CHAP. I.

FOr the Definition of Simony, briefly, we may reduce it to the Authoritie and Testimony of two especially: to wit, the Canonists and Schoolemen; who haue beene the most exact obseruers and Collectors of what hath been deliuered by the most learned Doctors of the Church from time to time touching the nature of this [Page 2] matter. For the C [...]nonists, let Gratian speake, who saith, Simonia est studiosa cupiditas, Can. 1. p. 2. qu. 1. gloss. vel volunta [...] emendi vel vendendi aliquid Spirituale: Simony, is an intentiue desire, or purpose to buy or sell some spirituall thing. And in another place hee ad­deth,Can. 1. p. 2. qu. 3. gloss. Simonia est, emere vel v [...]ndere res Corporales Ecclesia. It is Simony to buy or sell the Corporall goods of the Church. For Schoole-men, let Thomas Aquinas speake, who succeeded about one hundred yeeres after Gratian, hee saith in effect the same:Aqu. 21. q. 100.1. Simonia est studiosa voluntas emendi vel vendendi aliquid Spirituale, vel Spiritual [...] annexum. Simony is an earnest desire of buying or selling any spirituall thing, or that which is annexed to that which is spirituall. On these two Definitions (in effect One) depends the whole Law of Simony, hauing the testimony of the whole Church from the Primitiue age thereof, till this present. Zanchie vsing the very same Defi­nition concludeth.Zanch. de [...]. Sic definierunt Theologi. All Diuines and Doctors haue so defined it. And not without good reason: For in these two Definitions is concluded whatsoeuer may be said of Simony, whither wee respect the Obiect, or the Subiect of it; in the Obiect, whether wee vnderstand the Spirituall gifts, or Corporall goods of the Church▪ in the Subiect (I meane not the Subiect of Predication, as Logi­tians speake, but of Inherence) whither wee vnderdend the Affection onely, or the Action also; Be it Actuall, or bee it onely Intentionall. All is Simony. As Gratian also saith, Si­monia committitur & circa ordinem, & circa Beneficium; Si­mony is committed both in respect of Orders, Ibid. Qui studet. Concil. Const Sess. 43. D [...]re­tum contra Si­moniam. Can. 1. qu. 6. and in respect of the Benefice it self. The Councel of Constance hath decreed the same, That Simony is as well committed in the Title, as in the Order. But hereunto Gratian puts an obiection: Non viden­tur Spiritus Sancti donum emere, qui non pro consecratione, sed pro electione munera larg [...]tur: cum nullius spiritualis gratia aliquos faciat electio participes: that is▪ They seeme not to buy the gift of the Holy Ghost, who bestow their rewards, not for the Consecration, but for the Election. But he addeth the answer: Sed ficut Ecclesiasticarum rerum [...]ptores simoniaci iudicantur, quia Ecclesiasticis officijs [...] adiunctae sunt, vt alter [...] [...] alie­ro [Page 3] ali [...]ui non proueniat: ita quia per electionem peruenit [...]r ad consecrationem, perinde simoniacus habetur, qui pro Electione praemia largitur, ac si pro consecratione munera dedisset; But (saith he) as buyers of Ecclesiasticall things, are iudged simoni­call, because those things are so annexed to Ecclesiasticall duties, as one cannot haue the one without the other: so because by electi­on a man comes to his consecration, hee is accounted no lesse a Simonist, who bestoweth gifts for the Election, then if hee had gi-his money for Consecration.

Now if the former Definitions seeme too large; especi­ally to such, as would faine packe vp all Simony in the same fardell, with the gifts of the Holy Ghost, as Commodities of one and the same kinde: to gratifie these, we might re­duce All to the same termes, and say, Simony is a Desire or Act of buying or selling the gifts of the Holy Ghost. So Master Caluin (in Act. 8.) approues this to be the most proper De­finition of Simony. Onely the Question is,Caluin. in Act. 8. what kindes of gifts of the holy Ghost may bee here implied, the Mer­chandizing and Chafering whereof, either is, or may well be called either Simony, or at least a branch of it.Lyra. in Act. 8. Lyra (in Act. 8.) saith, Simon volebat emere potestatem dandi Spiritum Sanctum, intentione Lucri inde recipiendi: propter quod ab ipso nominatur vitium Simoniae, quo aliquis vendit aut [...] Spiritua­lia; Simon would buy the power of giuing the Holy Ghost, with intention of gaining thereby: as Saint Augustine saith:Aug. in Iob. Tract. 10. Quod venderet, emere volebat. He would buy that, which he purposed to sell againe.

For which respect from him is named the sinne of Simo­ny; when any man buyeth or selleth Spirituall things. Now wee may reduce all those gifts of the Holy Ghost con­cerning his Ministers (for these onely are pertinent to our purpose in hand) to these two heads: either those gifts gi­uen by imposition of hands in Ordination, whereby Mini­sters receiue a ministeriall power to preach the Word, to administer the Sacraments, to remit and retaine sins, which is the dispensation of the Keyes: Or else those, whereby a Minister receiueth a particular Charge ouer this or that [Page 4] flocke, which being done by canonicall and orderly cal­ling, it is a gift no lesse ascribed to the Holy Ghost, then that other of Ordination. So the Apostle expresseth in his charge to the Clergie of Ephesus (Act. 20.28.) Take heed to your selues, and to the whole flocke of God, Whereof the Holy Ghost hath made you Episcopos, or Ouerseers. See here, to be an Ouerseer, whether Episcopus, by a note of Ex­cellencie, as the Superior Ouerseer, or Superintendent ouer all particular both flockes and Pastors in his peculiar Dio­cesse: Or else euery inferiour and subordinate Minister in his seuerall Parish,Sub nomine E­piscoparum in­telliguntur alij Ecclesiae Mini­stri. Lyra. placed as an Ouerseer or Watch-man ouer his flocke, as Lyra also vnderstandeth. This is the gift of the Holy Ghost. Now then to buy this gift, to be made a Bishop ouer such a See, or a Pastor, or Rector of such a flocke, doth it not iumpe with this definition of Simony? For Simony is a trucking of the gifts of the holy Ghost: but such an Ouerseership is a gift of the Holy Ghost. Therefore to buy this gift, is Simony.

CHAP. II.

BVt for answere to our former Argument, The sophisti­call Simonist, or simoniacall Sophister, distinguisheth, Inter Beneficium & beneficium, betweene the Benefice, and the benefit; Or more distinctly, Beneficium em [...]t, non officium: He buyeth the profit, not the office: Non Curam, Sed curam not the Cure of others soules, but the Cure and prouision for his owne body. Paschalis P. answereth this obiection: Si quis obiecerit non consecrationes emi, [...]. 1. p. 2. q. 3. Sed res qua ex con­secratione proueniunt, penitu [...] desiper [...] probatur; Nam cum cor­poralis Ecclesia, aut Episcopus, &c. If any shall obiect that hee buyeth not the Consecrations, but those things which follow and attend the Consecration, hee is a manifest Do [...]ard. For seeing a [Page 5] Corps of a Church, or a Bishop, or such, cannot subsist or be maintained, without things Corporall▪ no more then the soule can liue corporally without the body; whoso [...]er selleth the one of these, without which the other cannot goe alone, hee leaues neither vnsold. Whereupon Gratian saith, Quando quis promouendus est ad Ecclesiam vel ordinem, Ibid. fructus proueniunt iure ordinis; & ideo non licitè emit. When a man is to be promoted to a Church or Bishopricke, or to the order and office of it, the fruits doe follow by right of order, and there­fore the purchase it not lawfull. Both Pascals comparison, and Gratians reason, are apt and good. For there is such a mu­tuall and immediate relation, yea, combination and vnion betweene the Ministery and the Maintenance, as one can­not Subsist without the Support of the other, no more the [...] the soule can exercise sundry faculties (especially those sen­sitiue offices) without the instrument of the body, or the body can doe her Dutie, without her ordinarie Diet. And as Boaz tendered to his kinsman the purchase of El [...] ­lechs Lands, which at first offer he was willing to buy;Ruth. 4. but told him withall, that hee must purchase it of Naomi by marrying Ruth, both must goe together: So he that will buy the lands or inheritance of the Church and of the Mi­nistry, hee must make account to buy Ruth ▪ with it. The maintenance & the ruthful, and carefull office of the Mini­stery goe hand in hand together; buy the one, and buy the other too. Therefore anciently Ordination did vse to carry the title with it; as Concil. Chal. Can. 6. So that hee who would buy the Maintenance, must buy also the Ordinance. And is not as well the Maintenance, as the ordinance of the Ministery, a gift of the Holy Ghost? Doth not the Lord say, I haue giuen the tithes to the Leuites? and are not these tythes holy? And who can giue a holy gift, Num. 18.21. or make a gift ho­ly, but the Holy Ghost? Whence I inferre this Conclusion: Simony is a Desire, or Act of buying or selling the gifts of the Holy Ghost: but tythes, holy tythes are a gift of the Holy Ghost: Therefore, the Desire or Act of buying or selling holy tythes (by which I vnderstand all Church Maintenance) is Simony.

[Page 6]So that the Simonists former distinction serueth one­ly to distinguish betweene right reason, [...]nd his owne fond imagination, which are no way compatible, but must needs make him, vt cum ratione insani [...]t. And truely I very easily beleeue, that hee speakes as hee thinkes? For few such Merchants would bee at that cost, to purchase such a Cure,Chr. in Act. 1. Hom. 3. were it not for the Commodity, as Chrysostome saith, I suppose no man, though neuer so thirstie of glory, would euer be made a Bishop, vnlesse necessitie called him thereunto; For who is sufficient for these things?Remains. p. 232. And Cardinall Poole, being charged by a Cardinall of the aduerse faction, with ambi­on in ouer-hasty seeking after the Popedome, answered, That he thought not the burthen of that great office to be so light, but that he was of the minde, that it was rather to be feared, then desired. But later times are so pregnant, producing such sky-soaring spirits, as now, who is not sufficient for these things? And what reason hath any man of reason to thinke, that these sufficient men should haue such leaden heads, as once to vouchsafe to reach out their golden hands, to the end to purchase and pull vpon themselues the burthen of such a Cure: no more then he would thinke, that such would euer bee content (if it were possible) to become ioynt-purcha­sers with Christ, whose Bishopricke cost him the shedding of his most precious bloud; no nor euer imitate Saint Pauls example, Phil. 2.17. or obey Saint Iohns precept, 1. Ioh. 3.16.

CHAP. III.

BVt what is become of my Simonist? I thought I had catched him fast euen now with my Sillogisme. But Quo teneam vultus mutantem Protea nod [...]? How shall I hold this shifting Proteus? with what Cords or Wyths shall I bind this Sampson-like Simon? Emit, non Emit: beneficium, [Page 7] non Beneficium: curam, non Curam. But at the last, hee must confesse (and therein hee mockes not) that hee hath cer­taine Lock [...], whereon neuer [...] Razor; that is, certaine Flockes or [...]leeces neuer yet polled from the Church, or not touched (at least in his owne sleepie sense and appre­hension) with the Razor of Conuiction vnder the name of Simony. The temporall benefit indeed hee hath bought, to wit, the Glebe, the Tythe, and the like: proue this to bee Simony, & then I shall be as other men. And in this his con­ceit, hee is as strong as Sampson: yea, so confident, that hee dare say, that Tythes are meere Temporalls, Lay Fees. But as Sampson, after his lockes were shauen, neuer thought that his strength was gone, till by wofull proofe he found it: So our Simon here, thinkes all is well with him, so long as he strongly imagineth that his Tythes are but Tempo­ralls; and so long, no Simonist, not as other men.

But now Sampson, the Philistins bee vpon thee; yea, stronger then the Philistins, A Troope of Truths doth be­set thee. What? Tythes temporall? In what Grammer haue you learned to ioyne this Substantiue and Adiectiue together? I am sure not in Gods Booke? There is no such incongruitie, no Solecisme, no false construction there. There he deserues the Feruia, the Rod, a vae, that incongru­ously calls sower, Sweet: and Sweet, Sower; Good, Euill: and Euill, Good: And shall hee escape, that calls Sacred, Secular? Tythes, Temporalls? Or he, who saith, Giue vnto Caesar the things that are Gods? Let mee but a little shake Aarons Rod, and Christs many-corded Whip, at our indisci­plined Simon, to make him at least attentiue to what the Scripture saith. Tythes, I am sure, were once Sacred; and what God hath once Sacred, call not thou Common. But when Sacred? When? Why not, when Adam was first Created? When hee was endued with the ten Moralls of the Law? And is it not more then probable, that among the ten, the Lord allotted a Tythe, for the maintenance of his seruice: Seeing among the ten hee appointed a time for [Page 8] his seruice, euen the Sabbath Day, the Sanctification whereof, Tythes were properly to attend vpon? Tythes then, no doubt, were sacred from the beginning of Adams creation. For else, when did Abraham learne to pay tythe of All to Melchisedech, the Priest of the most high God? Or what moued Iacob to vow the paying of Tythes? Was it onely from the Example of his grandfather? Or were his Tythes onely voluntary and arbitrary, till by vow made necessary? Why not then his other seruice, which he then vowed, which he was bound to performe, though hee had not vowed it at all? His vow was but a stronger Bond to hold and helpe him, to the better performance of that du­tie, which notwithstanding was due without a vow. As our solemne vow in Baptisme is but a stronger Bond to tye vs to that obedience to God, which wee ought most carefully to performe, no lesse, then if wee had not vow­ed at all.

But if as yet you deny Tythes to bee Consecrate and Sa­cred, by diuine instinct or institution, as wanting expresse precept: yet at least you your selfe cannot but confesse they began then to be sacred, when God said (Leuit. 27.30.) All the Tythe of the Land, both of the Seed of the ground, and the fruit of the Trees, is the Lords; it is holy to the Lord. Yea, so holy, so sacred, that (as in the next Verse) If any man shall redeeme any of his Tythe, he shall adde the fifth part thereto. And euery Tythe of Bullocke, and of Sheep, and of all that goeth vnder the Rod, The tenth shall be holy vnto the Lord, v. 32. Yea, so holy, as v. 33. He shall not looke if it be good or bad, neither shall he change it, else if he change it, both it, and that it was changed with all, shall be holy, and it shall not be redeemed. Loe then, how sacred Tythes bee ratified by a double Tense, They are holy, and, They shall bee holy to the Lord: As Iacob confirmed his sonnes blessing, I haue blessed him, and hee shall bee blessed. And where it is said, That the Tenth Is holy to the Lord, D. Carleton Bishop of Chichester. a Learned and Reuerend Prelate of our Church in his Booke of Tythes, hath out of the Present Tense, [Page 9] drawne this obseruation, That the Tenth began not now to bee sacred, or consecrated, but onely to bee appropria­the for the time to the Leuites, concluding the Ordinance to be morally perpetuall from the Creation.

CHAP. IIII.

YEa, saith our Simon, I deny not, but that the tenth was holy and sacred during the time of the Old Testament, but it ceaseth to be so now in the New. O Heresie, worthy of Simon himselfe! O Folly, well beseeming the Aramites! who being alreadie ouercome in the Mountaines, promi­sed to themselues the Victorie in the Vally, Saying, The Lord is the God of the Mountaines, and not God of the Vallyes: And is the Lord the God of the Old Testament▪ 1. Kings 10. and not God of the New? Yes, euen of the New also. For Marke: The Tythes were not said to bee holy to the Le­uites, but to the Lord; Nor, that they were the Leuites, but the Lords? The Tythes is the Lords, it is holy to the Lord, Le­uit. 27.30. Therefore the Lord rebuking the Iewes for neg­lecting the payment of their Tythes, hee takes the wrong as done to himselfe, saying, Yee haue robbed Mee. Mal. 3.8. Hee saith not, Yee haue spoyled the Leuite, and the Priest, but, yee haue spoyled Mee. Yf then the Lord himselfe, and not the Leuite bee intitled and interessed in the proper right of Tythes, then certainely they are as sa­cred now in the New Testament, as euer they were in the Old. The Tythes are holy to the Lord. Leuit. 27.28. and they shall bee holy to the Lord, v. 32. They are holy (it was said then) to the Lord of the Old Testament, and they shall bee [Page 10] holy to the Lord of the New Testament: And to vs there is but one Lord.

And tell mee, foolish selfe deceiuing Simonist, whoso­euer thou art, tell me when and where Tythes ceased to be sacred? and if thou canst not tell, how darest thou call them Temporalls? But let me tell thee by the Word of the Lord, that Tythes are perpetually sacred. Search the Scriptures. Goe learne what that meaneth, Abraham gaue Melchisedech Tythe of all. If thou vnderstandest it not, aske the Apostle: and it is worth the consideration, For Consider (saith hee) how great this man was, Heb. 7.4. vnto whom euen the Patriark Abraham gaue Tythe of the Spoyles. Abraham, the Father of all the Faithfull, not of the Iewes onely, but of vs Gentiles also, payd Tythe of All. To whom? To Melchisedeck. And what was this Melchisedeck? Priest of the most high God, King of Righ­teousnesse, King of Salem: in all, a perfect Type of Christ our eternall high Priest, the Lord our righteousnesse, Prince of Peace. Did Abraham then the Father of the Faithfull, yea, the Type of Gods fathfull Church, in the Loynes of whose faith (as I may say) were all the faithfull, giue the Tythe of all to Melchisedeck, the true Type of Christ our eternall high Priest, and the Minister of a better Testament? and shall wee doubt to tread in the steps of faithfull Abraham, ex­cept wee will be Bastards and not Sonnes? And if the Apo­stle vse it as an Argument to proue Christs Priesthood more excellent then Aarons ▪ inasmuch as euen Leui in the Loynes of Abraham paid Tythes to Melchisedeck: How doe wee then vphold and maintaine this Prerogatiue of Christs Priesthood, while wee either deny or diminish his right of Tythes in the Ministry of the New Testament. Sith Aaron, who was farre inferiour, receiued Tythes in the Old; yea, rather, if the Leuiticall Priesthood, being inferiour, recei­ued Tythes: then the Euangelicall, being superiour, much more. And why is Leui said in the Loynes of Abraham to haue paid Tythes to Melchisedeck? but plainely to giue vs to vnderstand that this payment implied an acknowledge­ment of Christ their Souereigne Lord and true high Priest, [Page 11] as in whose onely title and right they also receiued Tythes. Hence is it, that all the Leuites paid the tenth of their Tenths to Aaron the high Priest, and to his Successors;Num. 18.28. Hee being also a Veri [...] res pertinet ad Chri­stum, sed vmbr [...] ad Legem Aqu. in Col. 2.17. Et Ca [...]u. ibi [...]. substantia illa­rum rerum qua· Ceremon [...]ae ol [...]m figurabant nobis exposita [...]stante oculo [...] in Christo quia in se conti­net, quicquid illae futurum defig­nabant. Type of Christ. Le [...] euen the spirit of contra­diction it selfe, but note how frequently and how effectu­ally the Apostle presseth the right of Tythes resident in Christ, as a notable proofe of the eternitie of his Priest­hood. For in the seuenth Chapter to the Hebrewes, the A­postle mentioneth this argument of Tythes no lesse then six or seuen times; as, Verse 2.4.5, 6, 8, 9. Hee therefore that denieth Tythes to bee due to Christ in the Ministery of the New Testament: what doth he else but deny the eternitie of Christs Priesthood, the ministration wherof must continue til time shall be no more. Yea, he must also deny, that Melchise­deck was a true type of Christ, by vertue of receiuing tythes: if now Tythes bee not really due to Christ in the New Testament, as they were typically prefigured in the Old.

