my reuerend Brethren I cannot but bee ashamed to request of my Soueraigne any other stronger guard to keepe off this dangerous way-laying enemy from assaulting Gods Ezraes his Priests and Ministers as they are going towards Hierusalem to the repairing of the Temple to the reedifying of the ruines of Gods Church in these last loosest times seeing we of all other professe our selues precedents of Vertue patters and patrons of the practise of Pietie of faith towards God of pure conscience amongst men and whom not direfull Oathes inuented by mans wit should constraine but the liuely Oracles of Gods Word should sweetly and graciously moue to come with pure hearts and cleane hands to beare yea to bee the holy vessels of the Lord in his Sanctuary But forasmuch as many doe take their first degree of Simonie before their commencement in the Vniuersitie and perhaps before they haue taken Orders in the Church as some prettie pregnant Pedant that hath learned to distinguish per se aut per alium to contract by precontract but ignorant of the nature of such bargaines fals vnwittingly into the snare and seeing also that if there were no sellers there would bee no buyers at all therefore for the preuention of much Simonie either betweene the Patron and his Schoole-master or between the Patron his neighbor too prouident for his sonnes preferment it were to bee wished that the Oath of Simonie might be ministred to the Patron presenting that so the wicket being stopt vp the path in time would be so ouergrowne as men would bee diuerted from euer seeking to enter at the broâ—d gates Though if some wily Chapman can with his Logicke or rather selfe-deceiuing sophistry find out euasions euen beyond Hercules pillars Directly and Indirectly beyond which there cannot bee plus vltrae will not the Merchant trow wee by some tricke or quillet in Law as easily waft himselfe out of that narrow mouthed strait Notwithstanding I say it were to bee wished that as well the Presenter as the Presenteâ— might take the Oath Howsoeuer I would to God that a seuere penaltie might bee indifferently imposed vpon both the Simoniacall parties and that the Patron peccant might not onely bee dispossessed of all present title of presentation but for â—uer afâ—er depriued and disabled of being capable of any presentatiue power And this stands with good reason and equitie seeing the sinne of the Seller except the condition of his person may somewhat extenuate it in comparison of the buyer if he be sacred is not inferiour to that of the buyer For as Gelasiuâ— saith Dantem paritâ—r accipientem damnatio Simoniâ— iâ—uâ—luiâ— The giuer together with the receiuer is inâ—olued in the same damnation of Simon And the buyer we know the Relatiue peccant is by ancient Canons depriued and dispossessed of all spirituall promotion and Ministeriall function both for the present and the future And if either shall be found periured let them vndergoe the penaltie of Periury Paulus Venâ—tus p. 2. to restraine the sinne of Simonie saith Cum detestabile Sceluâ— Simoniacâ— prauitatis tam Diuinorum quà m Sacrorum Canonum authoritas abhorreat atque damnet nos considerantes quod plures poenarum grauitas quam Dei Timor arcâ—re solet à voluntate peccandi ac sumâ—is defidâ—rijs affectantes vt horum pâ—steferum vitium non ex vsusolum sed etiam mentibus hominum saltem propter poenarum metum peâ—itus euellatur c. Seeing the authoritie as well of diuine as sacred Canons doth abhor and condemne the detestable sinne of Simoniacall prauitie wee considering that the greatnesse of punishments is commonly of more force to restraine most men from prâ—nenesse vnto sinne then the feare of God and earnestly desiring that the pestiferous vice of these men at least for the feare of penalties may bee altogether rooted out not onely from the vse but also from the mindes of men c. Hee includes and inuolues all of what degree or â—ignitie soeuer whether Ciuill or Ecclesiasticall giueâ—s or receiuers principalls or accessaries in the same penaltie of Simonie and that is suspension from the execution of their plaâ—â— and function and excommunication not to bee absolued but by the Pope himselfe except in the very point of death Extrau qoâ— li. 3. de Sim. ca. 2. And here let mee craue leaue to relate a passage in the Councell of Trent concerning this purpose which whether it may bee thought a good rule and law to vs for the better preâ—ention of Simonie I referre to grauer iudgements The Church of Rome being desperately and deadly sicke with infinite enormious diseases especially of her Clergie in whom that of Simony might challenge the precedencie This Councell pretending but neuer inâ—ending as the sequell proueth a reformation after much adoe and long debatemenâ— about the Care of such an inueterate and epidemicall disease at length the Romish Doctors hauing beaten their braines about it set downe their Recipe as an Antidote against Simonie at length I say after sore trauell posting to Rome and againe this Catholicke Mother brings forâ—h a faire and well featured Child to see to which if it had not proued abortiue in the birth might haue liued to haue wrought wonders in the coniuring downe of the spirit of Simonie which Simon the Sorcerer first coniured vp Wherefore finding this Infant lying all along dead and exposed in the eighteenth Chapter of the twentie foure Session of that Councell Let mee not with Gehezies staffe but with Elizeus his spirit proue if any life may be fetcht againe out of it Thus it lieth Expedit maximè animaerum saluti à dignis atque idoneis Parochis gubernari id vt diligentius ac rectius perficiatur statuit Sancta Synoduâ— c. Loe what a faire and well-fauoured face is here It is most behoouefull for the saluation of soules to bee gouerned by worthy and fit Pastors which that it may the more diligently and duely be effected the holy Synod doth decree that vpon the vacuation of any Benefice the Bishop should presently vpon the notice of it take order for a fit Incumbent Rector for which purpose the Bishop and the Patron within ten dayes or such a time limited by the Bishop shall nominate some fit Clerkes to gouerne the Church before the Examiners that are to be deputed and appointed Yea let it also bee free for others who shall kâ—ow any to be fit for that function to bring their names that a diligent inquiry may thereupon beâ— made of euery ones age manners and sufficiencie And if it seeme good to the Bishop or Prouinciall Synod let them also bee called by publike Edict as many as are willing to bee examined And to the end a fit choice may bee made let there be appointed at euery yeeres Diocesan Synod of the Bishop or his Deputie at the Visitation sixe Examiners approued of the whole Synod that at the Vacancy of any Church in the Diocesse the Bishop may choose
