom of Pictes, after the death of Hungus, that he toke againe from the Kirk & ministers thereof, such as then were the possessions which Hungus (being a godly king) had giuen them: Which is reported to haue bin one of the causes, wherfore the king­dome of the Pictes, thereafter was de­stroyed.

But amongst the Scottes Kinges, I ne­uer read of any that tooke from the kirk any possessions. So did they abhor Sacri­lege, howsoeuer otherwaies some of thē were wicked, and of licencious life: But it is easie to reade, of very many that be­stowed liberally vppon the seruice of God: And more liberally in some re­spectes then become them; yet alwaies godly as they supposed in their zeale. And albeit, I allowe no superfluitie in the Kirke-rentes, but all may serue the king, in time of necessitie: Yet this may bee esteemed as one of the causes that GOD hes continued his Kingdome to stand so long vncōquished or translated to Forrayne power, aboue the continual [Page] successe of an hundreth generationes. Which is rare to be founde in any other kingdome: The Lorde graunt that the corruption of our dayes, bring not such an alteration as wee haue not seene, nor yet haue heard of before. Let vs there­fore rather prayse others, who by their godly zeale, haue advanced the service of God, and bestowed liberally of their substance, for maintenance of the same. In the booke of Exodus, wee haue a Exod. 36. notable example of the people of Isra­ell, Who offered so liberally, to the wooke of the Tabernacle, that MOYSES vvas for­ced to cause proclayme throughout the hoste, that no man or vvoman should offer any fur­ther for the service and building thereof. Be­cause there were yuough, and more bestowed already to that effect. Oh what contrarietie is betweene them and their doings, and our men, who cannot cease nor leaue off without any hoe, to takaway that which hath bin offred by others, til almost now there is no thing left behind. The like zeal Num. 7. Psal. 12 [...]. of the Princes of Israel, in their offring at the dedicatiō of the tabernacle as is writtē of thē. wherto I remit you for shortnes. This zeal [Page] is commended by DAVID in the Psalme, 122. whereas he reioyced at the readines of the people, to serue God in his Tabernacle.

And because I haue begun to make mention of King DAVID, and the zeale of the people in his daies: Let vs heare what vehement zeale was in himself, in this behalfe, to provoke others by his ex­ample. First, hee called for the Prophete NATHAN, saying vnto him; behold, I dwell in an house of Ceder trees, and the Arke of the 2. Sam 7. Lord is vnder courtaines, thinking it an vn­meete thing, that his Royall Palace should be more honorably handled, then the house of his God. And when NATHAN, finally resolued by the Oracle of God, declared, that it should 1. Ch [...]o. 22 not be he, but his Sonne that should buyld an house vnto the Lord: He ceased not to prepare all thinges necessarie for that worke, in his dayes. And to exhort grauely, his Son SOLO­MON to accomplish the same. Declaring how he, according to his habilitie, had separated for the performing of that buylding, an hun­dreth thousand talents of Gold, & 1000000. of siluer, brasse & iron, without weight, besides wood & stone. To the which great preparati­on, (not thinking it yuough, he desired SOLO­MON [Page] & his Nobles, to adde more, as they did in very deed liberally and magnificently: As the holy History beareth record. Besides, this K. DAVID left of his own money (besides 2. Chro. 29 that which he had cōquished of his enemies) to the ornament of the walles of the Temple, and other such vses, three thousand talents of gold of Ophir, and seuen thousand talents of fined siluer: Exhorting the Princes of Israell, accor­ding to their faculties, to follow his ensample: Who being instigate by him (far vnlike our degenerate Nobilitie) gaue freely to the worke of the Lorde, 5000. talents of golde, and 10000. talents of siluer: Of brasse 18000, and of Iron, 100000 talents, which will amounte to exceeding summes of our money. And it may be iudged, that King SALOMON doubled more. Now, if so much was bestowed vp­pon a materiall Temple building, what sūmes thinke yee, were employed yeerly for interteinemēt of the Priests & Levits, who had not onely the teindes of the whole Lande, but also the great offrings, and first fruits of the increase.