Againe, when began Tythes first to be paid? Was it not so long before the Law was giuen, or the Leuites borne? Could the Leuiticall Law then disannull the nature of Tythes, that they should not for euer continue sacred, be­ing before the Law consecrated in Act by our Father A­braham, the Type of Christs Church, vnto Melchisedech the Type of our eternall high Priest Christ Iesus? Concil. Ma­gunt. ca. 3 8. de decimis. Deci­mas Deo, & Sacerdotibus Dei dandas Abraham factis, & Ia­cob promissis insinuat; & omnes Sancti Doctores commemorant. That Tythes are to bee giuen to God, and to the Priests of God, both Abraham by fact, and Iacob by vow doth insinuate: and all holy Doctors doe auouch it. Admonemus vel praecipimus, vt Decima de omnibus Dari non negligatur quia Deus ipse sibi Dari constituit, &c. Wee admonish and command, that the tenth of all things be not neglected to bee paid, because God himselfe hath ordained it to bee giuen to himselfe. And the perpetuitie of Christs Ppiesthood is proued by Tything, as Heb. 7.8. There hee receiueth Tythes, of whom it is witnessed that hee liueth. Or let the Simonist goe learne what that meaneth, Euen so [Page 12] hath the Lord ordained, 1. Cor. 9.14. that they which preach the Gospel, should liue of the Gospel. Who seeth not, that the Apostle there, doth paralell the Leuiticall maintenance, and the Lords Ordi­nance, the Altar, and the Gospel together. And doth not the Apostle there challenge to himselfe a power in such maintenance, as well as others? Marke; a power. And whence, but from the Lords Ordinance? And where appea­reth the generall practise of this Ordinance, but in the Le­uiticall Maintenance? And where hath this Maintenance the first foundation and institution (besides the Creation) but in Christ, figured in Melchisedech, who receiued Tythes of Abraham, the father and figure of all the faithfull, the Church of God? And shall not Tythes then be for euer sa­cred? And if sacred, is not hee a prophane Simonist, that offereth to buy them? Yea moreouer, are not the Ministers of the Gospel called the sonnes of Leui? Mal. 3.3. The text is pregnant, and plaine, and Interpreters subscribe to the truth of it. Christ was to fine the sonnes of Leui, that they might offer to the Lord in righteousnesse; that is, his Apostles and Disciples of the Gospel. These are called the sonnes of Leui, because they succeed Leui, in the Ministry. And if we be Leuies sonnes, who shall deny vs Leuies inheritance; see­ing wee are Leuites to the same Lord, the perpetuitie of whose Priesthood, the paiment of Tithes to his Leuites are a pregnant argument of. And if yee deny him Tithes, you must of necessity deny him the Priesthood too, & so with the Iewes conspire to kill him, that the inheritance may be yours. Yea, we are Leuies sonnes, fined and purged from the refuse of Legal Types and Ceremonies: & shal our Tythes be lesse sacred?

Obiect. But some will say: Wee haue no expresse Pre­cept in the Gospel for paying of Tythes. I answere, There are demonstrations enow, and those most strong. But what needs any expresse Precept? The Precept is expresse enough in the Law. He that is more seene in the Law, then in the Gospel, and stands more vpon Antiquities, then Verities; If the God of this world had not blinded his eyes, might acknowledge the antiquitie of this Precept in the Law to [Page 13] be so plaine, as it needs no further explication or reestabli­ment in the Gospel. The Tythe is the Lords, saith the Law. And doth not the Gospel ratifie the same, saying, Giue vnto God those things that are Gods? Is not this an expresse Pre­cept. Indeed Christ and his Apostles being busie in foun­ding a new Church, suspended the practice of receiuing Tythes, vntill the decrepite Synogogue of the Leuiticall Ordinance expired, and the finall obsequies thereof were fully ended. But they left abundant euidence in their Gospels, to euict the right of Tithes to Christs Ministers, in the succeeding ages of the Church.

To conclude this point, That Tythes and all Church maintenance (call it what you will) benefit, or Benefice, profits, or corporall goods, they are holy, and of a spirituall na­ture, because they are consecrate to a holy vse: I doe not say, that Res decimarum, the things whereof Tythes consist, are in their owne nature spirituall: but quà Decima, as they are Tythes, consecrate to a holy end, and vse, they put on a spirituall nature. For euen as the bread in the Sacrament before it bee consecrate, and sanctified by the Word, it is common; but after the consecration, it becomes Sacramen­tall and spirituall bread (which is that change the ancient Fathers so vsually speake of, not that bastard substantiall change, which the Pontificians would falsly father vpon them) in which respect the Apostle calleth the Manna, and the water of the Rocke, 1. Cor. 10. in regard of their typicall significati­on, spirituall meate, and spirituall drinke: So those things whereof Tythes and all Church maintenance consist, in their owne nature, are temporall and common, but being dedicated to God to a holy vse and end, they are not to be holden any longer for temporall, but spirituall, I say in re­gard of their spirituall end and vse, for which they are con­secrated. And what is the end and vse, of such consecrate things? Is it not for the maintenance of Christs Ministers? and are not they in their persons, in their profession, by calling spirituall? and of what nature then can their main­tenance be, but Spirituall? For Omne nutritur à Simili, Spi­rituall [Page 14] men, and spirituall [...]eate: both of a like nature, both a like consecrated to God. So then Tythes, or Church liuings, comming within the Verge of the definition of Simony, as being not onely annexed vnto spirituall things, but spiritu­all things themselues: it followeth necessarily, that to buy or sell such spirituall things, is Simonie. The definition then of the Schoole-men and Canonists formerly cited, stands firme and good, hauing all the termes and parts of a perfect definition, accoding to the rules of Logicke: which in briefe may be reduced to a syllogisme thus: Emptio vel ven­ditio rei spiritualis est simonia: sed decimae sunt res spirituales: [...]rg [...] emptio vel venditi [...] decimarum est simonia. Emptio & ven­diti [...], is the Genus: Simonia, is the Species: and res Spiritualis, is the Differentia. As Homo est animal rationale: is a perfect definition: hauing the Genus, the Species, and Differentia. Therefore according to the definition of Simonie, to buy or sell any spirituall thing, is Simonie. In which respect Iu­das in selling Christ, is said to commit Simonie: Non solum plagium commisit, Cau. 1. p. 2. qu. 1. gloss. quòd liberum hominem: sed & Simoniam, in eo quòd rem sacram vendidit: Hee committed not onely the sinne of man-stealing, by selling a free-man: but also of Simonie, in selling a thing sacred or spirituall.

CHAP. V.

BVt the Simonist hath yet another vsuall starting hole, whereinto he creeps, when he is pursued with the Hue and Cry of Simonie: hee confesseth indeed, because he can­not denie it, that Tithes are perpetually consecrate, and so, spirituall; and therefore to buy or sell them is Simonie: but hee saith, hee buyeth not the Tithes, but ei [...]her the Gleebe, or the Temporalls annexed to his Benefice, or Bishopricke. Well, to answere this, we will not take the benefit and aduantage [Page 15] of the definition of Simonie, which includeth as well those things annexed to spirituall things, as the Spirituall thing [...] themselues; but wee say, that such Gleebe and such Tempo­ralls are now Spiritualls, as Tithes be. For as well the Free-will offerings and Oblations, as the Tithes were called holy. If a man dedicate to the Lord any ground of his inheritance, Leuit. 27.21. the field shall be holy to the Lord, when it goeth out in the Iubile, as a field separate from common vses; the possession thereof shall be the Priests. Such Gleebs therefore and Lands commonly called Temporalls, are indeed not temporall, being once free­ly and solemnly giuen by vow of our noble Predecessors vnto the Lord, for the more honorable maintenance of his Church; but they are now spirituall, sanctified and sepa­rate from common vse, as Tithes bee, they are holy to th [...] Lord. Therefore, as it is a snare to deuoure that which is thus sanctified, and after such vowes to enquire:Prou. 20. [...]5. So the Simonist doth but intangle himselfe in a [...]nare, as the Conny is in her owne Burrow, when hee makes this his starting h [...]le; that so long as hee buyeth but the Temporall lands of the Church, hee commits no Simonie. Sed cominus res agat [...]r. Simoniace, quid emisti? Glebam inquis, aut (te arbitro) Tempo­ralia. Quanti emisti? Tanti. Agedum. Permittatur i [...]m ar­bitrio calculorum, quantum inde [...] [...]ucratus, & num te negoti [...] ­torem satis prudentem cautumque praestiteris. Ann [...] glebae tuae reditus aestimantur forte 20. li. aut supra; ducentis vero, aut trecentis, aut quadringentis libris emisti. Nae tu, haereditatem tibi ac posteris, tandidem emere potuisses. Summa igitur, si com­putetur, huc recidit, quod hoc tuo mercimonio teipsum prodideris aut puerilem mercatorem, aut (quod magis suspicor) egregium veteratorem. Excute verò tuam tantae causae nimium indo [...] mien­tem conscientiam, & fatebere tandem, non te glebam tanti, nisi decimarum maior fuisset ratio, emisse. Vel sicut siquis domici­tium chariù [...] emit, bonae viciniae gratia. Eadem prorsus ratio la­tifundiorum Episcopalium, vulgo Temporalium, habenda est. Emit quis, non Episcopatum, sed Temporalia, non quod sacrum est, sed quod seculare. Ista aut [...]m Temporalia partim ex latifu [...]dij vtilitate, partim ex dominij dignitate aestimantur. Quanti antem [Page 16] constet Ecclesiasticus honor, mihi non constat. N [...]c quenquam arburer [...] seu [...] pr [...] se tantum laturum, vt di­cat se honorem Ecclesiasticum emere. Si verò quod reliqu [...] est Temp [...]ralium emat, viderit Emptor, ne quantùm rem empta [...] pretium superat, tantum ipsum se honorem non neglexisse videa­tur. Nec quamquam existimo eò processurum a [...]daciae, vt dicat, tantundem esse, honorem Ecclesiasticum, & ciuilem emere. Nihil addo amplius. Sati [...] est quod hic noster mercator ex sua ipsius conscientia arguatur. Nec sibi ca [...]ere poterit, quin in istorum scopulorum alterum, Directè, vel Indirectè, miserè impingat. But let this suffice to haue showne, both by euidence of Holy Scriptures, and testimonies of Ecclesiasticke Doctors, and learned Diuines, that all buying and selling any Church [...]referments, vpon what pretence soeuer, is grosse Simonie, how finely and artificially soeuer conueyed.

CHAP. VI.

IF Gods Word were altogether silent in the Law of Tythes, leauing them as a thing indifferent to bee paid or not, according to mens fancies and wills; and that the Scrip­tures had consequently no show of arguments to conuince Simonists, as wee haue heard: yet euen the generall voyce of common fame (mee thinkes) should bee sufficient to cry downe Simonie, and to present it in the Spirituall Court, or to procure a Decre [...]e against it in the high Court of Conscience. And here before the Barre of this vnpartiall Court, let mee by Writ Summon the Simonist to appeare. Thou hast bought some Benefice; or other Ecclesiasticall preferment in the Church▪ but hast so carried and conuei [...]d the matter, as the world cannot bee witnesse how much thou hast gi­uen: yet so, and so much thou hast giuen, as by some cir­cumstance or other, generall notice is taken of it (for such [Page 17] corruption will soone cast abroad a sauour) whereupon a common fame is raised vpon thee, that thou art a Simonist. So that if thou wilt be tried by God and the Countrey, thou art sure to bee condemned for a Simonist. For vox popidi, v [...]x Dei, euerie one saith thou art a Simonist; therefore thou art one. Euen as an intemperate or incontinent per­son in a Parish; the one is commonly drunke, the other fol­loweth harlots, euerie boy in the street points at them; There goes a Drunkard▪ There goes a Whoore-master; But yet for all this, neither will the one confesse himselfe a Drunkard, because hee keepes his feet; he wallowes not in the kennell, hee can vse his tongue, and the like; Nor the other will bee an Adulterer, because hee thankes God, hee medleth not with other mens wiues, but vseth onely for re­creation to meete with merrie companie, although in suspected places, to see their fashions, and to learne rather to hate women, then to loue them.Maturè vt cum cognorint, per­petuò oderint▪ Terent. And if hee enter into more familiaritie with them, it is but simple fornication at the worst, and (according to Romane-Catholike Doctrine) a Veniall sin, which his nature is now and then necessitated vnto, for his healths sake: Iust so, is our common Simonist. Hee hath deuoured pluralities of preferments, as so many full cups; hee hath deflowred so many, once Virgin Chur­ches, the Patron perhaps, or some for him being the Pan­dor; so that euerie one can point with the finger, There goes one who paid so much for such a Benefice, such a D. such a B. Yet for all this hee will bee no Simonist, be­cause, forsooth, hee hath not bought the Holy Ghost; nor by way of Lapse entred vpon anothers Liuing, as is were, another mans wife, which some flaw in this wife, not fault in the Incumbent, hath brought into the lapse, and so now free for any to sue out a Diuorce, and marry her, though so, as he commits adulterie with her.

But thou wilt say, It is one thing to bee called, and ano­ther thing to be; Though the ignorant vulgar call mee so, yet it therefore followeth not, that I am so. Things are to be measured not by report, but by reason; and the vulgar [Page 18] can giue no other reason of calling me a Simonist, but one­ly because Simon bought the gifts of the holy Ghost, and I onely buy the corporall commodities of the Church. Well, yet if there were no other respect, but this, how ought eue­ry Minister especially to bee carefull of preseruing the cre­dite of his holy calling and profession: As Saint Hierome writing,Hieron ad Ne­potiani [...], Epist. 2. De vita Clericorum & Sacerdotum, saith. Caueto omnes, suspitiones, & quicquid probabiliter fingipotest, ne finga­tur, ante deuita. Auoid all suspitions, and whatsoeuer may bee probably forged, preuent it first, that it may not bee forged. For as euery good Christian ought not onely to abhorre Adul­terie and all vncleane Acts; but also to direct his conuer­sation so, as he may preserue his good name from the least suspition of lightnesse and dishonestie: so euerie good Mi­nister of Christ should so much detest the sinne of Simon himselfe, as to decline whatsoeuer hath any similitude or affinitie therewith. Abstaine (saith the Apostle) from all appearance of euill. [...]. Thess. 5.22.

And if there were no other reason to ground common fame vpon, but this, that merchandizing of Church-liuings is called Simonie, because Simons sinne in offering to buy the gifts of the holy Ghost, is truly called Simonie: it were euen proofe good enough. As Theopompus called a drunken murther, Cilicismus, of the barbarous manners of the Cili­cians: and lasciuious lust, Canobismus, of the filthy Ca­nobites. Coelius Rhod. lect. antiq. li. 8. cap. 3.

So Iudas is called a Deuill, for being like him. Herod, a Fox, for his craft; The Church of Antichrist, a Whoore, for her whoorish conditions; and many a man is called a Si­monist, for resembling Simon. As Saint Augustine marshal­leth Simon, and all Ecclesiasticall Merchants in the same ranke together: Simon erat de talibus, qui in Templum intrant ad emendum & vendendum; Simon is one of those, that enter in­to the Temple, Aug. in Ps. 130. to buy and sell. In Ps. 130. And see what a si­militude there is betweene Simon, and the Simonist. Simon would haue bought the gifts of the Holy Ghost, this man buyeth the goods of the Holy Ghost, which are the gifts of [Page 19] God to his Ministers. Simon offered money, not so much for the gift, as for the Lyra. Zanch. August. gaine; this Man, not onely offereth, but giueth his mony, not perhaps for his Ordination, not for that most carefull Cure of Soules, not for that most watch­full and weightie (Angelorum humeris tremendum Onu [...]) office of an Antistes: I dare say; what then? if neither, to make himselfe the more rich & honorable in the world, and consequently the more capable of a greater preferment [...] all probable coniecture were at a stand. Blame not then euen the common vulgar, for calling thee a Simonist after the name of Simon, whom thou dost so neerely resemble in thy manners, and which thou hast so deerely purchased with thy monies.

Againe, They that haue but in a mediocritie attained the grounds of their Catechisme (whereof there are enow to make vp a common fame) are able thus to conclude against common Simonie. The Commandement saith, Thou shalt not Kill. Is therefore onely the Act of Murther here forbid­den? Is not also the enuious, the back-bi [...]er, the hater of his brother, a Murtherer? Hee that hateth his brother is a Manslayer. The Commandement saith,1. Iohn 3.15. Thou shalt not com­mit Adulterie; Is onely the Act forbidden? Is not also the affection? the lust? the looke? Hee that looketh on a woman, and lusteth after her, hath committed Adultery with her a [...]readie in his heart. Euen so, Thou shalt not commit Simonie: Matth. 5.28. There­fore is only the buying and selling of the most proper gifts and graces of the Holy Ghost so hainous, as to deserue that odious name of Simonie: and shall not the buying and sel [...]ling of Church preferments (being also the Holy Ghosts gifts, but of an inferiour nature) (that which Simon himselfe had most respect vnto, when he offered his money) deserue also the name of Simonie? And why should not the buying and selling of Church liuings be called Simonie: as well as a lustfull looke be called Adulterie? For he that vseth lustfull lookes, and wanton gestures, is not onely an Adulterer in his heart, but the likelier and neerer to commit it in the act: So he that will not sticke to buy a Benefice, bee it but an [Page 20] Aduowson, before hee haue taken some Orders, is hee not the likelier to buy his Orders too, especially being some rusticke Pedanticke, that so hee may enioy his former bar­gaine? For euerie one that buyeth a preferment of this na­ture, doth vndoubtly preferre it before the honour of his Calling (for he that truely honoureth this holy Calling, is of that holy mind, as to despise all base meanes to aduance himselfe in this calling) and consequently will make small conscience to buy holy Orders, which hee accounts but as accessories, when as he hath made shipwrack of conscience alreadie in purchasing the profits, which he deemeth as the Principall. And vpon these reasons, not onely the Common fame of this our Church, and of the present time, but of the whole Catholike Church from time to time, is grounded. So that the verie fame of it being so vniuersall, if there were no other reason, mee thinkes it should make any common Christian both ashamed, and afraid to oppose either his priuate opinion, or practise, against such a streame and cloud of witnesses.

CHAP. VII.