A CENSVRE OF SIMONIE OR A most important case of Conscience concerning Simonie Briefly discussed not altogether perhaps vnparallel for the Meridian of these Times By H. BVRTON Rector of little Saint Matthewes in Friday-street London Caueat Mercator MAR. 8.36 For what shall it profit a man if he shall gaine the whole world and lose his owne soule LONDON Printed by William Stansby for Edmund Weauer and Iohn Smethwicke 1624. TO THE HIGH AND MIGHTIE PRINCE CHARLES PRINCE OF WALES DVKE of CORNWALL and YORKE Earle of Chester c. My gracious LORD and MASTER IF greatest vessels and the most storme proofe yet require the strongest guard when they carrie such a fraight as Pyrates seeke to make their Prey and Prize then let mee craue your HIGHNESSE pardon for putting this my small Barke vnder your Castle Wall as fearing both storme and shot such Merchandise being imbarkt therein as may prouoke the whole Fleete of Spirituall and Ecclesiasticall Merchants Pirates rather floating euery where vpon the Catholicke yea Narrow Seas and not suffering any bound for the Holy-land to passe but such as will Trucke and Trade with them to surprise and prey vpon me I know the Cause is good though I acknowledge the Actor weake And although this be a kind of fruit naturally sharpe and tarte especially to aguish palates and queasie stomackes as also accidentally for want of a good season to giue it a competent ripenesse hauing since first it began to bud growne slowly by succisiue and intermissiue howers borrowed from my Court-seruice and my Church Cure and till now lyen close couered vnder the late Frostie barren Winter now reuiued as the Plants with the vernall Sunne it cannot chuse but receiue a great addition of ripenesse and rellish if besides the vniuersall influence of this comfortable season it inioy but a speciall reflection of your HIGHNESSE gracious Countenance vpon it The rather it being a Subiect not vnworthy the knowledge of godly Christian Princes who account the care of Religion as the richest gemme in all their Diademe A care which hath made the Diademe of your Noble Father his sacred MAIESTIE more glorious then all the Kings in Christendome and which J trust shall propagate his glorie to perpetuitie vnto the which eare also as vnto a Crowne Gods good grace and the myrrour of his MAIESTIES example wherein you dayly looke haue already intitled you as the most hopefull heire apparent And heere giue mee leaue most Gracious PRINCE to relate a pithie and pious exhortation of that learned and godly Bishop Iewell to Queene ELIZABETH of blessed memorie vpon the like occasion A speech which because it doth immediately and primarily reflect vpon his MAIESTIE her happie Successor I canot wish a worthier Iewell then your HIGHNESSE to recommend it O that your Grace did behold the miserable disorder of Gods Church or that you might foresee the calamities which will follow It is a part of your Kingdome and such a part as is the principall proppe and stay of the rest I will say to your Maiestie as Cyrillus sometimes said to the godly Emperors Theodosius and Valentinian Ab ea quae erga Deum est pietate reipublicae vestrae status pendet You are our Gouernour you are the Nurse of Gods Church We must open this griefe before you God knoweth if it may bee redressed it is run so farre But if it may be redressed there is no other besides your Highnesse that can redresse it God hath indued your Grace with many graces and fauours O turne and imploy these to the glorie of God that God may confirme in your Grace the thing which he hath begun To this end hath God placed Kings and Princes in their State as Dauid saith That they serue the Lord that they may see and cause others to see to the furniture of the Church The good Emperour Iustinian cared for this as much as for his life Constantine Theodosius and Valentinian and other godly Princes called themselues Vasallos the subiects and bond seruants of God They remembred that God furnished them in their houses and were not vnmindfull to furnish his house Thus and much more this good Bishop to the same purpose And turning himselfe to the Assembly hauing also reproued Sacriledge and Symonie immediately before he addeth those words Haue patience if any such bee here as I well know there are whom these things touch Suffer me to speake the truth it is Gods cause The liuings of such as are in the Ministerie are not in their hands to whom they are due All other Labourers and Artificers haue their hire increased double as much as it was wont to be onely the poore man that laboureth and sweateth in the Vinyard of the Lord of Hostes hath his hyre abridged and abated I speake not of the Curates but of the Parsonages and Vicaridges that is of the places which are the Castles and Towres of fence for the Lords Temple They seldome passe now a dayes from the Patron if he be no better then a Gentleman but either for the Lease or for present money Such merchants are broken into the Church of God a great deale more intollerable then were they whom Christ whipped and chased out of the Temple Thus they that should bee carefull for Gods Church that should be Patrons to prouide for the Consciences of the People and to place among them a learned Minister who might be able to Preach the word vnto them out of season and in season and to fulfill his ministerie seeke their owne and not that which is Iesus Christs They serue not Iesus Christ but their belly And this is done not in one place nor in one Citie but throughout England A Gentleman cannot keepe his house vnlesse he haue a Parsonage or two in Farme for his prouision O mercifull God! whereto will this grow at last If the misery which this plague worketh would reach but to our age it were the more tollerable but it will be a plague to the posteritie it will bee the decay and desolation of Gods Church and it So this good Bishop It needes no application Onely let mee craue leaue to Petition your HIGHNESSE that you would be pleased to sollicite his sacred MAIESTIE for two things The first is that a competent proportion may bee allotted out of euerie Impropriation especially where the Vicaridge indowed is incompetent or none at all for the maintenance of a sufficient Minister The second is that some remedie may be vsed for the more exact preuention of Simonie These are two things well beseeming our great Defender of the Faith His wisedom can best giue direction and his authoritie life to Acts of such difficultie The great Ship of Good hope hauing those two goodly Deckes the Vpper and the Lower so well Man'd so well Rigg'd hauing such a wise experienced Pilot as his MAIESTIE to command such a Masters Mate as your HIGHNESSE to perswade such vnanimous Mariners to obey the becke of their Gouernour what
