Against Sacrilege, Sermon 1
AGAINST SACRILEGE▪ The first Sermon.
Rom. 2. 22.
Thou that detestest Idols, doest thou commit Sacrilege?
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 hauehave 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 he bringeth in, the euident examples of their liues; being polluted with most grosse sinnes, contrarie the doctrine of the law, which they taught vntounto 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.
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 defraudingMal. 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 vnderunder the wrath of God, and that they cannot 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 vsus: 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 persones, and they giuegive 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 hauehave 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 giuegive occasion to so greate a slander, shall render a very seuere count vntounto God: and the very Heathen that hauehave decored, and in ignorance bestowed largely vponupon 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 vsus, which shalbe the subject of this present Sermon. In the nexte place or Sermon, I am purposed to answere & 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 hauehave 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 vponupon 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 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 vntounto 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 worde it selfe by interpretation beares. Trueth it is, that commonly among the Gentiles (who ascribed all the Majestie and honour of their Gods vntounto 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 vnderunder it also all robberie, or vnlawfull intrometting, bying, or selling of holy things; as by the ensamples and testimonies following, may be euidently prouen.
For it is not to be doubted but ACHAN, in the dayes of IOSVA, thiefteouslyIosu. 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 materiall1. 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 vntounto 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 theMalach 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, defraudingAct. 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 SIMONAct. …. the Sorcerer, by bying the gifts of the holy Ghost, hauehave 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 onelyonly counted Sacrilege, if any man doL. …iquis in hoc genus sacrilegij. C. de Episcopis & clericis L. Qui diuine C. de … Sacrilegij C. de sepulchro …. L. 1. violence or injurie vntounto 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 hauehave 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 inheritance, together with all the teinds of the landes and other things destinate for holy vses, are saide to bee most holy vntounto the Lord: as is expressely conteined in the last Chapter of Leuiticus: And a littleLeuit. 2…. before it is said, nothing that any man doth dedicate vntounto 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 vnderunder 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 vponupon his Kirke, which SIMON the sorcerer would hauehave bought: And generallie, whatsoeuer perteineth immediatly to the glory 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 hauehave 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 hauehave all Imprenters of bookes, whom they may commande, to delete and omitte all such sentences, as they hauehave thought meete to be razed out of these workes. Of this sorte are also 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 hauehave 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 theZach. 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 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 this dayes Sermon, but (if God graunte me hability) the two Sabboth-daies hereafter following.
To enter then to speake more particularlie17. 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 vponupon 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 at2 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.
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 hauehave 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 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 vsus 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 vntounto them to vse and exercise their Religion: So hes the Lord deliuered vsus of his merciemercy from the Papisticall Idolatrie, & our Temples from their superstition: yea and freede vsus from the tyranny of them that helde vsus in the thraldome of conscience. Yea, (I say) our estate hath bene far better in this behalfe, then that of the 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 vsus, 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.
Herefore, if the Iewes might justly be accused by the Apostle, who being contented to hauehave 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 onelyonly liue otherwise licenciously, but also many amongst vsus (so far as in vsus 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▪ 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 farreCitatu… qu. 2. aurum Ex. lib. de off. AVGVSTINE. In an other place, calleth the teindes, the tribute of needy soules.
And that so manye poore as dye in default of paymente thereof by famine, they that with-holde the same, and apply12. 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 vponupon 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 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 haynousDelegih… 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 vsus; 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 vsus, they who tooke the worke in 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 onelyonly 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 hauehave 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 persones (I meane so manye of them that had more respecte to the spoyle of Kirks no… to religion) I count to hauehave bene the first sacrilegious amongst vsus.
With these I joyne an other sorte, both of Gentlemen and labourers of the grounde, that were put in hope to hauehave 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 onelyonly 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 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 onelyonly 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 onelyonly 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 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 hauehave 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 vponupon 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 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 giuegive 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. vntounto 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 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 hauehave 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 vsus, the meanes are already taken away in many parts▪ where by the ordinarie ministerie should be susteined. 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 onelyonly 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 giuegive vntounto God, that are the cause, not onelyonly 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 vntounto euerlasting life in Christ, by their insatiable auarice?
Trueth it is, Parliamentes hauehave bene conveened, and actes hauehave bene made, for providing Ministers of competent liuinges; for reparaling of Parish-Kirkes, 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 hauehave an ease and reliefe of the rigorous exacting of their teindes: and many other good thinges hauehave bene devised, tending to the advancement of the glorie of GOD, and establishing of Christ his Kingdome. Amongst vsus, 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 hauehave done, (hauing so manie hinderances and enemies;) yet his dooings might hauehave 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, vnderunder-takers of Religion, and for-faking of Idolatrie, to hauehave fought, and yet seeke none other thing, 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 louelove 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 vponupon 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 crucified Christ our Sauiour? to hauehave 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 hauehave had an ease and moderation of the seuere payment of their teindes, to relieue their necessities, (they being so hardly handled by their maisters and ouer▪lordes in other cases) not only get no commoditie there of, but suffer great damnage, being compelled to leede the whole teindes, both corne and straye to the vse of their gredye maisters, or others vn-juste possessoures of the same, to their vine-yairds; yea, often-times the stocke, and remanent of their cornes is 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 vponupon this vnthankfull land, and inhabitants thereof, who hauing the Gospel of the Sonne of God, so liberally, purely, & peaceably offred vntounto them, that no cuntrie hath, or hes had the like; not onelyonly 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 vsus, 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 vntounto my charge, (albeit I suppose there bee not many amongst you defiled with this filthy crime of Sacrilege) that yee bee not partakers with them, who are involued in this sinne, but rather abhorre and reprooue it. And if they will not heare your admonition, condemne their doeinges at leaste in your conscience. And this I speake the more earnestly, because I feare there be some amongst you, that will rather pay your teindes and duties, to such idle bellies, as deuoure vp the sweat of your browes & your seruantes, for nothing doing to your commodity, nor to them that labour in the vine-yaird of the Lord, & others to whom the same ought justly to perteine. And thinke it not sufficient excuse to say this is a common fault through the whole Country, which we cannot mend; for an euil thing the more common it bee, is the worse. And the Wise-man saieth, Follow not the multitude in euil doing: Therefore, supposeExod. 22. the committers of this crime amongst vsus, like senseles blockes, passe ouer and shrinke not for any admonitions, exhorting them to repentance; & skarsely one amongst the whole multitude, labour to take vp him selfe and amend the fault, or to restore any thing wrongfully withholden by them from the Kirkes vse; and therefore the greater damnation abideth them, for ought we can see; yet thinke not with your selues we may do as other men doe, or at least behold their doings, and be nothing mooued there-with. For they that will not lament for the contrition of IOSEPH, that is, for the estate of the Kirk of God, being ready to decay and come to ruine, by the doings of such vngodly Kirk-robbers, are not worthy to be counted amongst the true members of Gods holy Kirk. The Lorde for his merciemercy graunt that all our hearts may be effectually mooued to know our dutie in this and all other behalfes; and that he will make vsus 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.