BEsides all the former conuictions, yea, euen without them all, the same Lawes which haue appointed and imposed the Oath of Simonie, may serue for sufficient and competent Iudges in the case of Simonie. And it stands with good reason, that the same Law which forbids and punisheth Simonie, should bee its owne Interpreter, what it meaneth by Simonie. And so, That is iustly censured for Simonie, which the Law vnderstands to be Simonie. Now the words of the Statute shewing what Simony is, be these: And for the auoyding of Simonie and Corruptions in Presen­tations, 31. Elizab [...]th. Chap. 6. [Page 21] Collations, and Donations, of, and, to Benefices, Digni­ties, Prebends, and other liuings and Promotions Ecclesiasticall, and in admissions, institutions and inductions to the same: Be it further enacted, &c. See here what our Statutes call Simonie. And according 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 m [...]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, o [...] 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 [Page 22] (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, Canons and Constitutions 40. 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, [Page 23] 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 Vide Esp [...]n­saeum de Episco­patus suga & re­cusatiou [...], Lib. 3. digr [...]ssionum. cap. 4.5▪ [...]. & 7. 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, [Page 24] 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 if this were all, it were the more tolerable. But alas? here is an Oath, a dire­full, a dreadfull Oath (alas!) which I must take: I must, there is no euasion, no redemption, no baulking of it, I can no more escape it, then a dead man his winding sheet, and taking it vpon mee, it will bee worse then Deianira's inchanted shirt, sitting close to my conscience, and tormenting it with the fire of hell. This will be worse vnto mee then the ryding of the Cannon, for it will shake and shatter my soule and conscience all to pieces. How should I then take this fearefull Oath, and so sinne against God, the Iudge: sinne against this sacred Assembly, the Grand Iury passing vpon mee? sinne against the Church? against my profes­sion, which is sacred, against the dignitie of a Bishop, which is venerable; and lastly against my owne soule, the subiect of all this sinne, and the obiect of all those ineuitable iudgements of that iust God hanging ouer my head? And what shall it aduantage me, thus to win a Bishopricke, and lose mine owne soule? What ad­uantage? Nay what disaduantage will it bring vnto me? For what ioy or inioyment can I haue in my Bishoprick, when my conscience shall be still dogging mee at the heeles, yea biting me at the heart, and vpbraiding me with Simonie & Periury: what honor shall the title of Lord be vnto me, when my Simonie and Periury (too ma­nifest to the world) shal make me a table talke, a byword, a scorn­full Parable in euery mans mouth, a contemptible obiect in euery mans eyes? The Rotchet being an embl [...]me of the pure linnen righteousnesse and innocencie of Saints, so often as I shall put it on, what doth it but put mee in minde to apply that saying to my selfe, being one of those false Apostles, who transforme my selfe [Page 25] into the Apostle of Christ, 1. Cor. 11.13. as Satan is transformed into an An­gel of Light? And what benefit shall my Bishopricke be vnto me, being so deerely bought, that I must lay the burthen of my Simo­nie, vpon my poore Clergie, racke my rents, sell my Presentations, keepe a miserable house, and all, and more then all these, to patch vp a poore bargaine, and to heape more burthens vpon my consci­ence, enduring more already, then I am able to beare? were it not much better for mee rather to forgoe Bishopricke and all, and to preuent all those matchlesse mischiefes, that depend and attend vpon the conditions of accepting it: then by going on, to plunge my soule into infinite calamities, and wrap my selfe in endlesse and re­medilesse miseries? For that Oath, that Oath, O that fearefull Oath (alas) admitting no euasion, no mentall reseruation, no e­quiuocation; that Oath, being once taken, becomes a great gulfe for euer set between my conscience, & comfort, between my soule, and saluation, betweene mee and blisse: And what can I exspect, but that my tongue, for being but an instrument in pronouncing this Oath, shall be tormented in a greater flame then that of poore Diues in hell fire? And then, and there, what shall it boote me to disclaime the name of Simonie, when I now suffer for it? or to say, I bought the benefit, and dignitie, not the Office of a Bishop, when now my false and foolish equiuocation is found out? when as my conscious Agents, and all that confederate crew, the Vsurer, the Scriuener, the Solicitor, and the like, shall vpbraid and accuse me, for being an accessary, yea, a principall occasion of their sin? For had not I beene so forward to giue, they had not participated with mee in my sin, and so not in my punishment; mine owne conscience neuer ceasing her hideous and hellish clamors vpon mee, tormen­ting mee for my desperate periurie, for my deepe hypocrisie, for playing the Chop-Church, which my punishment shall then tell me, is either Simonie, or some other crime worse then it, if worse can be imagined.

Now shall not these considerations moue such a man, yea, euen a Romish Simonist, to a timely preuention of Si­moniacall periurie, or of becomming a periured Simo­niack? And rather then desparately proceed to take the direfull Oath, bee content to remaine stript of all his other [Page 26] promotions, and bidding adue to Bishopricke and all, goe vow himselfe to a perpetuall monasticke life, there to doe penance, if it were onely for making such a bold attempt.

CHAP. VIII.

BVt there is a new found Well, which may well bee cal­led after that ancient Riuer Orcus (yet farre vnlike that ancient Beersheba) the Well of that Oath, betweene Abra­ham and Abimelech; it hauing sixe porches: which at a certaine time, being stirred by an Angell (called Legion) whatsoeuer diseased Ecclesiasticall person steppeth in first, and in stead of washing, taketh a draught of this Well (it springing from the Riuer Styx, by which, as Poets faine, the Gods drinking thereof were wont to sweare) hee pas­seth forth at any of these Ports or Porches a whole and sound man. [...]. Orcus, signifi­eth an Oath, and differeth onely in aspi­ration from H [...]ll. Here to see­meth Homer to allude. Iliad. [...]. So sometimes a [...]ower oa [...]h may proue a stre [...]me of the riuer Styx. [...] cu [...]us turare timent & fallere [...]. The Morall is this: this Orcus, is the Oath of Simonie: the Angel, called L [...]gion, is easily knowne by his name, what metall he is of: Hee that first steps in vpon the Angels motion, is the corrupt and diseased Simonist: This sicke and ill affected person taking a draught of this blacke Stygian water, the Oath of Simony passeth out at six Por­ches, by sixe euasions by himselfe inuented, perfectly cured (as he conceiueth) of two most desperate diseases; Simonie, and Periurie, and all other Symptomes of the same. Now all these sixe Porches, tend to make a cleere passage for one word in the Oath Simoniacall, wherein consists the whole power of the Oath.

First therefore, they plead Not-guiltie of Simonie, and so consequently, not of periury, because they buy onely the Temporalls. This, I touched before: But now I retort it vpon themselues. They buy the temporall Benefit, there­fore it is Simoniacall. For euen Simon had a respect that [Page 27] way: Mercari vult, quod pluris reuendat, Hee would buy, to sell the dearer, saith Erasmus. So Augustine; Aug. in Ps. 130. Caluin in Act. 8. Emere vole­bat, quod vendere disponebat. Caluin also confesseth the same temporall respect to bee Simoniacall. For to imitate Si­mon in any such respect, is sufficient to proue the Act Si­moniacall.

Secondly not Simoniacall (say they) because they bar­gaine not with the Patron. Why? no more did Simon: for Peter was not the Patron of the Holy Ghost, but God;Act. 8.15. Pe­ter prayed, and God gaue. But this shift is all one, as if the Chap-man should deny hee bought such a Merchants wares, because hee dealt onely with his Factor, and there­fore no lawfull bargaine. Thy Solicitor in thy name and stead procureth it of the Patron, thou payest thy money to thy Solicitor. And wilt thou sweare thy purchase had no relation to thy Patron? Though I could cut off all thy rea­sons at one blow, with Phocion Axe, to wit, Directly, or Indirectly.

Thirdly, not Simoniacall (say they) because what they gaue, was but respectiuely to their Solicitors, for their paines imploied therein. But is not his paines valued accor­ding to the preferment, as it is more or lesse worth? as Cli­ents fee their Lawyers, according to the value of their suit in hand? If so, is it not Simoniacal? But attendants must liue, either by their seruice, or by suits. So it hath beene the cu­stome of the Court of Rome, that Simonie should goe vnder the name of Subsidiary or El [...]emosynary pension, Hist. Concil. Tri­dent. either for the Popes Courtiers, or Cofers; But farre be it from the Court of England. What befell Gehezi? call Simonie a gratuitie, or what plausible name you will, yet it altereth not his na­ture; no more then the calling and ranking Father Garnet among the Saints & Martyrs of the Church of Rome, wil al­ter him from a Traitor▪ or the painting of him among the Saints in Heauen, free him from the fire of Hell. And doth not such a gratuitie or almes, reflect vpon the Patron, as an implicite compact of Simonie, when the Patron respectiue­ly pleasures his seruant, and thy Solicitor, with the Collati­on [Page 28] of such a liuing, by meanes whereof he holds his seruant well appaid and recompensed for his seruice?

Fourthly, not Simoniacall: for the preferment came not by purchase, but by wager, as it were casually, or by buying a horse, to pay for him so much at the day of marriage. But who seeth not this horse to interfer betweene Directly and Indirectly? who seeth not, that this Merchant laid, pur­posely to lose? But enough of such horse-play.

Fifthly, not Simoniacall, sith he had the fauor to obtaine, vnder an implicite Faith, without explicite or expresse con­ditions; to saue his Oath and honestie, Quippe qui non adeo sit plumbei tardique cerebri, vt foro vti nesciat, and as wee say, Doe reason. Verbum enim sapienti. O, for a Phocion, refu­sing Alexanders Presents (though sent him, because he was an honest man) and saying, [...]: Let him suffer mee to be an honest man still. Pauper Fabricius quar­tam à Pyrrho regni partem sibi oblatam recusauit, ne fidem su­am Romanam temeraret. Poore Fabricius refused the fourth part of Pyrrhus his Kingdome offered him, least hee should dishonour his Roman fidelitie. But this Roman fidelitie was, in diebus illis, when Rome was heathen. And Damianus saith, Simo­niaci sunt, non solum qui paciscuntur, sed etiam qui pecuniam non pactam postulant: more Gihezi. Simonists are they, not only that bargain, but also that require mony, not of compact: as Gihe­z [...] did. For the condition, be it implicite, or be it explicite, Si­moniacall it is, directly, or indirectly. Yea, this is met withall in the conclusion of the Oath, which forbids to performe any contract made by another,Eutrop. Rom. hist. li. 2. Epist. 2. lib. 2. though without thy know­ledge: how much more should a man renonce all purpose to performe an implicite contract or condition, which his owne heart is conscious of, and priuy to?

Sixthly, not Simoniacall, because this was obtained be­fore it fell, as it were in the nature of an Aduowson, by pro­mise; which differeth from an Aduowson onely, as a word of mouth, from writing. And an Aduowson is no Simonie. For answere: first, promise and Aduowson in common estimate and practise, differ much; for promise is ex­presly [Page 29] excepted against in the Oath; otherwise, what nee­ded there be any Simonie, when as promise might preuent it? For Aduowsons, I referre to a more proper place, yet this I will say by way of anticipation, that if buying of an Aduowson (it passing vnder hand and seale) bee no Simo­nie: what reason is there, why a contract made onely by word of Mouth, should bee accounted Simoniacall? Thus haue wee hunted the Simonist out of his six Meshes: and if hee haue or find any more, we will set him for him Direct­ly, or Indirectly, which will be sure to catch this Foxe, and all his Cubs.

CHAP. IX.

WEe haue seene what a Simonist is: Now let vs see who, & of how many sorts they be. It was a wic­ked and impious decree of Pope Hildebrand, Gregory the seuenth, to draw all Kings and Princes, and Lay-persons into the ranke of Simonists, onely for presenting to Bi­shoprickes and Benefices, although they did it most freely and honestly. But the maine drift of this grand founder of Antichristian vsurpation ouer Christian Princes, was both to inrich his Coffers, and to fortifie his Papall See, by ob­lieging the whole Prelacie, and Clergie to his Pontificall Chaire. But all Simonists are either buyers or sellers. The common fame indeed runnes onely vpon the buyers, as if they onely were the Simonists: but if the buyer be one, the seller must needs be another, by the Law of Relatiues. Of sellers, Esau is reckoned for the first, who sold his Birth-right, and with it the Priesthood. For the birth-right had annexed vnto it Dominion; double portion, and the Priest­hood. So that with his Birth-right selling the Priesthood, the most sacred Prerogatiue,Heb. 12.16. hee is iustly called pro­fane Esau.

[Page 30] Obiect. Some here may obiect, that reciprocally Iacob also in buying the Birthright, committed Simonie. But Lyra answereth well, Not so; for the Birthright belonging to Ia­cob by Gods owne designement and donation (Gen. 25.23.) Esau therefore hauing lost his right to it, by selling it, com­mitted Simonie: whereas Iacob, by buying that which by the best title was his owne alreadie, intended, Non emere rem Sacram, sed redimere vexationem suam, Onely to buy his owne peace.

Obiect. If Iacob in so buying committed no Simonie, because he bought but his owne: then why may not a Mi­nister buy, and yet commit no Simonie, sith Tithes doe as well appertaine to the Minister, as the Birthright did to Iacob, both, by Gods donation. But the case is not alike. For, although Tithes are by Gods owne intitling tied and intailed to his Ministrie: yet this or that Minister hath no title to this or that Tythe, till hee be lawfully possessed and inuested in them. And when hee is so, if hee meete with a craftie or cruell Patron, a prophane Esau, who either frau­dulently vsurpe [...]h, or forceably detaineth any part of the Tithes, then may hee lawfully and laudably imitate Iacobs wise Example, Non emere rem Sacram, iam suam, sed redi­mere vexationem suam. Yet, if there were any such well minded Iacobs, Gods Ministers, that could and would re­deeme Church goods to the true heire, they should draw vpon themselues a Blessing, and not a Curse. Although I confesse the Councell of Ments saith, Decimas, quas populus dare non vult, Concil. Mogunts. [...]. 16. p. 2. q. 7. nisi quolibet munere ab eo redimantur, ab Episco­pis prohibendum est, ne fiat. Those Tythes, which the people (or any Patron) will not pay, vnlesse they bee redeemed of them by some reward, the Bishops ought to forbid such dealing. But some say, It is not lawfull for a man to redeeme his Spirituall right, because it is Simonie. But I thinke few will bee so forward so to redeeme, as to need the Bishops prohibition. Or if they were, the mischiefe is, the Market is so raised, that a Messe of B [...]oth will not serue the turne, to satisfie hungrie Esau. It is a pot, not of Red broth, but of pre­cious [Page 31] 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.Glosse. 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 Ecclus. 27.2. 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, Columb [...] 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 priu [...]; 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 [Page 32] these things.Iu [...] patronatus per sevendi non potest, [...]ec in feu­dum dari, sed transit cum villa, que venditur, vel conceditur, 22. q. 100.4.3. Can. 6.4.7. p. 2. glosse. 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 non de mero iu­re Laico, tali ex sundatio [...]e seu constructione de iure permittitur Ius patronatus. Extra tit. 1. de elect. glosse. 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, quae conse­qu [...]tur patronus, honorem, onus, & vtilitatem. Honorem habet in present [...]ndo: [...]nus▪ in desen­dendo Ecclesiam, nequis Dila [...]idet [...]am; vtilitatem quia si vergit ad inopiam prouide­bit ei Ecclesia abundantius quidem quā coe­teris pauperibus. Can. 16 p. 2. q 7. 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. 9 Can. 2 Decerni­mus vt quandiu fundat [...]res Ec­clesiarum in hac vita superstites fuerint, pr [...] eisdem locis curam habeant Solicitam, itaque Rec­ [...]ores ido [...]eos in eisdem Basilicis ijdem ipsi Episcopo efferant ordinand [...]s. 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 so [...]icitous care of those pla­ces; [Page 33] 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 Sexti de reg. iuris. lib. 5. Benef. Eccles. gloss. & de offi [...]. vic. li. 1. tit. 13. 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. Aqu. 22. q [...]. 100. 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 Zan. li. 1. de vitijs externi cultus· Zanchie: His rationibus Luce clarius effi­citur, Simoniam admitti non posse, sine maxima in spiritum sanctum, eiusque dona, adeo (que) in res omnes spirituales iniuria, & irreuerentia; eo (que) 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 Bern de Confi. l. 4. c. 4. 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 [Page 34] 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. Sunt adulato­res potius quam Doctores, qui do cent Papam Be­neficiorum om­nium esse Domi­num, ac ideo cum Dominus iure vendat id quod suum est, necessa­riò sequi in cum non cadere Si­moniam. Ex hoc fonte tot in Dei Ecclesiam abu­sus & grauissi­mos morb [...]s ir­rupisse, quibus ad salutis ea despe­rationem fere la­boret, & quorum fama ad infide­les vs (que) dimanet, hanc praecipuè ob causam Chri­stianisinum de­ridentes, atque blasphemantes. Espens. in Epist. ad Titum in tit. 2. Turpilucri. pa. 480. Lutetiae Paris 1619. Espensaeus saith: Sunt a­dulatores potius, quam Doctores, qui, &c. They bee rather flat­terers then teachers, who teach that the Pope is Lord of all Be­nefices: and therefore seeing as Lord, bee doth by right sell that which is his owne, it necessarily followeth, that Simonie cannot be imputed to him. Belike the Holy Ghost, with his gifts are also his owne; were they not as well Peters? Yet if he had sold, he had beene a Simonist. Sed nemo potest retinere, quod vendidit; vt Iudas Christum: But no man can retaine that, which hee hath retaild: as Iudas selling Christ, lost Christ▪ Greg. Naz. Grat. We will conclude this with that of Saint In Epist. ad Tit. cap. 1. in tit. 2. Turpilucri. Am­brose: Sunt quidem Decimae Depositum seruorum Dei in Ec­clesia seruatae: Tithes are kept in the Church in trust for Gods seruants. Now for a man to take vpon him to bee a dispo­ser of that to his owne benefit, which as a pledge is com­mitted to him of trust to bee deliuered to the true owner, when it should be required; what this is, let any reasona­ble man iudge.

In the Canon Law, all Aduousons, as being contained vnder Ius Patronatus, The right of Patronage, were forbid­den to be bought and sold: as Gregory saith (D [...]cret. lib. 3. De Iure Patronatus, tit. 38. cap. 6.) calling Aduowsons, Ad­uocatias, Ius Patronatus, or Aduocationes, or Vice-dominatus, or Custodias, or Guardias: Quia Clerici quidam Aduocatias Ecclesiarum comparant, vel quocunque modo possunt, acquirunt, vt postmodum corum filij, vel nepotes, ad easdem Ecclesias pre­sententur, praecipimus vt id arctius inhibeatur; eosdem aduoca­tionibus taliter acquifitis, appellatione postposita, spoliando. So that the Canon Law forbiddes merchandizing of Ad­nowsons.

Now let vs see in a word, vpon what reason that which hath beene deliuered by the Canonists and Schoole-men, and learned Diuines concerning this point, is grounded: [Page 35] The right of Patronage (say they) may not be sold. Why? Not onely in regard of the nature, and condition of such dedi­cate things, which are spirituall; and therefore incompe­tent matter of Sale: but also of the necessarie effects, and inconueniences which must needes follow vpon such Sale. For, grant a libertie that it be lawfull to sell a Patronage: then it followeth, that it will be as lawfull to sell a Presen­tation; and then an Aduowson: And then I would faine know, why it should not bee as lawfull to sell the Bene­fice, when it is vacant? But because men make no great question about the lawfulnesse of selling, either in the Va­cancie, or much lesse before it; consider we the lawfulnesse or vnlawfulnesse of buying. To buy an Aduowson passeth currant for lawfull: and yet to buy the Vacancie, is iudged Simonie, both by our Statute Lawes, and Church Canons. Well, I thus infer, and so conclude: if it be Simoniacall to buy a Benefice, when it is vacant: why then should it not be equally Simoniacall to buy the Aduowson? and so of the Presentation? and so of the Patronage? Or if it bee lawfull to buy the Aduowson, why should it not bee as lawfull euerie whit to buy the Benefice? yea, of the two I should thinke it rather lawfull to buy in the Vacancie, then before. Because it may seeme an iniurious thing, as to take another mans Lease, so another mans Liuing ouer his head: And it is vnlawfull to contract for anothers mans wife, be­fore her husband bee dead. But it is an infallible rule: Quod Aqu. 22. q. 110.3. c. est secundum se malum ex genere, nullo modo potest esse bonum & licitum. It is Aquinas speech, which he applies to disproue the lawfulnesse of a lie for any respect. That which in its owne nature and kinde is euill, can by no meanes bee good and lawfull; or that which is substantially euill, cannot bee made good by any circumstance. To buy things of a spi­rituall nature, is naturally euill, as was said before: Any act is naturally euill, when it falleth vpon an vndue sub­iect; if therefore it be euill to buy a Benefice in the Vacan­cie, then it is euill to buy the same, either in the Aduowson, or in the Presentation, or in the Patronage. And if it bee [Page 36] euill to buy: then by the Law of Correlation, it is euill to sell in all these respects. And if the buyer bee Simoniacall, the seller must be so too. Again, as it is vnlawfull so to buy and sell, in regard of the nature of such things, being spiri­tuall: so also in regard of the common effects and fruits of such merchandize. For tell me: when yee buy an Aduow­son, or Patronage of an Ecclesiasticall Liuing; to what end is it? To bestow it freely and faithfully vpon some worthy able Minister, for the good of Gods Church, without any Temporall respect? It were to bee wished, this were your end. But doe you not intend to gaine by such a bargaine, either by placing some of your kin, or by selling it in the Vacancie to him that will be your best Chap-man? Is not this the generall practise? Nor doe I hereby condemne our Law, for allowing such things, as Aduowsons and Patro­nages to bee bought and sold: Seeing it also disalloweth Simoniacall, or by respects, which being taken away, either few or none would meddle with such merchandise, or else they should not so iustly incurre the Censure of Simonie, as so commonly they doe.