to the Interpretation of this Statute doth the Oath take place For vpon this impregnable Bulwarke of the Law positiue is mounted the Canon of the Church full charged vpon Simonists with powder and shot to batter downe this high towring conceite of all those that stand out in defiance of all opposition and in defence of their vngodly merchandise The charge of this Canon is heauier then Lead and harder then Iron and so planted against the Simonist that hee mâ—st of force receiue it into his verie mouth I meane that most fearefull Oath of Simonie But the Simonists Motto is Iuraui lingua mentem iniuratam gero The Oath may well touch the tip of his tongue but it shall not come neere his heart he hath some euasion some reseruation or tricke 〈◊〉 elude the Oath either by giuing it a false glosse oâ— by looking the face of his conscience in a false glasse vnlesse by way of commutation he decline it as other offenders doe the wearing of the White Sheete but neuer any by commuting or call it what you will is able to shift off his winding sheet Many may auoide the mouth of the Canon but when it comes once to the ryding of the Canon that will bee sure to pay his ryder For to bring it home to the conscience let mee borrow an example of a Simoniacall Bishop from Rome whereof that now step-mother Church is fruitfull and may spare enow to stand for sea-markes for our better direction Imagine you see him entring the Chancell of Saint Peters in Rome to receiue his consecration in all his Pontificalls and standing in the middest of such a congregation as at least themselues account most sacred To this man let that dreadfull and direfull Oath which our Church hath religiously prouided as a wholsome remedie and preseruatiue against this dangerous disease of Simonie be administred And before hee take it let some powerfull voyce such as came to Balaam to forbid him to goe to Balack for the wages of iniquitie or as came to Abimelech to forbid him to touch Abrahams wife summon and rowse his conscience as on this wife Come now O Roman Prelate who hast purchased a Bishopricke as the Centurion did his Burgeship for a great summe I dispute not now about the manner it makes no matter a purchase it is But now thou art come to the place of thy Consecration take heed it proue not thy Execration Now thou standest in the middest of an assembly of Prelats and Priests on a day in a place all sacred the seruice sacred praying praising preaching communicating expecting also the presence of the Holy Ghost with his manifold gifts to bee conferred vpon thee by imposition of hands now thou art set in the presence of Men and Angels who stand about thee as so many eye and eare witnesses of this dayes deed All these weightie circumstances considered might be of force to put thee to a stand and because I haue knowne that a desperate fellow comming before a Iudge in open Court armed with a strong and obstinate resolution to take a solemne oath in the maintenance of a wrong cause which the Iudge hauing smelled out first wisely admonished him to bee well aduised what hee would doe laying before him the fearefulnesse of an oath wrongfully taken Hee thereupon feeling the remorse of conscience openly confessed the whole truth of the businesse Therefore bee aduised before thou commest to take thine oath first to read the Oath that weighing the tenure of it thou mayest rather timely preuent the danger then afterwards repent thee when it is too late The wordes of the Canon prefixed stand thus To auoyd the detestable sinne of Simonie because buying and selling of Spirituall and Ecclesiasticall Functions Offices Promotions Dignities and Liuings is execrable before God Therefore the Archbishop and all and euery Bishop or Bishops or any other person or persons hauing authoritie to admit institute collate install or to confirme the election of any Archbishop Bishop or any other person or persons to any Spirituall or Ecclesiasticall Function Dignitie Promotion Title Office Iurisdiction Place or Benefice with Cure or without Cure or to any Ecclesiasticall Liuing whatsoeuer shall before euery such Admission Institution Collation Installation or Confirmation of election respectiuely minister to euery person hereafter to bee admitted instituted collated installed or confirmed in or to any Archbishopricke Bishopricke or other Spirituall or Ecclesiasticall Function Dignitie Promotion Title Office Iurisdiction Place or Benefice with Cure or without Cure or in any Ecclesiasticall liuing whatsoeuer This Oath in manner and forme following The same to be taken by euery one whom it concerneth in his owne person and not by a Proctor The words of the Oath I N. N. doe sweare That I haue made no Simoniacall payment contract or promise directly or indirectly by my selfe or by any other to my knowledge or with my consent to any person or persons whatsoeuer for or concerning the procuring and obtaining of this Ecclesiasticall dignitie to wit the Bishopricke of c. Nor will at any time hereafter performe or satisfie any such kind of payment contract or promise made by any other without my knowledge or consent So helpe mee God through Iesus Christ. Hast thou now duely and seriously weighed the substance and circumstances of this most solemne Oath Then let it summon and assemble thy saddest thoughts in counsell together all mouing thee thus to argue with thy selfe I am now in a place sacred in the open view of Men and Angels all Spectators all Expecters of what I am to doe Here I come to bee consecrated a Bishop a great honour but a greater burthen which taking vpon mee I must ouer-top many here present and many more absent all deseruing this honour farre before mee So that I pull vpon my selfe and that iustly the most insupportable burthen of Enuy yea more if this Bishopricke had fallen vnto mee by Lot as that fell vpon Mathias or had beene cast or inforced vpon mee as Bishoprickes were once wont to bee vpon good men in the time of the Churches innocencie I might better beare and brooke it yea it would diminish all the Enuy But my conscience tells mee yea and others also can too well witnesse for ambition is not hid in a corner how eagerly how ambitiously how vnbeseeming the grauitie and modestie of a Priest yea the ingenuitie of any honest man by cap and knee by soothing and flattery by often visiting and long attending the Court when I should haue beene at my sheepe-coat haue I at length attained to this reuerent Dignitie Nay more though the world perhaps know it not as yet my conscience failes not to charge me what a summe of money I haue and am to pay for it that which my kindred and friends may one day rue if the lease of my momentanie lent life be not all the longer besides the faire and goodly liuings I haue parted withall into the bargaine yet