But if any wil alleage, that this Cuntry which we inhabit, is poore, in respecte of the Lande of Canaan, that flowed with [Page] milke and hony: and therefore may not spare so large provision vpon the Kirkes affaires. I would answere and demaund, who makes it poore, so much as you in­satiable pullers away of the rent already giuen to the Kirk, to your particular vses, provoking thereby the Lorde to with­draw his blessing from the Land which otherwise were able to yeeld sufficient provision, both for the Kirk, King, and common wealth. Doth not God say by his Prophet: Bring all the teinds in my The­saurie, that there may be meate in my house, and proue me now in this, sayth the Lorde of Mal. 3. Hostes, if I shall not make open the Windowes of Heauen, and poure downe a blessing vnto you And SOLOMON sayeth, Honour the Lord with thy substance, and with the firste fruites of all thy increase: so shall thy Barnes be filled with abundance, and thy presses prest with new wine. Is it not a miserable thing, and vnworthie to bee heard tell of, in anie forrayne Countrie, that the Le­vites of Israell, who were in number 38000. aboue twentie yeares of age, with their wiues and children, and the whole poore of the Lande were so liberallie [Page] provided for and interteined sufficient­ly. And nowe amongst vs, albeit it were but 600. Ministers to serue the whole Countrie of Scotland, sufficiente liues cannot be provided for them? yea, of them that are planted, a greate num­ber were left little better then begging, and some notable men left altogether destitute? O miserable age, and vnhappy dayes that we be fallen into? Shall not the Papistes in their blinde zeale, ryse vp in judgemente against this vnthankful generation, who susteined thousands in their Kirkes, Abbaies, and Cloisters, be­sides that which they delt to the poore, vppon the Kirke-rentes: And nowe there be not so much lefte, as to su­steine a fewe Ministers, Colleges, and Schooles, albeit the poore should be vt­terly neglected.

May it not greatly ashame Christian Princes and others, that spoyle and suf­fer the Kirk of God to be spoyled. When as Cyrus, Darius, and Artaxerxes, heathen Princes, did bestow liberally, to buylde vp the temple again in Ierusalem, which NEBVCHADNETZAR had destroyed, [Page] as the books of Esra and Nehemias beare record. And the same Cyrus reverencing the God of heauen, of whom he had but little knowledge, did sende againe the vessels of golde and silver which NEBV­CHADNETZAR had taken, to be restored to the temple of God, vnder the hand of Zerubbabel. Whereto should I insist to re­cite other examples, as of Asa, Iehoshaphat Ioas, Ezechias, and Iosias Kinges of Iuda, whose diligēce was very careful in repa­raling the house of the Lorde, and provi­ding for the Priests & Levits, in such sort that great heapes were left, after that all were fully satisfyed: wheranent, because shortnes of time, cuteth of amplificatiō, I remit you to the histories of the books of the kings & chronicls: wherein also, may be found, how because these Kings were zealous mainteiners of the true religion, & holy ministerie, God prospered them inal their affairs, so long as they perseue­red thereinto. I might also recite a greate Catalogue of christian Princes, who fol­lowing the example of such anciēt kings doted the Kirk with sufficient patrimo­nie. As the zeale of Constantine, & others [Page] godly Emperours and Kings; yea, euen of the Kings of our owne Nation, who haue bene (as our Chronicles and aun­cient monuments beare record) very li­berall in this behalfe: But I may not re­hearse euery particular.

Onely this I conclude, seeing that without Religion and justice, no com­mon wealth can stande (for these are the two pillers, whereby the estate of all well governed cōmon wealths is vp-holden) it is greatly to be feared, least this our cō ­mon wealth shal come to great desolatiō & decay, vnles speedy remedie be found out to stay the inconvenientes and dan­gers that be at hande. For as to Iustice, where is it? when wrong partiall dea­ling in judgement and oppression▪ yea, not onely Sacrilege, but Sorcerie, blood­shed, adulterie, falshood, and all other ab­hominable enormities, reigne at such li­bertie without punishment. And as to Religion, how can it but decay? vnlesse God speedely put to his extraordinarie hande, when all ordinary meanes are ta­ken away, whereby it should be intertei­ned: and Idolatrie and Atheisme already [Page] entred in place thereof, in many parts of this Land, and like to enter further day­ly. For albeit, many Kirks of the Realme, lack the Ministrie of the worde; there is no meanes left to provide them, for all the Kirk rent is exhausted vpon greedie gormandes, carelesse of Religion, and that would with IVDAS sell Christ, or with the godlesse souldiars of PILATE, crucifie him for his garments; who haue never left off gaping, and shamelesly vr­ging ouer-liberal a Prince, till they haue gotten all in their handes. Example wee see this day, when as the poore Ministers come to that woeful platte, or send their Commissioners, thinking to haue the Kirkes planted with sufficient Ministers and stipendes, they are sent home emp­tie, when they haue wayted long on without all comfort. For there is nothing to augment, or advance any man, to any vacant roome, vnlesse one Minister take from another; and so be exponed to the mockage of these, who haue spoyled the rentes wehereupon they should be su­steined, when they see them contending one against another.