Yet here I put a difference betweene the purchase of an Aduowson, and of the intire Patronage. And againe, I put a difference betweene the purchasing of a Patronage by a priuate man, and by a Colledge in the Vniuersitie. For the purchase of a single Aduowson doth too commonly aime at some temporall or carnall respect, or commoditie, wher­as some may happily purchase the perpetuall Patronage, to leaue it as an honour to his House, or posteritie, while hee and his heires, according to his intention and will, be­come the instruments of Gods glorie in the judicious and ingenuous bestowing the Benefice franke and free at euerie Vacancie. But this being verie rare, although I neither de­nie, nor enuie the right of Patronage to bee resident in pri­uate men, so it bee rightly vsed: yet I confesse I could wish (for the auoiding of that generall corruption, and abuse in the collation of Benefices) that Colledges in each Vniuer­sitie were possessed of as many, Patronages in this Land, as [Page 37] possibly they could procure, or purchase, redeeming them out of many hucksters hands, which would be an excellent meanes, to increase Learned Diuines, to represse Simonia­call Pedanticks, to refresh the Colledges by continuall in­terchange of Students, to prouide for manie able men to be exercised in the Church, whose gifts, for want of such meanes, often lie buried in a Colledge life. Yet I denie not, but sometimes corruption may creepe in at the Colledge gates, but the strict Lawes of Colledges, well executed, may, as a carefull Porter, either whip, or keepe it out. This were (in my opinion) the likeliest way to preuent Simonie, and to prouide a good Ministrie. And some Colledges (I know) are carefull this way, both in Cambridge and Oxford, whose example I could wish all the rest would bee as care­full to follow. But so much of purchasing.

CHAP. X.

AS all Simonists are either Buyers or Sellers: So, out of these wee may obserue the sundrie sorts of Simo­niacall Contracts. For Simonie is growne such a Trade, wherein so many great Merchants doe trafficke, as it may challenge as good a Charter for a Hall to make it a Corpo­ration or Societie in the Church, as the Worshipfull Company of Cut-purses are said to vsurpe in the Citie. Many, well to­wards the trade, openly professing, that were it not for the Oath, they hold it as lawfull to buy a Benefice, as a horse in Smithfield. But let vs see this [...]edlers packe opened.

The most beaten high-way of Simonists is by Siluer Crosse; Monie, or monie worth, at two or three yeeres pur­chase, or by reseruation of some tithes, whether by expresse contract, or by long concealement, or by strong hand. Whereupon Aquinas saith, Aqu. 22 q. 100. Si Patronus, &c. If the Patron [Page 38] require of him, on whom hee conferres the Benefice, any of the fruits thereof, it is all one, as if hee exacted some Bribe; and this is Simoniacall. Sometimes hee deales by his Factor; or giues such a Benefice to his seruant for a Reward and Sala­ri [...] of his seruice, to make his best Market of it: To this pur­pose the said Author saith, Si aliquis, &c. If any giue an Ec­clesiasticall Benefice to one, with this condition or intention, that thereby hee may prouide for his Kindred, it is manifest Simonie: As for a Patron to bestow his Benefice vpon his kinsman, for alli­ance sake, it is Simonie. Nam potest, &c. For there may be Si­monie in the intention, if not the worthinesse of the Person, but hu­mane fauour be respected; saith Aquinas. So many parents buy a Presentation or Aduowson, that in time to come it may fall to bee a portion to one of their children, proue hee at all aduenture fit, or vnfit, good, or bad, Scholler, or man, Greg. Decret. de Simon. l. 5. tit. 3. Quanquam, &c. Though according to the Decrees of Ancient Canons, children, which through the couetousnesse of their pa­rents, haue obtained Churches by money, are bound to forgoe them againe; yea, and to loose their money too. Pecunia tua, &c. Thy money perish with thee; as Aquinas also saith, Simoniacus nullum ius habet, pecuniam suam turpiter collatam iniustè deten­tam, repetendi: A Simonist hath no right to plead the restitution of his money corruptly disbursed, and vniustly detained.

Some other Pedanticke will needes ride gallop to the Deuill, by buying a horse of the Patron, and so hee will come as freely by the Benefice, as hee that was inuited of free cost to a fat goose, paying onely for the sawce. Others, Vili obsequio, aut corporali seruitio Simoniam perpetrant; which is not the cheapest rate.Aquinas. Manifestum est autem, quod obse­quium hominis ad aliquam vtilitatem ordinatur quae potest precio pecuniae aestimari. Ecclesiasticke Doctors propound three kindes of Simonie: first, manus: secondly, obsequij: thirdly, linguae: that of the hand they account inferiour to the other two.Petrus Domia­nus l. 2. Epist. 1. D [...]mianus saith: Oportet Pontificem esse boni operis sec­tatorem. Nam bonum opus desiderat. Excute manus ab omni dono. At non excutit, sed implicasse conuincitur, qui nanciscendae dignitatis ambitu; Potestatum subl [...]mium castra sectant. Nam [Page 39] d [...]m in vehiculis acquirendis, diuer sorum (que) sumptuum apparati­bus, non modica summa profunditur, hic proculdubio data pocamia [...] obnoxius inuenitur. Qui etiam, nulli dubium, quin ei & obsoqu [...] ­um prabeat, cui factus assecla, sub tanto labor [...]s, & itin [...]ris fasce desudat. Postremò, dum Domino suo blandiri, [...]ius (que) voluntati per omnia congruere nititur, saepe fibi quibas dam adat [...]orijs fa­noribus assentatur. Porro autem, quis quis in dandis accipien­disue dignitatibus Ecclesiasticis, vna d [...]ntaxat [...]arum, quae pra­dictae sunt, peste corrumpitur (nempe [...], obsequij, [...]) Simoniacae haereseus teneri crimine iudicatur. Veruntamen iactant se, & eo gloriantur innoxios, quia nullum Talenti sum­mam pro suscipiendis honoribus se pe pigere daturos. Sed dic mi­hi ô Clerice, quisquis es, siredempto quolibet aureo vase, ve [...] prae­dio, distractor exigeret, vt retenti apud [...] vice pretij huiusmodi sib [...] sedulitatis impendium exhiberes, nunquid non post [...]odum constanter assereres, te, quod acceptum est, iusto pretio comparas­se? Non videlicet, quia pecuniam persolui [...]ti, sed quin seruitiu [...] praebuisti. Diceres enim, & non hoc for [...]ssis impudent [...]r astrue­res, charius emi, dum tanto me labore vexarem, dum toties facul­tatum mearum sumptus expenderem, quàm si semel praefixae quantitatis pecuniam numerarem. Nequaquam ergo sibi innocen­tiam spondeant, & à Simoniacae haerese [...]t macu [...]s se mundos esse confidant, qui licet metalla vibrantia non appendunt, pretium ta­men pro suscipiendis honoribus per subiectionis & obsequij quae­dam quasi Talentae persoluunt. And in his third Epistle of the same Booke hee alledgeth a strange example of a Curiall Bishop of Bononia, who hauing got much preferment by his Cour [...]ly obsequiousnesse, hee straight way fell dumbe, and for seuen yeeres space, so long as hee liued, continued a pa­ralytick, and speechlesse. A fearefull example, yet now a­daies not found so rare, especially in Transmaritim Courts, as the Court of Rome, where preferments and Prelacies purchased by obsequiousnesse, or otherwise by indirect meanes, depriue the Parties promoted, of the right vse of their tongue, in the prime execution of their Episcopall function.

But farre bee it from any to taxe worthy Schollars and [Page 40] Preachers, entertained as Chaplaines in honorable houses, which place together with any ensuing preferment, their owne modestie and good merits rather found, then sought, rather accepted, then sued for; being rather humble Pas­siues, then ambitious Actiues in their preferment, Grat. Ca [...]. 1. q. 1. p. 2. gloss. Si quis directe habeat animum ad Beneficium, cum seruit, est Simonia­cus. But all ambitious suing is of the ancient learned Di­uines iudged and condemned for Simoniacall. Deuout Bernard Bern. de Consc. ad Lug [...]n. l. 4. c. 4 to Eugenius giueth this aduise: Pro quo rogaris, sit suspectus: qui ipse rogat pro se, iam indicatus est. Clericum curi­am frequentantem, qui non sit de Curia, ad idem noris pertinere ambientium genus. Adulantem & ad placitum eniusque lo­quentem, vnum de rogantibus puta, etiamsi nihil rogauerit. Non volentes, neque Currentes assumito, sed cunctantes, & r [...] ­nuentes. Isti sunt tui socij & collaterales. Ne te dixeris sanum, dolentem latera; ne te dixeris bonum, malis innitentem. [...]reg. Epist. 110 Gre­gory thus: Sicut is qui inuitatus renuit, quae situs refugit, sacris est altaribus admouendus: sic qui vltro ambit, vel importunè se ingerit, est procul dubio repellendus, &c. Ans [...]l. in Heb. 5.4. Anselm. in Heb. 5.4. Nemo sibi honorem sumit, &c. Percutiuntur hac sententia, qui honores E [...]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 Chrys. in Act. Ap. cap. 1. [...]o. 3. Chrysostome▪ What skils it, if thou giuest not sheere money, but in stead thereof dost flatter, suborne, and keepe a stirre? Thy money p [...]rish with thee, was said to Simon: and so these it shall be said, Thy ambiti­on perish with thee, To the same purpose Gre­go [...]y. 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 [Page 41] Seas, expecting to bee lu [...]ed home againe with some high preferment. Of such, Cyprian in his 72. Epistle spea­keth copiously and very aptly;Cypr. Epist. 72. 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. Ele [...]. Can. 22. Concil. Elebert. can. 22. saith of such; Placuit huic poenitentiam non esse denegandam, eò quòd cognouerit peccatum suum, qui [...]tiam decem annis agat poe­nitentiam: nisi I [...]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 lact [...] 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, Null [...] 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-simoni [...]. [Page 42] 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 P [...]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 m [...]anes to spend againe in all his Sermons hee ma [...]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 B [...]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 [Page 43] 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 d [...]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, Gloss. 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 l [...]ue. But hee had his grutuitie with a venge­ance. Is this a time to receiue siluer and gold? The leprosie therefore of Naaman clea [...]e vnto thee, and to thy seed for euer. Away with such gratuit [...]e. Indeed if a Benefice were a tem­porall benefit, it might require a temporall requitall: But being of a spirituall nature, what gratuitie or thankfulnesse should the Patron expect, or the Incumbent performe, but a painful & faithfull discharge of that Cure of Soules com­mitted to his trust? This is to giue spiritual thanks, for a spi­ritual gift. As Gratian saith; Semper premium aliquid debet in­teruenire, spirituale scilicet meritū hominis: There ought alwaies [Page 44] some gift to inter [...]ene, to wit, a mans spirituall merit. Such a spi­rituall gift, as the Apostle longed to bestow vpon his Ro­mans, Rom. 1.11. But of any other gift the verie expecta­tion is in danger of Simonie. I haue heard of Temporall men, who haue refused after-gifts of their seruants, whom they had preferred freely to some temporall Office, taking the verie offer verie indignely: How much more should this puritie be preserued in spirituall preferments?

But here some may obiect.

Ob. But hauing receiued a temporall benefit, shall I not, or may I not in some sort recompense it with some temporall signification of thankfulnesse? I answere, That this benefit is not of a temporall na [...]ure, but spirituall, as we said before. Or allow it to bee so farre temporall, as it may require some temporall requitall: yet it must bee with certaine limitations. Decret. Gregor. De Simon. li. 5. tit. 3. ca. 18. Alexander the third, writing to the Archbishop of Strygon concerning a horse, which his bro­ther vnwitting to him gaue to P. the Popes Legate, for his election after it was done, which notwithstanding was a scruple in the Archbishops conscience, resolueth him thus: In giuing or receiuing, three things are to bee obserued: first, The qualitie of the persons, of, and to whom it is giuen, whe­ther poore or rich: secondly, The quantitie of the gift: thirdly, The time of giuing, whether in time of necessitie, or otherwise. If therefore, saith he, we respect the conditions of the foresaid par­ties, the Cardinall and your brother, it was no great matter for the one to send the other a horse, which haply such a rich man as that would giue to a Iester, without requesting it. But if we con­sider the necessitie of the time, it appeares it was done with no other intention, then to supply the Cardinalls want at that time, when in an vnquoth place hee was vnprouided of a horse. And forasmuch (saith hee) as it is written, Beatus qui excutit ma­nus ab omni munere: Blessed is hee, that shaketh his hands from euery bribe: it is spoken of those gifts, which are went to allure and peruert the minde of the receiuer. But such gifts, as with­out compact the elected giueth to his Patron; or so, as the quantitie of them bee not of force to incline or moue [Page 45] the will of the Receiuer; No [...] interpre [...]ari [...] Eccl. Ro. accipientem, in his Delinquere, v [...]l d [...]antem: In these things, the Romane Church doth not vse to interpret the Recei­uer, or the giuer to offend. So hee. Note here the tendernesse of this Archbishops conscience; his brother gaue but a horse vnwitting to him, without any precompact, and that after the Election, and in the Cardinalls need at that time. And yet I read not that this horse was not of any extraor­dinarie price, not worth fiue hundred, or a thousand pound; as Patrons horses are estimated elsewhere.

Not much vnlike to this, is a kind of Simonie, not vn­frequent in the world; but so fine, a [...] it disclaimeth and disdaineth all affinitie with Simonie. A man hath fairely and incorruply (at least for any money matter) obtained of the Patron a free graunt of some Ecclesiasticall prefer­ment: but after the graunt, before it passe the seales, the suiter must passe the pikes of much difficultie, yea and dan­ger too, least through some neglect, or delay, some other get betweene him and home. As the Spider hauing intan­gled some sturdie Fly in her subtill net, be stirres her nim­ble ioynts, to make the weakest places sure, where is any danger of enuasion. But the Schollar being of an ingenuous disposition, one that cannot dance attendance at euerie doore, and that blusheth to appeare an importunate suiter, and that in such places, where all Schollars, being not in ordinarie attendance, are suspected: to cut off all impati­ence of delay, and feare of dangers, chuseth rather, R [...]dimere vexationem suam quàm queat minim [...]; si nequeat paul [...], ac quantuli queat; Say it be, &c. This case was put to mee by a learned man, to know what I thought of it. I told him in­genuously, that for my part, I could be content to redeeme the credit of a Ministers modestie, in such attendance with any reasonable ransome. But to giue such a round summe, not onely to redeeme impatience, but to preuent the perill of loosing the preferment for lacke of prouident, yea im­portunate pursuing: it was in my iudgement like the Secun­dine, or after-birth of Simonie. A moderate & modest dili­gence, [Page 46] and sober vigilancie (especially, vbi Viuitur ex rapt [...] non hospes ab hospite tutus, &c.) is not disallowed for such a dispa [...]ch, performed either by himselfe, or rather by his ho­nest friend, or seruant: But to come off so roundly (say it be to some Courtier) what doth it, but imply, that either the grand Patrons graunt is of small validitie, without it be seconded with the fauour of some speciall seruant about him, whose fauour must bee purchased: or that the suiter had a purpose rather to haue giuen, then gone without: or at least, some implicite condition must be performed. For I would aske this suiter, or rather now in a manner, spee­der, whether before the obtaining of the Benefice, this summe, whatsoeuer it is (not no [...]hing) were not implied, if not expressed, to bee (for the shifting off of Simonie) thus bestowed: without which, why should not the suiter as wel haue come short of his preferment, before the graunt, as now for want of [...]aking out his arme with a siluer hand, not reaching the seale, to be in danger to bee ouer-reached by a longer arme. For so, Multa cadunt inter calicem, su­premaque labra.

Another hath found out a prettie way of Simonie; for the Patron, and he, are agreed for the Vacant Benefice, that it shall come gratis; But with a prouiso, That he shall buy the next Presentation, which payes for all.

I might here speake of many other B [...]anches of this cur­sed Tree; as if there should be any buying or selling, chop­ping and changing for See Satute in Ecclesiasti­call persons of Simonie. Colledge Fellowships (wherein Simonie layeth her first foundation, and hatcheth her first egge; for who fitter to trade in the Church, then hee that hath begun in a Colledge) yea trucking for a Porters, a Bell-ringers place, in Colledge or Church: For Gratian. Simonia­cum est emere officium ostiarij, seu pulsandi campanam: It is Si­monie to buy a Doore-keepers, or a Bel-ringers place. But be­cause euerie branch bearing the same fruit, is knowne to be of the same tree: therefore it shall bee as superfluous to speake of more, as it would bee infinite and impossible for an vnexperienced Simplicitie to diue into the My­sterie [Page 47] of this iniquitie, and sound all the deepes of it.

As for Impropriations, though they were originally maine brances of the Leuiticall Stock, and so the merchan­dizing of them also might claime kindred with Simo­nie: yet because they are slips broken off, and trans­planted out of the Garden and Paradise of God: the Lear­ned Treatise of that godly Scotish knight, Sir Iames Semple ▪ as also that other of Sir Henry Spelman, an English Knight, both of the Lay Tribe, two noble and pregnant witnesses, doth more iustly intitle it selfe to this Argument. Onely, I would to God these two worthy Treati [...]es were through­ly studied, and conscionably applied, and printed in the hearts and consciences of all Impropriators, to their eter­nall salua [...]ion; by being conscionably perswaded to shake their hands of such sacred things, restoring them to Christ, the onely true Proprietary the wronging of whom in this kind will one day proue fearefull sacriledge, whatsoeuer men thinke of it now.

CHAP. XI.