Bâ—oth will not serue the turne to satisfie hungrie Esau. It is a pot not of Red broth but of precious Red earth which all Edoms so much hunger after Auri sacra fames The time was once indeed when our great Iacob made a noble and gracious tender to the Church to haue redeemed her patrimonie at easie and honourable conditions if shee would which had beene a most happy purchase Another Simoniacall seller was Gehezi of some taken for the first Simonist in the Old Testament Gehezi primo in veteri Testimento Simoniam inuenit Hereupon all such sellers were wont to bee called Gehezites as buyers Simonists But Simon hath obtained to beare the bell and to carry the name away for both sith the money so giuen and taken becomes Sin-money bearing the image and superscription of Simon Sinne stickes so ioyntly betweene these two the Buyer and the Seller as a naile betweene the ioynts of the stones And as Chrys. Qui emit vendit sine periurio esse non potest Hee that buyeth and selleth cannot bee without periury Which might well bee applied indifferently to both the Merchant and Chap-man in Simonie if they did both indifferently take the Oath Therefore our Lord whipped all out of the Temple as well the Sellers as Buyers which Gregory applying to Simony saith Columbâ—â— vendere est de Spiritu Sancto Commodum temporale percipere To sell Doues is to reape a temporall benefit of the Holy Ghost Sellers therefore are as deepe in Simonie as buyers It is the common error of many Patrons to account the Benefices within their Presentatiue power as their goods and chattels as a part and parcell of their Patrimonie whether deuolued vpon them by inheritance or purchased with their money whereupon they resolue that being their owne they may doe with them as they list Vendere iure potest emerat ille priuâ— Hee sells but that hee bought Hence it is that so many hunt after the purchase of Patronages as being in their estimate none of the worst markets But herein such men miserably misdeeme the matter at least if all be true which the Canonists and School-men yea and the ancient Fathers haue deliuered touching these things For Aquinas saith That right of Patronage cannot bee sold nor giuen in fee but passeth with the Village which is sold or set ouer Gratian giues the reason Because the right of Patronage is neither simply Temporall nor Spirituall such a Lay-man may haue it to wit Ius patronatus and leaue it to his heires not Temporall because it cannot bee sold. Saint Hierome to Damascus writing about a point bordering vpon our present purpose saith Quia Beatitudo tua quaesiuit vtrum vsus Decimarum oblationum secularibus prouenire possit nouit vestra sanctitas omnino non licere Protestantibus hoc Diuinis Authoritatibus Paternorum Canonum Because your Blessednesse demanded whether the vse of Tithes and Oblations might bee deriued to Lay-men your Holinesse may know it is altogether vnlawfull And diuine Authorities of ancient Councels auouching the same Gratian addes the reason Non licere Hoc est certum quod Ius Decimarum Laicus possidere non potest cum sit Spirituale This is certaine that a Lay-man may not possesse the right of Tythes seeing it is Spirituall Distinguishing betweene the right of the patronage and the right of the personage And for this cause De sola gratia c. Only of fauour not of meere lay-right or claime the Ius Patronatus or right of Patronage was conferred vpon the Lay-founders or Indowers or Builders according to that Verse Patronum faciunt Dos Aedificatio Fundus Gratian saith moreouer Sunt autem tria c. There bee three things which the Patron attaineth Honour Charge and Profit Honour in presenting Charge or burthen in defending the Church from Dilapidations Profit because if hee fall into pouertie the Church shall prouide for him and that in a more ample manner and measure then for other poore As olso Concil Tolet. 4. Can. 37. hath so prouided Further the ninth Toletan Councell hath decreed Vt quam diu c. That so long as the founders of Churches as the Patrons shall liue they should haue a soâ—icitous care of those places therefore let them present fit Rectors or Parsons vnto the Bishop for the same Churches Patrons then hauing a power conferred vpon them by the Church to present and commend a person not simply to bestow and collate the personage this being a distinct thing from the right of Presentation yea though Presentation be called sometimes a Collation yet this Collation is not Donation because a Donation is of free liberalitie without compulsion but Collation is ioyned with compulsion when as the Collator must present within sixe moneths else his power is then lost Then Patrons haue no power to sell that which to speake simply they haue no power to giue Hereupon Aquinas saith Any act is naturally euill when it falleth vpon an vndue subiect Now a spirituall thing saith hee is an vndue subiect of buying and selling and that for these three reasons First because a spirituall thing cannot bee equalized or made equiualent with any terrene price Thy money perish with thee because thou thinkest the gift of God may bee obtained with money as it was said to Simon Secondly because that cannot be a due matter of sale whereof the seller is not master or owner As a Prelate of the Church is not Lord of spirituall things but onely a dispenser or steward 2. Cor. 4. Thirdly because selling is opposite to the originall propertie of spirituall things which proceed of the free meere gift of God freely yee haue receiued freely giue Talia ergo emere vel vendere est peccatum irreligiositatis Therefore to buy or sell such things is a sinne of irreligion So he Wherupon Zanchie His rationibus Luce clarius efficitur Simoniam admitti non posse sine maxima in spiritum sanctum eiusque dona adeoque in res omnes spirituales iniuria irreuerentia eoque Simoniam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinere By these reasons saith hee it is made more cleere then the light that Simonie cannot bee committed without exceeding great iniury and irreuerence towards the Holy Ghost and his gifts and so towards all spirituall things Therefore deuout Bernard to Pope Eugenius writeth thus concerning placing of Priests in Benefices Sunt quaedam c. There bee some things which either importunitie of suiters doth extort or necessitie doth merit necessarily of vs but it must bee in those things which are our owne But where it is not lawfull for mee to doe as I would what place is left for the suiter vnlesse haply the suiter intreat this of mee that what himselfe would haue it may bee lawfull for mee to bee the more willing not to doe it Espensaeus saith Sunt adulatores potius quam Doctores qui c. They bee