[Page]And can the King (thinke ye) bee in a good case, when the estate of the Kirke, which was the first in Parliament, is so wracked? No, for if he euer haue warre, or other great enterprises ado, as it is like­ly he is shortly to haue: he shall lack that (to speake worldly) which was his prin­cipall reliefe and ayde: to wit, the The­saurie of the kirk, to advance such weigh­tie affaires. For as to thē vpon whom the same is vnworthely bestowed (I meane the Kirk-lands and rents) they shall fayle him in his greatest neede. For it is not his weale nor standing that they haue sought, but their owne particular, with insatiable greede. And now when they haue done, the Lord shall so blowe vpon it, that they or their aires shalbe no bet­ter of it: but rather (because it is procu­red with Gods curse) it shall wrack the rest of their patrimonie and aunciente houses, as experience hath prouen in some of them. And as to the Kings Hie­nesse, seeing that his estate, euen from his Coronation, hes bene so annexed and joyned with the estate of the Kirke, and reformed Religion, that it hath wel ap­peared [Page] hitherto by experience, that the standing of the one, hath made the other also to stande: it is justly to be feared (the Lord auerte it) that the ruine and decay of Religion in this Realme (if God of his just judgement suffer it) may bring ex­ceeding great daunger to his person, and royal authoritie; yea, to the whole com­mon-wealth. And the authors of these new erectiōs of the kirk lands inheritable titles to them selues, and priuate vses, shal be a chiefe cause thereof: and that by with-drawing the blessing of God from the Lande, and procuring his wrath a­gainst the same. The Lord remeid these appearing euilles by time.

Now, returning to our Text, & con­cluding with the Apostle, in the verses following, as he most justly rebukes the Iewes, who gloryed in the law of God, and yet by breaking of the Law (by their Sacrilege, and other odious crimes) dis­honored his holy Majestie; declaring thereby the light regard they had to that Religion, which they outwardly profes­sed, so it may be justly layd to the charge of this vnthankfull generation, that our [Page] outward glorie in his religion, shal turne to the vtter confusion of many in this Lande. For if it be (as it is most true) that they who honour GOD, hee shall ho­noure them; and they who contemne his worshippe, shall bee brought to ig­nominie and shame. Howe can our fei­ned profession worke otherwaies, when the Doctrine of Christ his Evangell, whereof men wil so babble in their idle talking, is so profaned and abused in their daily life and conversation: So that the name of that good God, who hath so meruelously and mercifully in-lightned this nation aboue others, with the know­ledge of his vndoubted trueth, by our licentious liuing, being trod vnderfoot, his name is euill spoken of by our occasi­on amongst the Papistes, and other ene­mies of the trueth, as it was amongst the Gentiles, by occasion of the euil liues of the Iewes in their captiuitie; as the Pro­phet EZECHIEL here cited by our A­postle doth testifie of them. And is it not Ezech. 36 a most vnworthie thinge, that they who haue receiued glorie and honour from God, as our vnthankfull Nation haue, in [Page] granting vs so great light, denyed to o­ther mightie Kingdomes of the earth, to render againe such gracelesse payment, as so to dishonour his holy name. The Lord graunt, that at least, so many as are appoynted for his heauenly kingdome, may speedily repent with ZACCHEVS; & the reste, at least, be not inferiour to IV­DAS, who restored that which hee had most sacrilegiously taken, in betraying his Maister the Lord Iesus our Saviour. To whome with the Father and the Holy Ghost, be all honour and prayse for euer.