COncerning Simonie committed in Ordination, al­though haply the money giuen for a simple Ordinati­on be but small, vnlesse it be for some egregious Dunce, to which, as Salomon saith of a dull-edged instrument, a man must put the more strength; and, as it were, Eccl. 10.10. the more weight to the lighter scale. Yet of all other kindes of Simonie, this is the most pernicious and damnable: yea, the lesse a man gi­ueth or receiueth in this respect, it is an argument of the lesse esteeme he makes of so holy and excellent a Calling. As the Lord saith of Iudas his selling of Christ for thirtie pieces of siluer:Zach. 11.13. A goodly price that I was prized at of [Page 48] them. Now this is so properly Simonie, as it is the very sinne of Simon himselfe, which is to buy the gifts of the Holy Ghost. A sinne so detestable, as that the Church of Rome it selfe (though now the Mother and Nurse of abo­minations) hath cried out against This sinne. For we must put a great difference betweene the now Church of Rome, and that which it hath beene formerly, and that euen with­in these three or foure hundred yeeres. For in former times, as that Church hatched & fostered many enormities, both of Doctrine and Manners, which by degrees crept in, till Antichrist should come to his full stature▪ yet there was place left for reproofe, deuout and learned men might speake and write freely of the abuses of it. But now, with­in lesse then these hundred yeeres, since the Councell of Trent, this Church is growne to that superciliousnesse and height of pride, that no man may once mention the least spe [...]k or blemish of that foolish Virgin, or rather, filthy Whoore; nay those that haue alreadie in their writings left any record or Monuments of Romes sin, and in espe [...]ial, of this of Simonie, it must passe through the fire of their Index Expurgatorius. Take one example among other. Clau-Espencaeus, in his Commentaries vpon his Epistle to Titus; where he toucheth the corruptions of the Church of Rome in matter of Simonie,See the Index Expurgatorius, in quarto, ac­cording to the copie printed at Madrid, by Alph [...]sus Go­mezius, the Kings Printer, 1584. The copie printed at Salmur, by Tho. P [...]rtaw. 1601. there hee must bee purged. For the purpose, in that Impression at Paris, by Michael Sonnius, Pag. 65. Deleatur ab illis verbis, sed annon [...], vs (que) ad, Id (que) adeo in confesso est. And Pag. 74. Circa medium de­leantur ill [...] verba▪ Adeo Romanam Curiam repurgare sibi non permisit. And Pag. 76. Deleatur ab illis verbis, Vinere qui capitis, v (que) ad, Sacra sunt vaenalia Romae. & pag. 78. lin. 8. De­leatur ab illis verbis, Et cum alia venda [...]t alij, vs (que) ad, Coelum est vaenale, Deus (que). Which places, because they are not ob­uious to euery Reader, and that it may appeare how their Index cannot so blur the truth, or bleere mens eyes, but that the Whoores filthinesse will be discouered: I haue thought good to set downe the former alledged places at large; sa­uing [Page 49] where whole pages are expurged, too long here to be ins [...]ted. In the first place those Verses out of [...] are to be cashered.

Where also other most beastly stuffe, such [...]s my Author saith, breeds horrour in the very mention, all contained in the Roman Taxa Camerae, where all sorts of most horrible sinnes are dispensed withall, at such a rate, as Presbyteri­cide, or Priest killing, Parricide, Matricide, or killing of ones parents, though willingly, also Simonie, as deseruing to bee ranked among such sinnes, all which, and much more are not onely dispensed with for so much money; but the of­fenders made capable of any honour or preferment in the Church: all that rabble must bee expurged out of the Au­thor; notwithstanding the Taxa Camer [...] remaines still in force, and none of all these reformed; as the Author saith, which must also bee expurged, Adeo Roma [...]am Curiam re­purgare sibi non permisit, &c. no reformation will bee indu­red. Againe, these Verses must out: so famous in many Authors:

And these also related by my Author, must out:

[Page 50] And this which followeth: Et cum alia vendaut alij: And whereas others sell other things—vaenalia [...]obis

But it is labour in vaine, for Rome to goe about thus to purge out of mens writings, the memory of her inbred cor­ruptions; out of which source, whatsoeuer Simonie is now in any part of the Church, hath issued. Enough to stigma­tize and bran [...] this sinne with the greater note of infamie, if it should bee found as well in Iuda, where religion i [...] maintained in her integritie; as in that Idolatrous reuol­ted Israel, where that grand Ieroboam of Rome, for base bribes, admits into the Priesthood the basest of the people. I loue not to be an v [...]guis in this vlcer: yet being to speake of this sin, as it is committed in the highest degree, to wit, in Ordination, leauing it to Cham to diuulge his owne Fa­thers nakednesse, if any such nakednesse were; it shall suf­fice to doe herein, as Lycurgus of old, who to deterre the Lacedemonian lads, from that more then beastly vice of drunkennesse, caused their drunken slaues to bee made a spectacle vnto them, by whose example they might take the deeper impression of dislike and hatred against that sin. So let vs take, though a briefe view of the Church of Romes sinne in this kinde; omitting particular instances, and con­tenting our selues with generalls; their good lawes being occasioned by their euill manners.

Ex malis mori­bus, bone leges. Gratian. causa. 1 2. pars. quaest. 1. [...].Pope Leo saith: Gratia si non gratis datur, [...] accipitur, gratia non est. Simonia [...]i autem non gratis accipiunt. Quid er­go dant? profecto quod habent. Quid habent? Spiritum vtiqus mendacij. Quomodo hoc probamus? Quia si spiritus veritatis (testante ipsa veritate, de qua procedit) gratis accipitur: procul dubio spiritus mendacij esse conuincitur; qui non gratis accipitur, vel datur. If grace, saith hee (speaking of the grace that is conferred by imposition of hands in Ordination) be not gi­uen [Page 51] or receiued freely, it is no grace. But Simoniacks do [...] not re­ceiue freely. What giue they [...]? Surely such as they [...]. What haue they? Verily the spirit of lyes. How [...] this? Because if the Spirit of truth (the Truth it selfe being witnesse, from whom it proceedeth) is receiued freely: then doubtlesly it is conuinced to bee the spirit of lye [...], which is not receiued or giuen freely. And Gregory, ibidem: Gregorius S [...] ­grio Episcope Augustodunensi. Quic [...] stu [...]et p [...]r protij d [...] ­tionem sacrum ordinem accipere, Sace [...] dos non est: sed [...] [...] dic [...] concupiscit. Whos [...]euer affecteth to receiue holy orders by the gif [...] of money, bee is no Priest: [...]ut courts onely to be called by a [...] emptie title. And a little after, Quisquis per pecuniam [...], ad hoc, vt fiat h [...]retics [...], promo [...]etur. Who­soeuer is ordained by money, is euen hereunto promoted to bee an heretick [...]. And Pope G [...]latius: Q [...]s constiterit, &c. If it shall appeare that any vnworthy persons hath bought the sacred Dig­nitie with money, being conuict, let him bee depriued. But what if some worthy man buy with his money? I answere, That cannot bee, if hee be worthy. But let him be what he will, if he buy, it argues vnworthinesse.

Also Saint Ambros [...] is alledged: Reperiuntur quampluri­mi, negotiatione muneris mer [...]ari ve [...]le gratiam Spiritus Sancti, Ambros. de P [...] ­ [...]r [...]li cura. dum illi pretium do [...]a [...]t, vt Pontificalis Ordinis sublimicatem accipiant, &c. There are found many, that by the merchandise of money would buy the grace of the Holy Ghost, while they giue mo­ney, to receiue the dignitie of the Pontificall Order. Whereupon a fearefull Anathema is decreed to such, as so giue or take. Like­wise it is cited out of the Councell of Chalcedon: Si quis E­piscopus per pecuniam Ordinationem fecerit, &c. Concil. Chalced. If any Bishop shall Ordaine for money, and shall purchase the grace of the Holy Ghost at a price, which indeed cannot bee sold: and shall for mo­ney ordaine a Priest or Deacon, or shall promote any degree or order within the Verge of the Clergie for filthy lucre, hee that shall attempt this, let him vpon conuiction bee depriued of all. Si quis verò mediator, &c. And if any shall bee a mediator or stickler, for such foule and nefarious corruption in giuing and receiuing; of a Clerke, let him be degraded: and if a Laick, accursed. And out of the eight Synod: Qui per pecuniam, &c. Hee that shall [Page 52] consecrate any for money, or is consecrated of another, let him be cashe [...]red from the Priesthood. And many other authorities are there alledged to this purpose. And Ambrose saith; In­expiabi [...]is est culpa venditi Ministerij, & vindicta gratiae coele­stis transit in Posteros. Ambros. ibid. The sinne of selling the Ministry is vn­pardonable, and the reuenge of Diuine grace passeth along to the posteritie, like Gehezies leprosie.

But as it is obiected, ibid. Ventum est. Simoniaci, &c. Si­moniacks, though they thinke that the grace of the Holy Ghost is vendible, yet they professe the faith, and true reli­gion, and consequently are no Heretickes. It is answered: Simoniaci, &c. Simoniackes, although they seeme to hold the faith: yet they are inthralled to the perdition of infi­delitie: as Gregory saith; Cum omnis auaritia, &c. Sith all a­uarice is Idolatry, Greg. in regist. whosoeuer doth not carefully auoid this, and especially in bestowing of Ecclesiasticall dignities, is subiect to the perdition of infidelitie: although hee seeme to hold the faith in words, which in deeds hee denieth. And after; Cum omnis. Those that impose for money, are accounted more intollerable Heretickes then the Macedonians, who denying the Deitie of the Holy Ghost, grosly affirmed him to bee onely the Seruant of the Father and the Sonne: but these make him to be their seruant. And also worse then those Iewes, that blasphemed the Holy Ghost, in ascribing Christs miracles to the power of Beelzebub. And to speake truely, Iudae comparantur Proditori qui Iu­daeis occisoribus Christum vendidit: They are compared to Iudas the Traitor, who sold Christ to the murtherous Iewes. And therefore, Ex Concilio Bracharensi; Placuit. It seemeth good vnto vs, Concil. Brachar. that for ordination of Clerkes, Bishops take no re­wards, and that the grace of God by imposition of hands bee not sold for money, but giuen freely, as the Lord hath commanded. For it is an ancient Decree of the Fathers, Anathema sit danti & accipienti: Ibid. Cursed be the giuer and the receiuer.

Ob. But some obiect: It was vsuall in times past, to bring the reward of southsaying to the Prophet: as Ba­lack sent to Balaam: and Saul came to Samuel with a gift in his hand. Now prophe [...]ie is a gift of the Holy Ghost. [Page 53] But that in the Old Testament was wont to bee sold.

Answ. Wee neuer read that the good Prophets tooke any reward at the handes of those that brought it. Elisha flatly refused any part of those riches which Naaman would haue presented him with. It was enough for Ba­laam, and such wicked Prophets, to prophecie for rewards; as the Lord complaineth of such, saying, The Prophets diuine for money: but wee read not,Mich. 3.11. that the good Prophets did receiue any such rewards. Yea, in stead of receiuing any thing, Samuel feasted Saul, and his. Sed fac eum accepisse, say he did receiue it. What was it? The fourth part of a Sicle, a matter of twentie half-penies: so Sauls reward hee brought to Samuel came but to fiue half-pennies. Which yet if Samuel did at all receiue, St [...]pes magis sunt estimand [...] tabernaculi, quàm munera Propheta: They are rather to bee esteemed the maintenance of the Tabernacle, then rewards of the Prophet. Et haec magis in sumptum Propheta, quàm muneri Pro­phetiae reputanda sunt: licet potuerunt hi, qui ariolos, &c. Though they that accustomed to goe to southsayers, might out of an euill custome thinke that the Prophets would doe so, to wit, re­ceiue gifts. But Gratian concludes vpon that fourth part of a Sicle, containing fiue half-pennies, which Saul carried to Samuel: Nostri ergo Sacerdotes si volunt vendere prophetiam, & columbam in Cathedris suis proponere, quas Dominus flagell [...] subuertit: quinque tantum obolorum sint mercede contents: qui vtinam non pr [...]tium villarum, sed quinque obolos acciperent: Therefore our Priests (saith he) if they will sell the gift of pro­phecie, and set the Doue (to wit, the Holy Ghost) to sale in their Cathedralls, or Seats which the Lord ouerthrew with his whip, let them be content with the reward of fiue half-pennies onely; I would they would not receiue the worth of whole Villages, but onely fiue half-pennies. In a word,Greg. Epist. 114. Theodorico & Theoberto Ro­gib. Francorum. Gregory speaking against Simoniacall ordination raigning in France, our next neigh­bour, and exhorting Theodoricke and Theobert then raigning there, to call a Synod for the reformation of such Simonia­call Heresie and corruption, saith, In Sacerdotibus fides sit eligenda, cum vita. Quae autem opera esse valeant Sacerdotis, qui [Page 54] honorem tanti [...] qua r [...] agitur, vt ipsi quo (que) qui sacros Ordines apperunt, non [...]etā corrigere, non [...] sacet e [...]tur, sa [...]agant congreg [...]e. Hinc fi [...] [...] peres à Sacris ordimbus prohibi [...], despecti (que) resili [...]t. Et [...] in­nocentia displicet, dubium non est, quod [...] delicta com­mendet; quia vbi aur [...]m places, ibi & vitium. Hinc igitur non s [...]lū in Ordinatoris & Ordinati [...], verum etiam excellenti [...] ve [...]trae regnam Episcoper [...]m culpa, quo­rum magis intercessionibus [...] de [...]uerat, pregraua [...]ur. Si e­nim dignus is Sacerd [...]i [...] creditur, cui non actionis [...]ur [...]a, sed pram [...]r [...]m copia suffragatur, restat vt nihil sibi in honores Ec­clesiastico [...] gra [...]itas, [...], sed totum [...] obtineat. Et [...] Sacerdotes non proficere, sed perire p [...]ti [...] indicantur. Let faith with good l [...]f [...] be made choyce of in Priests. But what workes can a Priest [...], who is conuicted of obtaining the honour of so great a Sacrament by rewards. By which meanes it comes to passe, that euen they which desire holy Orders, take no care to correct their life, or to compose their manners; but labour t [...]th and [...] to gather riches, wherewith the sacred honour is purchased. And hence also it commeth, that innocent and poore men, being prohi­bited and despised, start backe from holy Orders. And while in­nocencie is not set by, no doubt but there a bribe doth promote vices: because where gold is in request, there also vice is inter­tained. And hereupon not onely a deadly wound is inflicted vpon the soule of the Ordainer, and Ordained, but also the Kingdome of your Excellence, is burthened and oppressed through the [...] of Bishops, by whose intercessions rather it should be relieued. For if he be thought worthy of the Priesthood, whom not his good me­rits, but ample gifts promoted, it remaines that grauitie, that ind [...] ­stry can ple [...]d no right at all for it selfe vnto Ecclesiasticall digni­ties, but that the profane loue of gold possesseth all. But while vi­ces are recompensed with honour, well may Priests bee iudged no [...] to prosper, but to perish rather. And he conclu [...]es with an ex­hortation to the two Kings. Proinde Paterno salutantes affec­t [...] Non [...]um ver [...], Praecipi­mus & manda­mus. petimu [...] excellentissimi Filij, vt hoc tam detestabil [...] [...] [Page 55] de regni ve [...]tri stud [...]atis fluibus pro [...]i [...]r [...], & nulla apud vos ex­c [...]satio, nulla contra animam vestram suggestio locum inueniat: quia facientis pr [...]culdubi [...] culpam habet, qui quod potest carri­gere, negligit emendare. Wherefore (saith hee) greeting you with a fatherly affection, We pray you most excellent sonnes, that you studie to banish this detestable mischiefe out of the coasts of your Kingdome, and latine excuse or pretence, let no suggestion finde place with you against your owne soule: because he is doubt­lesse guiltie of the deede it selfe, that hauing power to correct it, neglects to reforme it.

Well, to conclude this point, whether this [...] galli­cus were so purged, and banished one of the coast of France as no reliques remaine, I know not. But if it were, I pray God, that for the nee [...]nesse of the neighbourhood it haue not [...]iled ouer (as many other French fashions haue done) and set footing on the Albion shoare, there to spread the in­fection. I well hope, that the Cinque Ports are so well for­tified, as they will not suffer such base wares to come to be entred at the Custom-house, and so to passe vendible here: where Religion is purely plan [...]ed, Faith truly professed, the practice of Pietie so freq [...]ently pr [...]ssed, and well charged Canons mounted. The cinque Ports are the fiue Senses, which Religion so guardeth, as no such Simoniacall cor­ruption can enter at any one Port. Would it enter at the Port of sight, the Eye? That, hath learned to turne away from such vanitie, or not to looke with delight, or not to be dazled, much leffe blinded with such glittering objects▪ or to bee en [...]moured with the beautie of faire white and red earth. Or at the Port of touch, the Hand? That, hath learned (not in superstition, Touch not: but) in sinceritie, Touch no vncleane thing; yea, though a gift should leape and fasten it selfe vpon the hand, yet to shake it off into the fire, as Paul d [...]d the Viper, without any hurt, or swelling at all. Or at the Port of hearing, the Eare? A religious eare loues not malè audire, as to be charmed with any such siluer-soun­ding musick, though for Time, Number, and Measure, it be neuer so compleat. Or at the Port of the Smell? It, takes [Page 56] the Incense of any such sa [...]rifice in snuffe and high disdaine. Or at the Port of Taste? It cannot rel [...]sh such [...], bitter-sweets, though sweet in the mouth, yet bitter in the belly, which the stomack of Conscience can neuer digest, or away with all, as the Apostle said, concerning the incest committed by one among the Corinthians, that they had altogether proued themselues to be cleere in that businesse:1. Cor. 7.11. so, may not any man say, that the Church of England is al­together free from this kinde of Simonie? How many may say that truly, which Saul did fainedly, I haue kept the Lords Commandement, in this point. But some will say, as Samuel said,1. Sam. 15. What m [...]aneth then the ble [...]ting of the sheepe, and the bellowing of the Oxen which I beare? There [...]oes a ru­mour of I know not what. Some false fame. How? Simo­nie committed in giuing and taking holy Orders? Absit. In France indeede, our neighbour Nation: but the Sea is betweene, enough to drowne such Simonie, and so neuer suffer it to arriue at vs. When Saint Ambrose spake of this sinne,Ambros. de dig­nit. Sacerdot. cap. 5. saying of a Simoniacall Bishop, Ab Archiep [...]scopo [...] nuper Episcopus ordinatus, centum (que) ei solidos ded [...], vt Episcopa­lem gratiam consequi mer [...]ssem; quos si [...] dedissem, [...]odi [...] Episcopus non essem; vnde mihi melius est aurum de saccello in­uehere, quàm tantum Sacerdotium perdere, aurum ded [...], & E­piscopum comparau [...]; qu [...]s tamen solidos si viuo, recepturum me illico non diffido; Ordino Presbyteros, consecro Diaconos, & ac­cipio aurum, nam & de alijs nihilominus Ordinibus pecunia quaestum profligare confido, &c. doth any man thinke that this holy man euer me [...]nt or thought of any such Simonia­call B [...]shop beyond any part of the Sea from Millan? much lesse,