Eâ—clesiasticos ad quos Diuinitus non vocantur arripere cupiunt Qui enim se ingerit propriam gloriam quarit non sumit honorem Praelatus factus Sed gratiae Dei rapinam facicus ius alienum vsurpat Et ideo non accipit benedictionem sed maledictionem Qui autem recte Canonicè vocatur à Deo vocatur Chore voluit sibi sumere honorem ideo Diuinam sensit vltionem I conclude this with that of Chrysostome What skils it if thou giuest not sheere money but in stead thereof dost flatter suborne and keepe a stirre Thy money pâ—rish with thee was said to Simon and so these it shall be said Thy ambition perish with thee because thou hast thought the gift of God may bee obtained by mans ambition It was one of the heauie curses vpon Elies posteritie that they should crouch and say Put me I pray thee into one of the Priests offices that I may eate a piece of bread 1. Sam. 2.36 Some commit Simonie by selling their faith and religion for preferment when with discontent they flie out beyond Seas expecting to bee luâ—ed home againe with some high preferment Of such Cyprian in his 72. Epistle speaketh copiously and very aptly where he aduiseth that after their reurne from their Heresies they should not by and by be admitted to place of preferment in the Church but first be proued by long humiliation he giues the reason because oftentimes they proue dangerous sith they cannot easily cast vp the poison of Heresie which they haue once drunke in so that they should be content onely to be pardoned receiued into the peace of the Church and so remaine till they haue giuen sufficient triall and testimonie of their sound repentance and reformation Concil Elebert can 22. saith of such Placuit huic poenitentiam non esse denegandam eò quòd cognouerit peccatum suum qui â—tiam decem annis agat poenitentiam nisi Iâ—fantes fuissent transducti We are pleased not to deny penance to such a one sith hee hath acknowledged his sin who also let him doe ten yeeres penance Vnlesse they had beene carried away in their infancie Though such are most incurable as the Poet saith Quo semel est imbuta recens seruabit odorem Testa diu When they doe cum lactâ— nutricis errorem surgere sucke error from the Nurse it stickes by them As we see the Iesuiticall milke doth whereby men comming to some growth their nurcerie becomes a second nature Otherwise as Boniface said well Nullâ—â— precio est inuitandus ad conuersionem None is by reward to be inuited to conuersion For as Seneca saith Precio parata soluitur pretio fides Bought faith is easily sold againe Others are said to commit Simonie when by mutuall stipulation or couenant they make an exchance of Benefices or Prebends making their match according to the value of the things And if this be Simonie as the Ancients haue defined it to bee it were to bee wished that the exchange at least were free from stipulation and that the maine end of such permutations did ayme principally at the common good of the Church Yea I haue heard of a strange kind of Simonie in fashion beyond the Seas which they call Sacrum-aucupium in English Sermon-simoniâ— When the fratres praedicantes being about to purchase haue in a readinesse some exquisite master-piece the merite whereof challenging no meane aduancement serueth onely to couer and colour ouer or as a purse to carrie and conuey the more closely the set price of the preferment at least to take away the smell of Simonie that so the Patron may be as free from suspicion of Simonie as the adulterous woman when shee hath wiped her lips and saith I haue not committed iniquitie So saith the Pâ—tron I haue bestowed it vpon a worthy and rare Preacher so rare as it is thought he spent more sweat in that one Sermon about the getting then euer hee mâ—anes to spend againe in all his Sermons hee maâ—es while hee keepeth his preferment Now what should moue this Frier predicaent thus to colour and gild ouer his Simonie with such a sacred gold is hard to say vnlesse some false Glosse vpon the Prouerbs hath made him beleeue that such preaching to such ends is to speake a word in season which is Like apples of gold in pictures of siluer as Salomon saith But the Glosse is ill turned into a Glose The Apostle forbids such merchandise of the Word for filthy lucre sake 2. Cor. 2.17 1. Pet. 5.2 What should I speake of that more then common custome of Matrimoniall Simonie no lesse odious then the rest when a Bâ—nefice or other Ecclesiasticall dignitie must become the portion of some daughter or Kinswoman at the least an honest woman And so if that glosse bee true that a Bishop must bee the huband of one wife that is of one Benefice as the Romish Church expoundeth it not for any zeale they beare to singularitie of Benefices but for the hatred they haue against the vniuersalitie of Priests marriages then also may it bee as true that a man making such a match for a Benefice should marrie two wiues at once I haue also heard of another base kind of Simonie in practise That the Patron admits not his Incumbent but with a stong Obligation or Bond to tye the Incumbent to quit the Benefice at three moneths warning whensoeuer the Patron shall require or hold vp his finger as Maisters vse to giue their seruants a quarters warning when they are wearie of them By this deuice the Patron holds the Incumbent in a miserable seruitude as being his Tenant at will while in the meane time the Patron may Lord it as he list without controll for the Incumbent is bound not to reproue any thing his good Master doth or saith but must say Amen to all or else farewell All. The Patron hath also another dâ—ift in this that wanting for the present a good Chap-man to gaine time and a better thing hee puts in his Bond-man till he be prouided to his liking All vnpreaching Ministers possessing any good Benefice are by strong presumption deepe Simonists For let them tell mee for what respects or good gifts they were so preferred except it be that they and all their good gifts shook hands and parted so soone as they and their fat Benefice met Some by mentall reseruation commit Simonie when both the Patron expects to receiue and the Presentee purposes to giue some gratuitie afterwards without any expresse promise or pre-contract onely vpon trust that so he may saue his Oath This is a mock-Simonie and mock-Oath For is not this Gehezie's sinne Of which the Glosse saith Hoc exemplum est Argumentum contra eos qui non exigunt seu accipiunt ante Collationem Beneficij Gehezi asked but a gratuitie after the healing or say It was his fee For seruants must lâ—ue But hee had his grutuitie with a vengeance Is this
who are ambitious of fauour that loue to sleepe that come to their Episcopall office as to a bed of rest I speake not of these but of those which watch for your soules which preferre the saluation of their people before their owne safetie Tel me if a man haue but ten children vnder his gouernment liuing continually with him he is forced without intermission to take care of them what then shall not be suffer that hath so many not domesticks but such as haue others also vnder their authoritie But hee is in great honour say they What honour Three halfe-peny wretches doe raile vpon him in the market place Why doth he not then stop their mouthes A proper reason For now you are farre wide of the office of a Bishop Moreouer vnlesse he giue himselfe to please all both those that liue idlely and those that follow their businesse hee heares a thousand accusations on euery side None is afraid to accuse and traduce him For they are afraid to speake euill of Princes but not of Bishops because the feare of God is of no force with them Who can expresse their sollicitous care in preaching and teaching Who can tell what plunges they are put to in their elections His minde differeth nothing from a ship tossed with waues He is pressed on euery side with his friends and with his foes with his owne kindred and with forreners If he be vehement and zealous they say he is cruell if not vehement they say hee is cold But these two contraries must concurre that so he may neither bee contemned nor hated How is hee preuented how pressed with businesse How many is hee inforced to offend volens nolens How many must he rebuke will he nill hee I speake not vnaduisedly but as I am affected and as I thinke I doe not thinke that among Priests there are many that shall be saued but farre more that shall perish The reason is because this Office requireth an high and excellent spirit For there bee many occasions to driue him from his owne disposition and he hath neede of many eyes Doe yee not see how many things are behoofull for a Bishop to haue that he be apt to teach that he be patient in suffering of euils that hee bee constant and faithfull in the Doctrine of the Word What a difficulty is this And when others sinne it is imputed to him I neede say on more saith he if but one depart this life vâ—iâ—itiated or vnbaptized is hee not altogether condemned For the destruction of one onely soule is such a losse as it cannot possibly bee estimated For if the saluation of one soule was so precious that for this the Sonne of God became Man and suffered so great things consider then what punishment the destruction of one soule will bring Doe not tell me therefore The Priest hath sinned or the Deaconâ— all their sins redound vpon the head of those that chose them Therefore â—f any shall approach to the chiefe Priesthood to wit a Bishoprick 〈◊〉 to a function full of care and trouble no man will easily vndertake it But now we doe no otherwise affect this Dignitie then as ciuill Magistracies namely that we may be magnified and honoured with mâ—n while we are cast out of fauour with God What gaine doth this honour bring How doth it appeare to be nothing When thou shalt desire the Priesthood set before thee on the one side those accusations which it necessarily must suffer on the other side a life free from publike imployment and compare the measure of the punishment For if thou sinnest the sin of a priuate man thou shalt not suffer so great punishment in comparison but if thou sinnest in the Priesthood thou art vndone A Bishop cannot sinne priuely For it is well with him if not offending he-can bee free from slanders much lesse if hee doe offend can hee escape If either hee bee angrie or laugh or desire a little sleepe to refresh him there be many readie to taunt him many that will be offended many that will censure him and prescribe Lawes vnto him many that will renew the memorie of former Bishops and despise the present and they doe it not to praise them but to pinch him Warre is sweet to the vnexpert For wee fight not against those who by might oppresse the poore nor haue we the courage to stand in defence of the flocke but after the example of those shepherds whom Ezechiel mentioneth We kill and deuour Which of vs is so carefull and sollicitous for the sheepe of Christ as Iacob was for Labanâ— flock Who can expresse what cold he suffered by night And doe not tell mee of any night-watchings or any such care taken It is altogether contrarie Princes and Rulers 〈◊〉 not so great honour as he that is a Prelate of the Church If he goe into the Kings Court who hath the precedence of him There is an vniuersall decay and corruption Those things I speake not to inforce shame vpon you but to refraine your eager desires But perhaps there is none such God grant it that so our wordes may vanish into the â—ire and proue 〈◊〉 wordes and so may proue aâ— potions which being preuented by the Patients instant recouery are throwne away For considering the wâ—ight of a Bishops office and the weaknesse of many aduanced to high places I cannot imagine saith he that any man though neuer so ambitious vnlesse meere necessitie constraine him would euer bee consecrated a Bishop Thus farre this holy and good Bishop Saint Chrysostome The same Father in another place saith Not onely ciuill Magistrates but also Prelates of the Churches must render an account of their administration and that a more strict and mightie account then any other For to whom the ministery of the Word is committed there shall be a rigid examination whether he hath neither through slothfulnesse nor enuy omitted to speake any thing which hee ought to haue spoken and hath declared by his deedes that hee hath taught all good duties and hath concealed nothing from his hearers which might be profitable for them Againe He that hath obtained a Bishopricke the more highly he is exalted to the top of honor the more strict reckoning shall be required of him not onely of his doctrine and care for the poore but also of his examination of those that are to be ordained Ministers and of infinite other duties And in his Commentarie vpon Titus The higher the dignitie is the greater are the dangers of a Minister To omit other things which fall out daily if at any time it happen that either a friend or some â—ther occasâ—â—â—â—ee a meanes to promote an vnworthy person to the dignitie of a Bishopricke and commit vnto him the waightie gouernment of a Citie into what tormenting fires doth he throw himselfe For he that in his more priuate manner of life hath not beene religious certainly hee must needes bee much worse when hee