Far [...]e be S [...]int Ambrose instance from England, as wee are from Mill [...]n, where he was then Bishop. I hope, nay I dare say that there is no Bishop in England, though of small meanes, who accompteth Ordination-fees among his re­uenues. Absit. [...]mo absint, qui talia somniant. Wee disdaine [Page 57] to stoope to any such Lure, or base Lucre.Aquila non ca­pit musca [...]. Let no man take vs for such rude Artists, as that while we teach others the way to heauen with our tongues, wee should commit such a solecisme, as to point to the earth with our hand. Or such shallow Diuines, that, as if wee had neuer beene tray­ned vp in Vniuersitie studies, we should make such a glosse vpon the holy Text, Let not thy left hand know, what thy right hand doth: that a man may therefore practise pietie with the one hand, and Simonie with the other. But if such there should chance to bee, that dare sell the holy Ghost, as there was euen among the twelue one Iudas, that did sell his Lord & Master Christ: What then? What successe had Iudas? after restitution, suspension. Ecclesiasticall su­spension were too good for such. VVhen Esau had sold his birth-right, wherein was included the Priesthood, hee was so desperately cut off from the blessing, that hee found no place for repentance to obtaine so much as one blessing, though hee sought it with teares: Hast thou not one blessing, Heb. 12. [...]7. my father? Not one. The blessing remained with Iacob, to whom God had promised, & giuen it with the Priesthood. Yet profane Esau liued, and inioyed the fatnesse of the earth, and the d [...]aw of heauen. True. But how? He must liue by his bowe; by killing and destroying. The very life of Simonia­call ordainers, and ordained: like the Theefe which cl [...]ming vp into the sheep fold another way, comes not, but to steale, to kill, Ioh. 10.10. Gen. 31. and to destroy. While Iacob, he that is called by God to the Priesthood, and to bee a Shepherd, keepes and feedes the flocke, but kills none; insomuch as Laban missed none of all his sheepe, while they were in Iacobs keeping. Gihezi for his though after-selling,2. King. 5. purchased Naamans leprosie to himselfe, and to his posteritie for euer; all selling ordai­ners are Gihezites, and therefore leapers, and so shut out by Gods Law from his holy Congregation, euen the com­munion of Saints, as vnhallowed and vncleane persons. Si­mons do [...] me was, Thy mony perish with thee: thou hast no part, Act 8. nor lot in this businesse: thy heart is not right; thou art in the gall of bitternesse, and in the bond of iniquitie. Here is a hard [Page 58] choice for all Simonists, especially Simoniacall ordainers, that sell (quantum in se est, Spiritus Sancti, quod certe nihil est) the holy Ghost, they may choose whether they will haue Esaus curse, or Naamans leprosie, or Iudas his suspension, or Simons perdition: or rather all of these together, sith such Simoniacks are of Edoms line, Gihezies posteritie, suc­cessors of Iudas, and Simons owne sonnes. But how can such a faire body, of so sound a constitution, as is this noble Church of England, euer hatch or harbour tales vomicas, such impostum [...]ted humours, and not vomit them out of her mouth? Impossible it is, that such weedes should grow in this Garden, the very Paradise of God. But if they should, the Lord roote them out, and euer preserue this his Eden with the flaming sword of the fierie Cherubims, that neuer any Simoniacall Ordainer, or Ordained, may dare to set his filthy foot on this holy ground, or thrust in his foule hand, to take of the Tree of Life, to purchase to himselfe that power of Christ, of which hee said to his Disciples, Freely you haue receiued, freely giue. I will conclude with that of Cyprian: Cypr. de Spiritu Sanct [...] in fine. Dominus Gihezi mercenarium lepra condem­nat, & Iereboam vend [...]ntem Sacerdotia cum Apostatis locat. Hic Simonem gratiae Dei nundinatorem à Sanctorum consorti [...] exheredat, cuiu [...] detestabiles ausus vltrix ruina confundit & quassat. Hic Balaam ad maledicendum conducto silentium im­ponit; & per Asinam redargutum, colliso ad parietem pede va­cuum pecunia, oneratum coutumelia, claudicantem ad propria re­misit confusum: The Lord doth condemne mercenarie Gihezi with the leprosie, and ranketh Iereboam, selling the Priesthood, with Apostataes. He dis-inheriteth Simon from the communion of Saints for bartering of the grace of God, whose detestable da­rings a reuengefull ruine doth confound and shake. Hee imposeth silence vpon Balaam, being hired to curse: and being reproued by his Asse, dashing his foot against the wall, he sent him back con­founded, emptie of mony, loaden with infamie, and returning hal­ting home.

CHAP. XII.

AS euery sinne is in its owne nature vnreasonable, as being repugnant euen to the Dictate of naturall rea­son: So Simonie, for this reason, may challenge a place and ranke among other sinnes.

First, Simonie is vnreasonable, because it is sacriledge, it robs God of his right. Will a man rob his gods,Mal. 3. [...]. to vsurpe vpon Tithes, by buying and selling (for buying and selling Tithes is an vsurping vpon Tithes) is to robbe God. For to buy of the Patron, is to subscribe that the right of Tithes is interessed in him, and not in God, and so to ascribe the power and propertie of tithes to the Patron that sels them, not to God, who gaue them, still retayning the proprietie of them in himselfe. Whence wee may conclude, all those to bee either Simonists, or Fauourers of them, that denie Tithes to be due Iure Diuino. For why denie they this, but flattering themselues, that thus they may the more licen­tiously buy and sell them, and so hold the poore Ministers nose to the grindstone; whereas although they had beene dedicate onely by Man, yet ought they not so to bee pro­faned.

Secondly, Simonie is vnreasonable, because it debaseth and vilifieth that which is honorable, as is the gift of God. And Tithes are the gift of God; therefore honorably to be esteemed. Peter said to Simon, Thy money perish with thee, because thou thinkest the gift of God may bee obtayned with money. Hee vilified Gods gift, and therefore hee was set light by the Apostle. Wherefore, and what was Bel­shazzars punishment? Hee set light by the holy Vessels of Gods Temple, when prophanely hee presumed to drinke in them, He and his Concubines: and was he not well requi­ted, when while hee was drinking, hee saw that hand-wri­ting vpon the wall, Thou art weighed in the ballance and found [Page 60] too light? Dan. 5.27. He set light by Gods consecrate things, and God sets light by him, hee findes him too light. Let all spirituall merchants both Patrons and Parsons, bee strucke with terror of this example, as Belshazzar was with the hand-writing. And hee must needes bee culpable of this sinne, that setteth any terrene price vpon a spirituall thing.

A third reason, why Simonie is vnreasonable, is because it makes the Simonist besides himselfe. For hee comes as a Minister to buy: but buying, hee professeth and prooueth himselfe to bee no Minister of God. For as God gaue the Tithes anciently to the Leuites, he gaue them freely, and a free gift ought not to bee bought: So hee hath giuen the same to his Ministers of the new Testament as freely; what­soeuer Minister therefore shall offer to buy these Tithes, must either confesse that they are not the free gift of God, or that he himselfe hath no interest in them, as the Minister of God, and so no Minister of God. If therefore holy Tithes belong properly and of right to Ministers, why doe they buy them? And if they buy them, what right had they vn­to them?

Fourthly, it is against reason to commit treason; but Si­monie is treason. For as Iudas conspiring with the Iewes by buying and selling, betraied the person of Christ: So Si­monists conspiring together through buying and selling, betray the Church of Christ, yea betray the body of Christ, the members of Christ; as shall appeare more at large, when we come to shew the effects of Simonie.

But the Simonist obiecteth. I am faine to buy, because All, or Most are set a buying; So that if I buy not I am like to haue nothing. This is as good a reason, as if hee said, I must sinne, because it is the fashion of All, or Most, so to doe. This man will goe to the Deuill for companie. But let mee tell thee, if it were not for such as thou art, wee should shortly haue no Simonists at all. For thou buyest, because others buy; Well: Doe but thou, and all such as thou art, who thus sinne by others example, hold your hand a while, and in short time defluet [...] ▪ the Brooke at last of such [Page 61] examples will be quite dried vp, when it ceaseth to be fed and supplied with such headie Currents. For else, by fol­lowing such examples, thou, and such as thou art, become examples to draw others after thee, and so each for his part both maintayneth and increaseth that wicked Trade, each striuing who can runne fastest to the Deuill. Another saith, he buyeth of force, that he may haue a place in the Church to exercise those gifts God hath bestowed vpon him, for the good of his Church. And if he buy not, those gifts shall lie buried in the earth. That were great pitie. But what gifts? I doubt whether any sanctified and true Priestly gifts, that will so easily be corrupted with Simonie. But as the King of Gath said to Dauid, counterfaiting madnesse;1. Sam. 21.15. Haue wee neede of mad men? So, haue wee neede of Simo­nists in the Church? Or as Philip King of Macedon, seeing his sonne Alexander by large gifts to wooe the good will of the Macedonians, writ vnto him in an Epistle:Cic. offic. lib. 2. Quae te malùm inquit, ratio in istam spem induxit, vt eos tibi fideles pu­tares fore, quos pecunia corrupisses? An id agis, vt Macedones non te Regem suum, sed Ministrum & praebitorem put [...]nt, quo quid Sordidius Regi? So we may inuert it vpon our Simonist thus: Quae te malùm ratio in istam spem induxit, vt populo te fidelem putares fore Pastorem, cum tuam ipse conscientiam pecu­nia tua corrupisses? An id agis, vt populus Dei non te Pastorem suum, sed Depastorem, non Concionatorem sed Corruptorem pu­tent, quo quid Sordidius Rectori? But if thou hast such a desire to exercise thy gifts, audiamus disertum: bestow them there, where is most neede, where the people perish for want of prophecie, and prophecie faileth there, because the Tithes are impropriate. Sed nullus ad amissas, ibit Amicus opes. But thou wilt say: Dignus est operarius Mercede sua. True: But either bewray not thy Hypocrisie, by seeking the richest and most eminent places & preferments in the Church (for scarce any else please thee) to exercise thy gifts in: or else make proofe of thy sinceritie, by desiring so to imploy thy gifts in Gods Church, as for that end thou wilt rather con­tent thy selfe with a meane Liuing honestly attained, then [Page 62] to aspire to a greater by corrupt meanes. For it is a que­stion, which is the worst of the two, for the Church to want a Minister, or to be serued with a Simonist.

Another obiecteth: I see the Church of God in great danger, the chiefe places are intruded into by such as will make no conscience of their dutie, as is manifest by those lesser charges and places, wherein they haue beene most negligent and vnfaithfull; and so the ship of the Church shall be in danger of casting away, being gouerned by carelesse Pilots: Therefore for the loue and care I beare to the Church, being conscious of my good conscience, that I ayme chiefly at the good thereof: why may I not re­deeme the danger of it with my money? A plausible rea­son, I confesse; for our very liues are not too deare, much lesse our liuings, to bee spent and sacrificed for the Church of God. It was the Apostles ioy and reioycing, To bee offe­red vp vpon the sacrifice and seruice of the Philippians faith. And this ought to bee the ioy of euerie faithfull Minister of Christ,Phil. 2.17. lawfully called, and canonically placed in this or that place in the Church. But in this the case is otherwise. A man as yet is not called lawfully and orderly to this or that charge in the Church. Well, the Church wants a good Pastor; Wolues seeke to enter. Shall I to preuent them, climbe vp another way into the Sheep-fold, and not by the Doore? What benefit will this be to the Flocke, when the Thiefe and the Robber comes to preuent the Wolfe? Yea, Caueat Emptor. Why was 2. Sam. 6 7. Vzza, being no Priest, smitten? was it not for laying his 1. Chro. 13.10. hand vpon the A [...]ke? contrary to Gods Commandement, Numb. 4.15. They shall not touch any holy thing, least they dye? But the Arke was shaken with the Oxen, and he did but stay it; well, hee had his payment for his offic [...]ousnesse. So thou seest (at least in thy apprehensi­on) in stead of the true Leuites, the Arke to be drawne by Oxen, the Church to bee swayed by whom it ought not, and so the state of it to be shaken, and to bee in ieopardie. Yet take heed thou put not forth thy hand, thy Simoniacall hand to the end to saue the Church from ruine. So, to touch [Page 63] holy things, is death; Thy money perish with thee. If Simonie be vnlawfull, and so condemned of all: if it be a sinne, com­mit it not, yea, though thou couldest thereby procure the safetie of the whole Church of God. For men to say, Let vs doe euill, that good may come thereof: their damnation is iust. Rom. 3.8. Shall I destroy mine owne soule (for euery sinne slayeth the soule) to saue others soules? Yea, saith Iob, Iob. 13.7. Will yee speake wickedly for Gods defence? and talke deceitfully for his cause? Whereupon Mercerus noteth, saying,Mercerus in [...]unc locum. Deus hac vestra De­fensione non indiget, neque ita se defends postulat cum alterius Detrimento, vt interim proximo fiat Iniuria. If God then will not haue his cause defended to any mans wrong: neither will he haue his Church saued by any mans destruction. It is against the order of charitie, to lose my owne soule for the sauing of others. Let such a man rather resolue thus; If God will haue mee to helpe to preserue his Church, hee will offer meanes lawfull for mee to attaine this charge. Yea, in such a case the meanes for vs to vse is, Pray the Lord of the Haruest, Matth. 9.38. that hee would send forth Laborers into his Haruest.

And whereas a man may pretend, yea and promise to himselfe, if hee were promoted to such a place, to become a profitable member in the Church: let such a one examine himselfe by that which Gregory saith: Perhaps (saith he) he that desireth Prelacie in the Church, hath a purpose to doe good. Greg. Mag. Past. curae. pars 1. c. 9. Sed cum percepti Principatus officio perfrui seculariter coepit, li­benter obliuiscitur, quicquid religiosè cogitauit. Quia nequa­quam valet in culmine humilitatem discere, qui in imis positus non desinit superbire. Nam plerunque in occupatione regiminis, ipse quoque boni operis vsus perditur, qui in tranquillitate tene­batur: quia quieto mari recte nauem & imperitus se nauta di­rigit: turbato autem tempestatis fluctibus, etiam peritus se nau­ [...]a confundit. Quid namque est potestas culminis, nisi tempestas mentis? Inter haec ita (que) quid sequendum est, quid tenendum, nisi vt virtutibus pollens, coactus ad regimen veniat, virtutibus va­ [...]us ne coactus accedat? But when he hath begun, worldly to inioy the office of his receiued principalitie, he willingly forgets, whatso­euer [Page 64] [...]ee religiously purposed. Because hee cannot learne humili­tie when hee is aloft, who while hee was below ceased not to bee proud. For commonly in the negotiation of Gouernment, the very vse of good workes is also lost, which in the tranquillitie of a pri­uate life was preserued. Sith in a calme sea, euen at vnexpert Mariner can direct and guide his ship, and himselfe: but in a tempestuous sea, euen a skilfull Pilot confounds himselfe. For what else is the power of regiment, but the tempest of the minde? Therefore in these cases, what is to be followed, what to be obser­ued, but that hee which excelleth in vertues, should come to place of gouernment by compulsion, but he that is destitute of ver­tue [...], should vpon no termes, no not by compulsion be drawne vnto [...]. And hee concludes: Considerandum est ei, qui curam populi electu [...] Praesul suscipit, quia quasi ad aegrum medicus accedit. Si ergo in eius opere passiones viuunt, qua presumptione percussum mederi properat, qui in facie vulnus portat? Therefore (saith he) the elect Prelate, which takes vpon him the care of the people, must consider, that hee comes as a Physician to a sicke Patient. If therefore passions doe yet liue in his practise, with what presump­tion doth hee hasten to heale the diseased, when hee carrieth his wound in his owne face?

But will some say, 1. Tim. 3.1. Greg. ibid. cap. 8. Qui Episcopatum desiderat, bonum opus desiderat. Ergo licet mihi Episcopatum desiderare. He that desireth a Bishopricke, desireth a worthy worke. Therefore it is lawfull for mee to desire a Bishopricke. Let the same Gregory make answere, vpon the very same words, in his eight Chapter of the foresaid Booke, which hee intituleth thus: De ijs, qui praeesse concupiscunt, & ad vsum suae libidinis in­strumentum Apostolici sermonis arripiunt: Ti. 3.1. Notan­dum (saith hee) quod illo in tempore hoc dicitur▪ quo quisquis praeerat, primus ad martyrij tormenta ducebatur. Tunc ergo lau­dabile fuit Episcopatum quaerere, quando per hunc, quemquam dubium non erat ad supplicia grauiora per [...]enisse. Vnde ipsum quoque Episcopatus Officium boni operis expressione definitur, cum d [...]citur, si quis Episcopatum desiderat, bonum opus deside­rat. Ipse ergo sibi testis est, quia Episcopatum non appetit, qui non per hunc, boni operis Ministerium, sed honoris, gloriam quae­rit. [Page 65] Qui [...] repente subiungit Apostolus: Opertet autem E­piscopum irreprehensibilem esse. Et fauet ergo ex desiderio, & ter­ret ex praecepto, acsi apertè dicat, laudo quod quaeritis, sed prius discite, quid quaeratis: ne dum vosmet ipsos metiri negligitis, tan­tò foedior vestra reprehensibilitas appareat quanto, & à cunctis conspici in honoris arce festimatis. Sacrum quippe Officium non solum, non diligit omnino, sed nescit, qui ad culmen regiminus anhelans in occulta meditatione cogitationis coeterorum subiecti­one pascitur: laude propria laetatur: ad honorem coreleuat: rerum affluentium abundantia exultat. Mundi ergo lucrum quaeritur, sub eius honoris specie, quo mundi destrui lucra debuerant. Cum (que) mens humilitatis culmen arripere ad elationem cogitat: quod fo­ris appetit, intus immutat. It is to be noted (saith hee) that this was spoken at that time, when euery Prelate was the first that was drawne to the torments of martyrdome. Then it was com­mendable to desire a Bishopricke, when by it a man was sure to come to more grieuous torments, &c. But that man doth not one­ly not loue, but not vnderstand the sacred Function at all, who breathing to climbe to the top of gouernment, doth in his priuate thoughts feed vpon the subiection of others, flatter himselfe in his owne prayse, exalt his heart vnto honour, and exult in the abun­dandance of his wealth. Therefore the lucre of the world is sought vnder the shew of that Honor, by which the emoluments and gai­ners of the world should haue beene destroyed.

Another obiection doth here crosse my way on the Pa­trons behalfe, Sir, you need not bee so rigid against giuing and receiuing for a Spirituall preferment: For, for my part, I haue a good intent to conuert such money to some chari­table vse, as to bestow it in Almes, &c.Can. 1. q. 1. p. 2. Indeed this hath beene an old shift in the Court of Rome. But Gratian saith, Non potest fieri Eleemosyna ex pecunia Simoniacè acquisita. Almes may not bee giuen of money Simoniacally gotten. And Gregor. Epist. 110. to certaine BB. doth condemne this sinne thus. Nimis Declinandem est, dilectissimi fratres, sub obtentu Eleemosynae peccata Simoniacae haereseos perpetrare. Nam aliud est propter peccata Eleemosynas facere, aliud propter Eleemosy­nas peccata committere. Wee are to bee exceeding carefull, [Page 66] beloued brethren, not to commit the sinnes of Simoniacall h [...]resie, vnder pretence of almes. For it is one thing to doe almes for sinne sake, another thing to commit sinne for almes sake. This is like Sauls sacrifice; reproued and reiected by Samuel. 1. Sam. 15. Or like the high Priests Charitie, who with Iudas treason-money, by some called Simonie, bought, forsooth, a field to bury Strangers in. But for all this charitable worke, by di­uine Ordination (as Lyrae saith) the field got such a Name, as could neuer bee washed off. For it is called, the field of bloud to this day. Matth. 27.8. And mought such charitable workes, as they are done by Simonie, so for euer beare the brand of Simonie. As a famous Curtizan in Rome, hauing built a faire house, caused this Motto to bee set ouer the front of the gate, well beseeming her owne shamelesse front, Aedificauerunt Peccatrices: Curtizans built this house.