comes to â—ndertake the gouernment of the Church Therefore it is by all meanes to bee wished that hee that hath beene formerly indued with 〈◊〉 he may remaine so still hauing taken vpon him such a ministeriall function For now both vaine glorie doth more eagerly haunt him together with the loue of mâ—ny and superciâ—ious pride whenas Domination it selfe begets a licentiousnesse of being offensiue and contumelious and to giue ill language and innumerable other And if hee that offends one soule had better haue a mill-stone hanged about his necke and be drowned in the bottom of the Sea then he that shall scandalize so many Soules and whole Cities and People Men Women Children Citizens Countrâ—men his neighbours and others further off which are vnder his charge what shall he suffer Therefore such a man hath more need of the grace and peace of God for vnlesse these bee the prop of his gouernment all must perish and fall to the ground For although thou beest neuer so expert in gouerning vnlesse in this thy gouernment thou hast that grace and peace which is of God the storme will inuolue and drowne in the deepe both thy ship and those that saile with thee For which cause I am possessed with a great admiration of those men which are so desirous of such burthens Thou most vnhappy and miserable of all men doest thou not see what that is which thou so desirest If a man diligently weigh the truth of the matter such a one is not aduanced to a Lordship but rather he is a seruant to innumerable Lords which doe continually couet and speake contrary things So he and much more to this purpose And vpon the Epistle to the Colossians We doe execute an Ambassage But we desire not this honour for our selues God forbid for we know the vilenesse of it but for your sakes that those things which are vttered by vs you may the more diligently attend vnto that you may receiue profit thereby lest you heare slothfully and negligently the things which are deliuered Let no man attend to mee but to the dignitie of my Ambassage So this holy Bishop In a word Erasmus in his Epistle Dedicatorie before Saint Chrysostomes Commentarie vpon that Epistle to the Galatians saith that a Bishop sustaines three persons one of a Father in his Sacerdotall authoritie another of a Mother in the desire of bringing forth and bringing vp her children a third of a Nurse in feeding the Soule with 〈◊〉 Doctrine And as Aaron might not enter into the Tabernacle and Sanctuarie but with his golden Bels or else he must die so the Minister of the Gospell must haue the golden Bels of the Gospell alwayes 〈◊〉 in his mouth whereby the sheepe of Christ may be fed Seeing then that the office of a Bishop is aâ—â—ended with so many cares exercised with so many duties inuolued in so many dangers exposed to so many stormes obnoxious to so heauy iudgements liable to such sharpe censures who can blame Saint Chrysostome for admiring how any man should ambitiously seeke pursue after such placeâ— much lesse bee at the cost to purchase them Yea how many wâ—ighing with themselues the insupportable burthen of this Office which would make the shoulders of Angels to stoope vnder it haue not onely refused it being offered and that not with a formall Nâ—l◠〈◊〉 but haue hid themselues and â—unne from it as farre as they could How often did Nilammâ—â— a holy man of God seriously and really refuse a Bishoprick so often vrged vpon him who at length in the middest of his feruent prayer which he offered vp to God yeelded vp his spirit to him that gaue it Besides sundrie of the Fathers and those whom Claudius Espencaus mentioneth de fuga Episcopatus that shunned those high places as measuring them rather by their waight then by their height wee could produce examples at home as of that learned Deane Nowell of reuerend memorie and that learned and godly Gilpin who both liued within the memorie of this present age when both there was so much grace in the World as freely to offer and in them as constantly as modestly to refuse Gaspar Contarenus a learned Cardinall one that liued and was one in the Councell of Trent but who was much more honest then many of his fellowes writing of the office of a Bishop hath these words Episcopus medius est inter diuinos spiritus humanum genus Ex quo perspicuum est Oportere Episcopum tum Angelicae tum humanae naturae quadam ratione participem esse quod cum de se nullus quanquam virtutibus ornatissimus polliceri possit idcirco Episcopatum optare absque arrogantiae crimine aut auaritiae aut ambitionis nequit vllus A Bishop saith hee is a middle person betweene the diuine Spirits and humane kind Whence it is plaine that a Bishop in some regard ought to partake both of the Angelicall and the humane Nature which thing seeing no man although the most vertuous can promise of himselfe therefore for any to desire a Bishopricke he cannot doe it without suspicion of arrogancy or of auarice or of ambition But the want of the due consideration of the waightinesse of a Bishops office hauing opened a wide window in the Church for such arrogant auaricious and ambitious climing spirits to enter at that come not in by the doore gaue the same Author occasion a little after in the same Booke to vtter this lamentation of that present state of the Church of Rome Non possum hoc in loco non magnopere miserari nostra tempestatis calamitatem cum paucos admodum Christiani populâ— moderatores comperias qui degant in ciuitatibus fidei eorum commissis Verum satis officio suo fecisse putant si procuratori regendam vrbem tradiderint ipsi verò reditibus potiantur ac magni quidem cuiusdam in Romana Curia pompam comitantur regnorumque tractant ac bellorum negotia de populo verò cui prasunt an in Christiana Religione proficiat an deficiat ne nuncium quidem accipiunt egenosque gregis sui omnino negligunt ignorant Hoccine est Episcopum gerere hoccine Discipulos Christi imitari praeceptaque Euangelica seruare Probus ergo Episcopus operam dabit ne alteri tradat gregem suum curandum sed quà m breuissimo tempore ab ouili aberit nisi aliqua ratione à Pontifice euocatus alicui officio inseruiat quod ad emolumentum Christianae Reipublicae spectet Verum non hanc dari sibi occasionem opâ—et neque tale quid ambiat sed aegrè ac ferè inuitus huiusmodi onus suscipiat quo expedito non aliud procuret sed quà m câ—tissimè ad gregem redeat I cannot here saith hee but greatly pity the calamitie of our time when you shall finde very few Gouernours of the Christian people that reside in those Cities committed to their charge but thinke they haue performed their dutie sufficiently