CHAP. XIII.

THe Apostle, 1. Tim. 3.1. saith, This is a true saying; if a man desire the Office of a Bishop (or Minister of the Gos­pell) hee desireth a good worke. Now such is the Office of a Bishop, and Minister of Christ, as if it bee well weighed, a man will bee well aduised how hee seekes or sues for such an Office, much lesse be at the cost to purchase it with any price. For the Office of the sacred Order of Bishops is not altogether so easie, as the world takes it to be. Origen saith, Qui defiderat Episcopi munus,Origen. in Matt. cap. 15. ob parandam apud homines glo­riam, aut ab hominibus adulationem, aut ob quastum capiendum ex his, qui accedunt verbo, dant (que) causa pietatis: talis Episcopus non desiderat bonum opus, ne (que) potest esse sine erimine, ne (que) vigi­lans, ne (que) sobriu [...], quum sit ebrius gloria, qua se intemperanter [...]gurgitanit. He that desireth the Office of a Bishop, to purchase [Page 67] glory and estimation with men, or to be called of men Rabbi, or to get gaine of those that come to the Word, and doe giue for [...] sake: such a Bishop desireth not a good worke, nor can hee bee without crime, neither vigilant, neither sober, bring drunke with glory, wherein he hath intemperately drenched himselfe. And in his twentie foure Tract vpon Matthew:Origen. in Matt. Tract. [...]4. Quidam plurima machinantur vt Episcopi vocentur ab hominibus, quod est Rabbi: quum deberent intelligere, Episcopum fieri oportere irreprehensi­bilem, & caetera quae sequuntur, vt si non dicatur ab hominibus esse Episcopus, tamen sit apud Deum: Some doe attempt many wayes to be called of men Bishops, that is Rabbi: when in the meane time they should vnderstand, that a Bishop must bee vnre­proueable, and so forth, as followeth in the 1. Ti. 3.2. &c. Cyril. Epist. 6. Apostles de­scription, so as although of men hee bee not called a Bishop, yet with God he is a Bishop. And Cyril saith, speaking of the Of­fice of Ministers: If so bee wee execute this Office aright, wee shall receiue a reward, yea and prayse too: but if otherwise, if peruersly, what flames shall bee sufficient to punish vs? Wee shall heare that voyce, Thou hast destroyed mine heritage, thou hast slaine my people. As for Lay-men, they shall indeed render euery one a particular account for his owne life: But we who beare the burthen of Sacerdotall offices, wee shall answere, not onely for our selues, but also for all beleeuers in Christ.Aug. Valeri [...]. Epist. 148. And Saint Augustine writing to Valerius, whom he calls his louing Father, saith, Ante omnia peto, vt cogitet religiosa prudentia tua, nihil esse in hac vita, & maximè hoc tempore facilius, & laetius, & homini­bus acceptabilius, Episcopi, aut Presbyteri, aut Diaconi Officio, si perfunctoriè atque adulatoriè res agatur: sed nihil apud Deum miserius, & tristius, & damnabilius. Item nihil esse in hac vita & maximè hoc tempore difficilius, laboriosius, periculosius Epis­copi, aut Presbyteri, aut Diaconi Officio: sed apud Deum nihil beatius, si eo modo militetur, quo [...]oster Imperator iubet. Et hinc erant Lachrymae illae, quas me fundere in ciuitate Ordinatio­nis meae tempore nonnulli fratres animaduerterunt, nescuntes causam doloris me [...], &c. Aboue all things I desire (saith he) that your religious prudence would consider, that there is nothing in this life, and most of all at this time, more easie, more pleasant, [Page 68] and more acceptable to men, then the Office of a Bishop, or a Priest, or Deacon, if the Office bee carelesly, or men-pleasingly performed: but with God nothing more miserable, wofull, and damnable. Also that there is nothing in this life, and most of all at this time, more difficult, painfull, and perillous, then the Office of a Bishop, Priest, or Deacon: but with God nothing more bles­sed, if the combat bee so managed, as our Captaine commandeth. And hence were those many teares, which certaine brethren, not knowing the cause, saw mee shed in the Citie, in the time of mine Ordination.Aug. de Ciuit. De [...]. lib. 19. c. 19. And the same Father elsewhere saith: vpon the words of the Apostle, Qui Episcopatum desiderat, bonum opus desiderat: Exponere voluis, quid sit Episcopatus; quia nomen est operis, non honoris: vt intelligat non se esse Episcopum qui praeesse dilexerit, non prodesse. And a little after he saith, Locus supe­rior, sine quo regi populus non potest, et si ita teneatur, atque ad­ministretur, vt decet, tam [...]n indecenter appetitur. The superiour place (of the B.p) without which the people cannot bee gouer­ned, although it be so maintained and managed, as is meete, yet [...] is vnseemely for a man to hunt after it. So that (saith he) Ocium sanctum quaerit charitas veritatis; negotium iustum suscipit ne­cessitas charitatis. Quam Sarcinam si nullus imponit, percipi­endae atque intuendae vacandum est veritati: si autem impo­nitur, suscipienda est propter charitatis necessitatem: In this case, saith he, The loue of truth seekes a holy retirednesse: and it is the necessitie of charitie that vndergoeth a iust imployment. Which burthen if no man impose it, then a man is the more va­cant to exercise his priuate life in the study of the Truth:Chrys. in Act. 1. homil. [...]. [...]. but if it bee imposed, it must bee vndergone for very necessitie of charitie. Saint Chrysostom saith: I suppose no man, though neuer so thir­stie of glory would euer be made a Bishop, vnlesse necessitie impo­sed it vpon him. For who is sufficient for these things. For as that holy man further saith: If thou knewest (saith he) that the Bishop ought to beare the burthen of all; that if others be an­grie, they are pardoned, but not he: that others sinning may haue excuse, but not he: thou wouldest not so hasten, thou wouldest not so runne to the Prelacy. For hee (the Bishop) is exposed to all tongues, is subiect to all censures, both of the wise and vnwise: he [Page 69] is perplexed with perpetuall cares, night and day. He is enuied of many, he is obserued of many. Doe not tell me of those, 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? [...], &c. 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 [Page 70] on more (saith he) if but one depart this life, v [...]i [...]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 Deacon [...] all their sins redound vpon the head of those, that chose them. There­fore [...]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 m [...]n, while we are cast out of fauour with God. What gaine doth this honour bring? How doth it appeare to be nothing? [...]. &c. 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 Laban [...] 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 [Page 71] is an vniuersall decay and corruption. Those things I speake, [...], &c. [...]. 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 [...]ire, and proue [...] wordes; and so may proue a [...] potions, which being preuented by the Patients instant recouery, are throwne away. For considering the w [...]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,Chrys. ex varijs in Matth. locis, hom. 20. 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:Chrys. in Epist. ad Tit. cap. 2. hom. 1. 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 [...]ther occas [...] [...]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 [...]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 [Page 72] of m [...]ny, and superci [...]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, Countr [...]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▪ Chrysost. [...]n Epist. ad Coloss. c. 1. hom. 3. 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.

Erasmus. 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 [Page 73] 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 a [...]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 place [...], much lesse bee at the cost to purchase them? Yea, how many, w [...]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 N [...]l [...], [...]) but haue hid themselues; and [...]unne from it as farre as they could. How often did Nilamm [...], a holy man of God, seriously and really refuse a Bishoprick so often vrged vpon him? Zozom. [...]col. hist. lib. 8. c. 19. 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, Claud. Espens. de Episc. fuga. 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, Gaspar Contar. Card. de Offici [...] Episcopi, lib. 1. 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 [Page 74] 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:Contar. ibid. Non possum hoc in loco non magnopere miserari nostra tempestatis calamitatem, cum pau­cos admodum Christiani popul [...] 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, regnorum (que) tractant, ac bellorum ne­gotia; de populo verò, cui prasunt, an in Christiana Religione proficiat, an deficiat, ne nuncium quidem accipiunt, egenos (que) gre­gis sui omnino negligunt & ignorant: Hoccine est Episcopum ge­rere? hoccine Discipulos Christi imitari, praecepta (que) Euangelica seruare? Probus ergo Episcopus operam dabit, ne alteri tradat gregem suum curandum, sed quàm 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 op [...]et, ne (que) tale quid ambiat; sed aegrè ac ferè inuitus huiusmodi onus suscipiat; quo expedito non aliud procuret, sed quàm c [...]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, if they shall commit the gouernment of the Citie to a Proctor, while themselues inioy the reuenues; and they accompanie the pompe and traine of some great one in the Court of Rome, and doe manage the affaires of States, and of the Warres, but of the people ouer whom they beare [Page 75] rule, whither they goe forward, or backward in Christian Religi­on, they doe not so much as heare one message; and for the poore of their flocke, they are altogether negligent and ignorant of them. Is this to be a Bishop? Is this to imitate the Disciples of Christ, and to obserue the Euangelicall precepts? Therefore a good Bishop shall labour, not to commit his flocke to anothers Cure, but to bee absent from the Fold as little space as may bee, vnlesse for some reason he be called away by the Pope for some speciall seruice, for the good of the Christian common-wealth. But let him not wish or desire this occasion to be giuen him, nor let him make suite for any such thing; but let him very hardly, and in a manner vnwil­lingly vndertake this taske; which being dispatched, let him not procure another, but with all speede let him returne to his flocke: so he. As Cardinall Poole, being intreated by a Bishop for one moneths absence from his flocke, notwithstanding hee had admonished him formerly not to leaue his flocke: an­swered (giuing him leaue, Remaines. but for no longer time) I shall take this comfort by your departure, that you shall bee beaten the lesse. This Cardinall also being in election and nomination for the Pope dome, and being charged with ambition in o­uer-hastie aspiring to that Dignitie: answered, Ibid. That hee thought not the burthen of that great office to be so light, but that he was of the minde, that it was rather to be feared, then desired. As for them, which vnderstood not, and thought more basely of so great a place, he lamented their case, and was sorry for them.

Deuout Bernard complaining also of the course of his times, saith, among many other things, in his Ser. ad Cler. Quem dabis mihi de numero Episcoporum, qui non plus inuigilet subditorum euacuandis marsupijs, quàm vi [...]ijs extirpandis?Bernard. sermo ad Clerum. Vbi est, qui flect at iram? Vbi est, qui pradicet annum pl [...]cabilem Domino? Propterea relinquamus istos, quia non sunt Pastores, sed traditores, & imitemur illos, qui viuentes in carne, plantaue­runt Ecclesiam sanguine suo. Et quidem isti sortiti sunt Ministe­rij locum, sed non zelum. Successores omnes cupiunt esse, imita­tores panci. Vtinam tam vigiles reperirentur ad curam, quàm a­lacres currunt ad Cathedram, &c. Whom wilt thou shew me [...] a­mong all the row of Bishops, who is not more vigilant in emptying [Page 76] his peoples purses, then in rooting out their vices? Where is one that pacifieth wrath? Where is he, that preacheth the acceptable yeere of the Lord? Therefore relinquish we these, because they are no Tutors, but Traytors, and imitate we those, who while they li­ued in the flesh, planted the Church with their bloud. These in­deed haue chosen the place of the Ministerie, but not the zeale. All affect to bee Successors, few Imitators. I would to God they were found as watchfull ouer their Cure, as hastie to runne to the Chaire, &c. And againe in the same Sermon, he saith: Qua­tuor his qui praesunt in Ecclesia Dei, necessaria esse pra omnibus reor: videlicet, vt per ostium intrent, vt in humilitate se conti­neant, anaritiam declinent, munditiam tam corde, quàm corpore seruare studeant. Sed quid prodest, si Canonicè eligantur (quod est per ostium intrare) & non Canonicè viuant? Dixit D [...]mi­nus ad duodecim, Nonne ego vos duodecim elegi, & vnus ex vo­bis diabolus est? Domine Iesu, cum esset electio illa in manu tua, & non haberes aliquem contradicentem & reclamant [...] tibi, qua­re elegisti diabolum Episcopum? Cur bone Iesu non elegisti bo­num, & instum, & sanctum, sicut Petrus bonus, & instus, & sanctus fuit? Vel si elegisti diabolum, cur te i [...]ctas elegisse? Fra­tres, sic facit Iesus bodiè, eligens sibi multos diab [...]s Episcopos. Vbi (proh dolor!) reperiemus Episcopos, qui post adeptam digni­tatem, in humilitate se contineant? Nempe superbia eis occasio est, vt ad tantam dignitatem aspirent, vt in Ouile Christi impu­denter irrumpant, cum tamen per Psalmistam Dominus dicat, Non habitabit in medio domus mea, qui facit superbiam. Vae mihi Domine Iesu, si tecum ere in d [...]mo tua, & non in medio domus tua; nan tu semper in medio os. At isti non sic. Sunt quidem cum Iesu, sed non in medio domus eius, quia amant, & faciunt superbiam, parentes suos extollentes, pauperes antem negligentes, & deprimentes. Malè vinunt, & subiectos male vinere volunt, Et idcirco comparantur Apostata Angelo, qui dixit in corde suo, P [...]nam sedem meam ad Aquilonem &c. Quid est Diabo­lum ad Aquilonem sedem velle ponere, nisi superbum quempiam & impium, super suos similes, à charitatis calore, vel sapientiae, luco alienos principatum appetere, vel adeptum tenere? &c. For those (saith he) that beare rule in the Church, foure things are [Page 77] principally necessarie: to wit, That they enter in by the doore, that they containe themselues in humilitie, that they eschew aua­rice, that they studie to keepe cleannesse as well in heart, as in bo­die. But what doth it auayle to bee canonically chosen (which is to enter in by the doore) and not to liue canonically? The Lord said to the twelue, Haue not I chosen you twelue, and one of you is a Deuill? Lord Iesus, seeing the election was in thine owne power, and thou hadst none to contradict, or controle thee, why didst thou chuse a Deuill? Why, good Iesus, didst thou not chuse a good, a iust, and a holy man, such as Peter was? Or if thou [...]busest a Deuill, why dost thou boast of it? Brethren, so doth Iesus now, chusing many Deuil-bishops. Where (alas!) shall we find Bishops, who after they haue got the dignitie, containe them­selues in humilitie? For pride prouokes them to aspire to so great a dignitie, to make an impudent irruption into Christs sheepefold; though notwithstanding the Lord saith by the Psalmist, The proud man shall not dwell in the midst of my house. W [...]e is [...], O Lord Iesus, if I shall be in thy house, and not in the midst of thy house: for thou art alwayes in the midst. But those not so. They are with Iesus, but not in the midst of his house, because they loue and liue in pride, extolling their Parents that promoted them, but despising and depressing the poore. They liue a naughtie life, and would haue their people to liue so too. And therefore they are compared to the Apostate Angel, which said in his heart, I will plant my Seat vpon the North Pole. What is this, that the Deuil will pitch his Seat vpon the North? But that euery proud and impious man, doth either aspire or vsurpe principalitie ouer such as bee like him, such as are remote from the heate of cha­rity, and from the light of wisedome? This and much more this deuout man.

Now to draw all that hath beene said in this Chapter, by those holy and ancient men of the Church, to a corol­lary, or conclusion: If such be the Office of a Bishop; if (as Origen saith) it makes the ambitious drunke with vaine-glory: If (as Saint Cyril) to bee punished with fearefull flames; if hee must render a strict account for himselfe, and for all vnder his iurisdiction: If (as Saint Augustine) no­thing [Page 78] be more easie, pleasant, contentfull to men, if per­functorily and carelesly performed; but nothing more vn­happy, miserable, damnadle with God, for which that holy man wept at his Ordination; If a Bishop bee a name rather of labour, then honour, and of dutie, rather then dominion; If not to be sought, nor vndertaken, but for meere charitie sake, when necessitie compelleth: If (as Saint Chrysostome) hee beare the burthen of all, bee most inexcusable, exposed to all tongues, distracted with daily and nightly cares, sub­iect to all censures, liable to all iudgements; if others sins bee imputed to his misgouernment; if the losse of each soule, so precious, shall bee required of him; if to affect it, be to cast him out of Gods fauour; if a priuate life be much more sweet, more secure and safe; if it be not a bed of rest, but of break-sleepe; if their preaching be most solicitous, most assiduous; if he be like a ship continually tossed with waues, and driuen with contrary windes; if not many Mi­nisters bee saued, but much more doe perish; if subiect, euen in despight oftentimes to bee diuerted and driuen from his owne disposition; if onely pride in such, be enough to cause an vniuersall decay and corruption; if their ac­count be most seuere, both for their doctrine, what, and how, with what diligence, with what deuotion performed; and for their life, how answerable to their doctrine, how holy, how religious, how euery way exemplary to their flocke; how carefull in relieuing the poore, how circum­spect in electing good Ministers, in reiecting the vnwor­thy; if this Office make men rather greater, then better, hoysing vp the sayles of each passion to all winds of temp­tation, especially when it findes pride, auarice, ambition, and the like: If (as Erasmus) a Bishop put on the person of a Father, a Mother, a Nurse, all importing manifold Offi­ces: If, as Aaron with his Bells, hee must be euer sounding forth the word of Truth: if, for the multiplicitie and dif­ficultie of the duties of this calling, Ca [...]enatosque [...], Mutandos [...] grau [...]ori­bus. A [...]son. chained one within another, many wise and graue men of God haue shrunke their shoulders from it: if (as Contarenus) a Bishop must [Page 79] bee aboue a man, of an Angelicall spirit; if the very desire and seeking of it, imply arrogancie, auarice, and ambition; if it bee not enough to serue his Cure by a deputie; if it giue him no dispensation to bee a Courtier, and Negotia­tour; if thus hee bee vnlike Christ, and his Apostles: If (as Poole) it be so dangerous to be Non-resident; if a Bishop­pricke be rather to bee feared, then desired: If (as Bernard) it be vsually made rather a secular merchandize, then a spi­rituall meanes to gaine soules vnto God; if such be to bee abandoned, as betrayers, not shepheards; hauing the seat, not the zeale; being successors, not imitators; if any am­bitious Bishop be a Iudas, a Deuill, an Apostate Angel, that would haue all like himselfe to domineere ouer: if thus hee be excluded from inioying of Christ: if this Office be a Mi­nistration, not a domination: then to say no more, but what so many holy, graue, learned Fathers haue said alrea­die: What reason can any reasonable man pretend, to excuse not onely the purchase, but the least pursuite of such a preferment, from the imputation of extreame vn­reasonablenesse?

CHAP. XIIII.