their hospitall reliefe and goe sculke in some corner of the Citie or other and there thrust himselfe into some Lecture there hee gathers vp his crums againe And after some miserable difficultie recouering himselfe doth hee then retire home to feede his flocke Nothing lesse But as Issachar hee is like a strong Asse couching downe betweene two burthens he seeth that rest is good and the land pleasant and now begins he tooth and naile to gather another stocke to purchase another preferment and that done after awhile another and so the tyde at last comes in so fast vpon him as it beares vp his Barke now readie rigged for any Port of preferment or Prelacy like some trauailing heads who for gayne will hazard their life in some farre and dangerous voyage but herein vnlike Those goe with a minde and hope to returne home These seldome or neuer so much as once looke backe towardâ— their more homely home on the Playne fearing belike the punishment of Lots wife So eager they be with the wingâ— of Ambition to flie to the highest Mount of preferment aâ— if there were no safetie but there Those againe lay out one to receiue three or foure at their returne These will giue three for one if they neuer returne Whence what mischiefe to the Church What decay of Religion What coldnesse of deuotion What contempt of the sacred Calling What scandall to the Gospell What ignorance the mother of Popish deuotion indeede of all impietie and profanenesse of all heresie and superstition All threatning imminent and ineuitable danger if it bee not the sooner preuented by a happy reformation both to Church and Common-wealth It were endlesse to muster vp all the mischiefes which follow this one Generall Simonie A worthy Minister once of this Church said A Simonist is a perpetuall eare-boared bond-slaue to his Patron Hee hath no warrant to teach the people and commonly lesse successe Whereas if a man be sent of God to gouerne a people neuer so ignorant and fierce God will put his hand betweene and tame them According to that of the Prophet Ierem. 23.32 I sent not those Prophets nor commanded them therefore they shall not profit this people at all saith the Lord. I will conclude therefore with two or three zealous and pithy Admonitions of Gregorie to this purpose in his 64. Epistle to Queene Bruniâ—hilda hee instantly exhorteth her to roote out of her Kingdome this heresie of Simonie saying Prouidete animae vestrae c. Haue a care of your soule haue a care of your posteritie to whom you wish a happy raigne haue a care of your Prouinces and before our Creator put forth his hand to smite bethinke you most carefully of the correction of this sinne And in his 51. Epistle to Virgilius Bishop of Aâ—les Constat c. It is reported that in the prouinces of France and Germanie none is admitted to holy Orders without giuing a bribe if it be so I speake it with teares I denounce it with griefe that the Priestly order being decayed inwardly the outward state of it cannot stand And Epist. 54. Hee exhorteth Theodorick the French King to assemble a Synode V◠〈◊〉 c. That all euill conuersation of the Priests and Sâ—mâ—niacall heresie which first arose in the Church by impious ambition may by the definitiue Sentence of the Councell â—acked with the censure of your authoritie bee taken away and rent vp by the roâ—â—es Lest if gold be morâ— set by theâ— God Hee whose gentlenesse is now dispised in his precepts may afterwards cause â—ee wrath to be felt in reuenge And Epist. 57. to Queene Brunichilda Synodum c. Call a Synode and amongst other things carefully cause the heresie of Simonie to be abandoned out of your Kingdome For beleeue me as we haue learned by manifold experience That is to bee reckoned among our losses whatsoeuer is gayned by sinne If therefore you would bee defrauded of nothing vniustly bee carefull to possesse nothing vniustly For in earthly things alwayes the cause of damage is originally from sinne If therefore you would out-strip your aduerse Nations if by Gods assistance you desire the conquest of them intertaine with reuerence the Commandements of the same Almightie Lord that hee may vouchsafe to fight for you against your foes who â—ath in his holy Oracle promised saying The Lord shall fight for you and you shall hold your peace So this last good Bishop of Rome Now the Almightie Lord God giue grace to this Church and Common-wealth that for the still flourishing of his glorious Gospell amongst vs the good of our soules the welfare of our estates the settling of our peace the securing of our posteritie and the subduing of all our enemies there may be stirred vp in vs all a godly care and conscience to ioyne hearts and hands together to the vtter extirpation if possible of this mother sinne of Simonie CHAP. XVI Of the cutting off or curing of Simonie ALthough when the Article of Simonie among other enormities came to bee considered of in the Councell of Trent for reformation it was cautelously proposed that the abuse occurring in the collation of Benefices should not be mentioned as being an infirmitie not to be cured with any remedie but death Yet sith this Mâ—rbus Romanâ—-Catholicuâ— is not yet growne so epidemicall or inueterate in the maine branches of the true Catholicke Church but that there is some hope left of staying the further spreading and of allaying the fury of it My conclusion shall bee an humble supplication to the Almightie to whom nothing is impossible through the mediation of the great Shepheard to perswade and moue his Vice-gerent our gracious King and the most honourable and high Court of Parliament now assembled That for as much as Simonie is the very Masse of all mischiefe and misdemeanure both in Church and Common-wealth It would therefore please his Royall Maiestie and this Noble Assembly to adde some more cords to the whip of former Lawes and to make and take order that it bee more surely and seuerely inflicted vpon the transgressors in this kind True it is that we Ministers for our parts need not desire any other Lawes for the restraint of Simonie then the Oath it selfe which alone is sufficient if there were no other reason to make vs decline all the wayes of Simonie For how many thousands doth this Oath alone preuaile with Loth we are in the most opposite sense to become a spectacle to the world and to Angels and to men Wee will chuse rather with the Apostles of Christ to become spectacles for our pouertie and contempt which our very Calling suffereth of the vngratefull world Therefore as Ezra the Priest was ashamed to require of the King a Guard for his safe conduct hauing professed to the King and promised to himselfe that God would guard and defend them that seeke him in goodnesse So I confesse and that in the name of all