COme wee now to obserue the censures and penalties, which haue been generally imposed vpon Simonie, and Simoniacks. Aquinas following his Ancients, calls Simo­nie, Haeresi [...] quaedam. Gregory calls it, The prime Heresie in the Primitiue Church. Altare vel Decimas, Greg. in Regist. 1▪ q. ca. 3. vel Spiritum Sanc­tum emere vel vendere, Simoniacam Haeresin esse nullus fideli­um ignorat: To buy or sell the Altar (as the Sacrificer doth his Masse) or Tythes, or the Holy Ghost, there is none of all the faithfull, that knoweth not this to bee Simoniacall Heresie. [Page 80] Irenaeus calls Simon Magus, The Father of all Heretickes Yea, [...]. in prae [...]at. l. 2. aduers. Here­ses. Sic. Aug. l. 2. con. adue [...]s. leg. & Proph. ca. 12. Yet Aug. in Psa. 54. s [...]ith, that the errour of the Capernaites, was the first Heresie in the P [...]imi [...]ue Church: but he c [...]lls it not a Mother [...]he­resie, as not dream [...]ng then of succeeding times wherein haue been bred [...]uch a Masse of Romish Caper­ [...]ites: as Da­n [...]us obserue [...]h vpon his first Chapter of Heresies. saith Aquinas, The impious Heresie, of the Macedonians, and of those of his Sect, impugners of the Deitie of the Holy Ghost, is more tolerable, then that of the Simonists: For those in their dotage, yet confessed, that the Holy Ghost was a Creature, and seruant of the Father and the Sonne: But these doe make the same Holy Ghost to be their owne seruant. For hee that takes vpon him to buy or sell any thing, takes vpon him also to bee the master and proprietary of that, which hee so buyeth or selleth. Yea, so odious is the sinne of Simonie, that Pope Deodate said. Greg. Decr. de Sim. tit. 3. S [...] Dominus. That no Catholike is to bee refused, but, for auouching the Truth, and to make knowne the madnesse of Simonie is to bee exhorted with most earnest intreatie. For, saith he, none is so vile or infamous, which may not be admitted for a competent witnesse against a Simoniacke, as being the most vile and infamous of all men. Therefore euen a bond-slaue, a whoore, a criminall person, may accuse a Simonist, yea, euen a seruant his master. And eue­ry sinfull man may sing a Masse, But a Simonist may not. So he.

But some will say, This is but the Brutum Fulmen of a Pope. Yea, it ought so much the more to make vs, whom the condition of so many Popes hath made to abominate the very name of Pope, to bee afraide, and to startle at the very name of Simonie, more then at a cracke of Thunder. If Heathenish Abimelech so highly honour Marriage, and the sacred Lawes thereof, as hee sharpely reproues Abra­ham, for hazarding his faire wife: how shall not faithfull Abraham and Sara blush the more at such a Mans re­proofe?Gen. 20.

Gregory saith: Specialiter, &c. Let both the Clergie and people, Greg Epist 67. It w [...]s Grimal­du [...] his complaint in E [...]i. 6 his time, in hi [...] eloquent Ora­tion to the Bishops, and the rest of the Conuocation at Pauls: Vt Distrabuntur opes Ecclesiastic [...]! Sacerdotiorum quam frequen [...] est nundinatio! [...] templa sun [...] venales Ecclesiae. Libet exclamare: Non est im­probe, do [...]us non ager homo est, quem emisti Hominem voras, vel potius hominum multitudutem. Est ergo Simoniac [...] plagiarius. the Electors, specially and absolutely know, that that man is not onely vnworthy of the Priesthood, but will bee found also obnox [...]us and culpable of other crimes, whosoeuer hee bee that p [...]sumeth to buy the gift of God with money. So that the like pu­nishment and penaltie is equally due, both to the elected, and to [Page 81] the Electors, Can. Apost. 30. if they shall ass [...]y to violate the sinceritie of Priest­hood with a sacrilegious inten [...]. So hee.

Whence we may learne,Aqu. [...] q. 100. art. 6. that the sinne of Simonie neuer goeth alone, whether in the Buyer, or in the Seller: but as the Master Bee, it is attended with a swarme of other enor­mities.Greg. de [...]ret. de rerum tit. 9. In the Canons of the Apostles (so called) Si quis Episcopus, &c. If any Bishop or Priest, or Deacon shall obtaine this dignitie by money, Gra. Gloss cau. 1 q. 1. p. 2. let both him and his Ordainers bee de­graded and quite cut off from the communion of Saints, as Simon Magus was by Peter. Aquinas saith; No man vpon any re­spect ought to receiue Ordination by a Bishop, whom hee knoweth to haue beene Simoniacally promoted. And if hee be ordained by him, hee receiueth not the Execution of his Order, although hee wist not the Bishop to bee a Simoniacke, but hath need of a dispen­sation: Yea, saith another; Hee that is ae Simoniack in Order, albeit he be a Bishop, none can dispense with him, no not our Lord the Pope (vt ajunt) because such hath a crackt Character, which being notwithstanding indoleble, hee cannot renounce, and so the sinne cannot be purged. (Although Gratian say, that the Pope may as well dispense with i [...], as with a Thiefe, though hee re­store not the theft.) So that the case of Simonie in Ordina­tion, may seeme not much vnlike the Popish Transubstan­tiation, which stands vpon such tickle points, [...]ffs, and Ands, as if the That which so much puzzled the Councel of Trent, that at last this Canon was charged, Si quis dixerit in Minist [...]is, dum sacramenta con [...]ficiunt, & con­ferunt, non re­quiri intentio­nem saltem fa­ciendi, quod fa­cit Ecclesia. A­nathema sit. If any shal say that while the Mini­sters or Priests are about the consecrating of the Sacr [...]ments it is not requi­red that they haue an intenti­on at least of do­ing that, which the Church doth: (as much to say, as, Create their Creator or so) Let him be an Anathema. Concil. Trid. Sess. 7. Can. 11. intention of the Priest, iust at the word of their consecration, be wanting, or wandring some other way, as Baals Ghost was, while his prophets prayed vnto him; or if the Bishop, that gaue that Priest Ordination, had not in the time thereof a right intention; or if the Bishop, that conse­crated that Bishop, wanted in the very act a right intenti­on, and so vpwards; If (as they say) any of these haue fai­led, there is like to bee no Creator created of the Creature, no Transubstantiation. So in Simonie: If a man obtaine a Bishopricke by Simonie, he receiueth not the power of the execution of his Order, and consequently hee can conferre no power vpon any whom hee shall ordaine, because, Nihil Dat, quod non habet. And being so, it should follow, that all the Ministry ordained by him, & so successiuely downward [Page 82] becomes a meere nullitie. Whereupon Gregory in the Glosse saith: Can a man receiue Orders of him, whom hee knoweth to bee Simoniacally promoted to his Bishopricke? Dico, quòd non. Yea, although he knew it not: and by receiuing Orders of him, hee receiueth not withall the Execution, sith the Ordinator hath none himselfe. And a man (saith he) ought rather to suffer Ex­communication, then receiue Ordination of such a one. If it bee so, then what a flaw and breach doth Simonie make in a Ministry? Yet Pope Vrban doth somewhat mitigate the matter. Si qui, &c. If any bee ordained of Simoniackes not Greg. de Sim. tit. 3▪ l. 5. Si­moniacally, and can proue, that when they were ordained, they knew not their Ordeiners to bee Simoniackes in Order; and that at that time, the Ordinations of such were holden in the Church for Canonicall, wee mercifully beare with them, so as they liue worthily. But they that wittingly suffer themselues to bee conse­crated (or rather execrated) of Simoniackes, wee adiudge their Consecration to be altogether voyd. So hee. Also Nic. Iunior & Alex. 2. De caetero Statuimus, &c. Wee doe further en­act, that if any hence forward shall suffer himselfe to bee con­secrated of him, whom hee doubts not to be a Simoniacke (in Order) both the Consecrater, and the Consecrated shall vnder­goe like damnation, and both of them being deposed, let them re­pent and doe penance, and so remaine depriued of their proper dignitie. And againe, Erga Simoniacos, &c. Towards Simo­niackes wee haue decreed, that no mercie be extended for the re­taining of their Dignitie, but according to Canonicall Sanctions and Decrees of Holy Fathers, Wee doe by Apostolicke Autho­ritie adiudge them to bee altogether condemned and deposed. What terrible thunder claps bee here. Now if the case bee so, as the Disciples said about Diuorce, Then it is not good to Marry: So some man might say, Then it is not good to bee a Minister. Matth. 19.10. But as our Lord said vpon another purpose in the s [...]id Chapter (Matth. 19.) when his Disciples said, Who then can bee saued? Hee answe [...]ed, With men it is vnpos­sible, but with God all things are possible. But euery one shall beare his owne burthen. I will conclude with the Conclusion of the second Canon of the Councell of Calcedon: Concil. Chal. c. 4. Si [Page 83] quis, &c. If any should mediate by any filthy and wicked giuing or receiuing, if he be a Clerke, Let him be degraded: If a Layicke, anathematized. Also the second Councell of Orleance, Can. 4. Si quis Sacerdotium, &c. Concil. Aurel. c. 4 If any shall through execrable am­bition, by money-market seeke the Priesthood, Let him bee a re­probate cast-away; because the sentence of the Apostle teacheth, That the gift of God ought not to bee obtained by the ballance of Money. Not a Councell almost,Extrana. com. l. 3 but hath a Thunderbolt against this sinne. Mediatores etiam Simoniae eadem censura Ligantur; qui à solo Papa absoluentur: Paulus venetus. p. 2. The Mediators also of Simonie are liable to the same censure, and they cannot be absol­ued, but onely of the Pope. A most inexpiable and hainous sinne, I wisse which onely the Pope can absolue. Wee will shut vp this, with that which is fathered vpon Saint Augu­stine, Ser. 37. ad Fratres in Eremo (though those Sermons be confessed [...]o be none of his) Qui Sacramentum emit vel Ec­clesiam, vel Prebendas, vel Ecclesiarum introitus, vel seculari protentia hoc pro se procurarit, sciat quòd cum Gehezi & Iud [...] iam condemnatus est, iam Leprosus factus, iam de Templo Do­mini expellendu [...] est. Hee that buyeth the Sacrament, or a Church, or a Prebend, or his admission into the Church, or hath procured this for himselfe by secular power; let him know, that with Gehezi and Iudas hee is alreadie condemned, now become a Leper, and now to bee expelled out of the Lords Temple.

And if wee should goe about to collect the Exemplary pun [...]shments inflicted by diuine hand vpon Simoniacall offenders, it would fill a whole Volume; yea, if wee could onely obserue many of the iudgements of God, which haue remarkeably fallen vpon Sacrilegious Vsurpers and Simoniacall Traders, euen in this our Church, how, not on­ly Tythes improperly detained, but Patronages purchased, are posted off from man to man as Gods Arke among the Philistins (for what can rest out of the proper place?) from Citie to Citie, bringing a plague with it, whithersoeuer it c [...]me: How many Patrons haue beene driuen to sell away their owne Inheritance for abusing Gods Inheritance, and taking to themselues the houses of God in possession;Psal. 83.12. How [Page 84] many Ecclesiasticall Chapmen of all degrees liue and die beggars, leauing their beggarly families and friends behind them, themselues cut off by vntimely death, before they could recouer their Simoniacall debts, to consider those many examples, no maruaile if some haue beene of the minde to take the palnes, to make a Collection of them throughout the Land, and so compile them into one book, which would be a worthy worke. And as the plague ceas­sed not among the Philistims, vntill the Lords Arke was sent backe (and that not empti [...], euen by the aduice of their own Priests and Soothsayers, but with a Sinne-offering) vnto Beth­shemesh: So neuer let any Simoniacal or Sacrilegious detay­ning Pa [...]on expect immunitie and freedome from Plagues and punishments, vntill the Lords Tithes belonging to the Lords Arke his Church, bee without any Simoniacall con­tract freely and faithfully rend [...]ed vnto the Church, and that with a sinne-offering of repentance and restitution, they be brought home to [...] Solis domus. Et Christi E [...] ­c [...]e [...]a est domus Christi, qui est Sol [...]ustitiae. Mal. 4.2. Bethshemesh, to the house of the Sunne of Righteousnesse, to the Church of Iesus Christ.

But to leaue the common examples of Diuine reuenge in this kinde to some others diligent collection, and in the meane time to the sad consideration of those that feele them, and to the rest, that may as iustly feare them: (for God is no respect [...]r of persons) and it is the Apostles admoni­tion immediatly inferred vpon his exhortation to the pay­ing of Tithes, Gal. 6.7. Be not deceiued, God is not mocked, for whatsoeuer a man soweth, that shall he reap [...]; suffise it to keepe within the V [...]rg [...] of Scr [...]pture examples. Wherein, when I shall name Sacriledge for Simonie, let no man maruaile, or impute impertinencie to this Discourse; sith all Simoniaci di­cuntur sacrilegi, Can. 1. q 1 p. 1. Sunt quidem Gloss. Simonie is a kinde of sacriledge, and they are so inuolued one with­in another, as they may easily be taken one for another, yet without any great mistaking, at least in those examples, which I shall alleage. And so it shall not bee improper to begin with the example of Cain (whom Saint Ambrose ran­keth among such sacrilegious persons) who because he of­fered sparingly, Ambros. de Pa­radiso, cap. 14. de fructu, of the fruit, not fruit [...] in the plu­rall, [Page 85] as Abel offered, de primoge [...]itis, of the firstlings: Second­ly, contemptuously, of the meanest, opposite to Abels fatlings. Thirdly, with an auerse or impious mind: for Cain brought, not Cain ipse, as it is said of Abel, Abel ipse, Abel him­selfe brought, that is, with all his heart; for animus cuins (que) ▪ is est quis (que); A mans soule is himselfe: Fourthly, proudly, as scorning himselfe to carry his Offering, therefore Cain ipse, is not expressed (as the learned note) as Abel ipse attulit: For this (I say) for offering sparingly, contemptuously, im­piously, proudly, Cain was reiected, the Lord had no re­spect to him, and his offering. So that this impious minde of his towards God, begetting other sinnes, did quite cast him out from the presence of Gods grace and fauour, the greatest punishment in the world, as he himselfe confessed and complained of. Gehezi and his whole posteritie, how fearefully were they branded with an hereditarie leprosie, for the fathers only sinne of selling his Masters gift of hea­ling. A stupendious example, and the more, if we doe but weigh the circumstances. For Gehezi receiued his two ta­lents of Naaman onely after the cure, and not by any pre-contract, or fore-condition: also hee was not so couetous, as to take or demand All, that Naaman brought to present his Master withall; yea, more was forced vpon him, then he required. Againe, Naaman was a Syrian, a stranger, one whom perhaps hee should neuer fee more, and one rich e­nough to spare such a small reward, as Gehezi thought hee might aswell take, as let him goe away free: Behold (saith he to himselfe) my Master hath spared this Aramite Naaman: as the Lord liueth, I will runne after him, and take something of him. But indeed he lyed to Naaman, and returning lyed a­gaine to his Master (and perhaps he would haue most cou­ragiously taken the Oath of Simonie vpon it: For the sinne of Simonie neuer goes alone) yet his taking, it was, that was expresly obiected vnto him, and for which hee was smitten with an inexpiable leprosie, that smitted and smote his whole Race. Now, if so direfull were his doome, but for so doing: what shall become of all those Patrons, who [Page 86] stand not vpon a bare promise or intimation of gratuitie, but make their bargaine sure vpon the Naile, or vpon the Seale; as Iudas would not sell and betray Christ, before he saw and felt the money: that take all that comme [...]h, and more too, if they can compasse it, and suffer their seruants also to make their best aduantage, so it be not to their owne hindrance? That respect not whether the Chapman be rich or poore, Syrian or Christian, good or bad, All is fish that commeth to his Net? Or this example of Gehezi may terri­fie all such seruants of the Prophet, or of any Patron, who, howsoeuer their Master make a conscience of receiuing ought at the hands of Ministers, yet these, forsooth, must haue a feeling in the businesse, else it shall goe but slowly forward. To omit Achans example, as being onely sacri­legious, not Simoniacall, but his punishment was fearefull. What a generall iudgement of dearth was vpon all the Land of the Iewes, for onely defrauding God of his Tithes? And is not selling a Benefice, or Ecclesiasticall preferment equiualent to sacrilegious detayning of Tithes, and so a de­frauding of God? For it is a snare to deuoure that which is sanctified, Pro. 20.25. Mal. 3. and after the vowes to enquire. Ye [...] are cursed with a curse, euen this whole Nation. Why? Yee haue spoyled me, saith the Lord. Wherein? In Tithes and Offerings: therefore I haue cursed your blessings. O fearefull curse! But bring yee all the Tithes into the store-house: Marke, all the Tithes; abate none, either by way of Fine, or of Rent, either by manuall pay­ment in grosse, or by annuall deduction. Else the curse will not away. Yea I will curse your blessings, saith God. What is this to vs? Surely when I consider, how like Tantalus we are perplexed amidst prosperitie, how pinched in the mid­dest of plentie; How our Farmers (the staffes of State) ne­uer complayned more of want and penurie, then now, when their Barnes bee most full, and their Fields most fruitfull; Yea more, when in such abundance of that celestiall Bread, that bread of Life, the blessed Word of God, yet the soules of men in generall are so hunger-starued, so ill thriuen, like Pharaohs leane Kine; when in such plentie of preaching and [Page 87] teaching I see so little, little or no practice: May we not see, and may wee not say, that this curse is befallen Vs, I haue cursed your blessings? What might be the cause? Is there any other cause, but one? No other cause, but one, can wee reade of, for which, the Lord saith, I haue cursed your bles­sings; or, I haue cursed you with a curse. If Sacriledge and Si­monie on all sides may be the cause: Hath not God cause e­nough to deale thus with vs? The Lord amend vs, that so hee may both lighten his heauie hand vpon vs, which wee cannot but feele for the present, and stay his heaued-vp hand, which we cannot but see threatning vs with greater iudgements (if greater iudgements can be, then the cursing of our blessings) except wee repent. And repent wee doe not, vnlesse wee obey the Lords voyce, who saith there, Bring yee all the Tithes into the store-house, that there may bee meat in my house and proue me now herewith, saith the Lord, if I will not open the windowes of Heauen, and powre you out a bles­sing without measure. A Blessing without a Cursing. This the good King Hezechias and his whole Kingdome proued, when vpon the bringing in of al their Tithes and Offerings faithfully, they found such abundance,2. Chron. 13.10. as Hezechias mar­uailed at the heapes: And Azarias the Priest answered him, that since the People brought their Tithes and Offerings, the Lord hath blessed his people, and this abundance is left. What should I here insert Baltasars profane drinking in the sacred Bowles, who in the midst of his jollitie saw that fearefull hand-writing vpon the wall? Dan. 5. And shall our Sacrilegists, or Simonists so securely carowse not onely in sacred bowles, but euen the bloud of mens soules, by either their Sacrilegious detayning in grosse, or their Si­moniacall purloyning by peece-meale the maintenance of the Ministerie, which God hath ordayned for the saluation of the soules of his people?

Come we to the examples of the New Testament. With what a diuine zeale and fierie indignation was that meeke Lambe of God inflamed, when hee whipped those Buyers and Sellers out of the Temple, calling them Theeues, and [Page 88] cutting them off from partaking with his Temple? For as Nazianzen saith: Quos Christus eiecit de Templo, nunqu [...]m Spiritus Christi sibi faciet Templ [...]. Those whom Christ cast out of the Temple the Spirit of Christ wil neuer make his Temple; as being destitute and void of the grace of the holy Ghost. As Saint Ierome saith: In Simoniacis nulla spiritualis gratia operatur: In Simonists no spirituall grace hath any operation. Non enim operatur Spiritus Sanctus spiritualiter in perfidis mor­cimonijs a [...]aritiae: For the holy Spirit doth not spiritually worke in the perfidious merchandise of couetousnesse. And Innocentius hath a sentence no lesse fearefull:Can. 1. p. 2. q. 1. Simoniaci etsi fidem tenere videantur, infidelitatis tamen perditioni subijciuntur: Simoni­acks, although they seeme to be of the true Faith, yet they lye vn­der the perdition of Infidelitie. And Saint Ambrose: Simoniaci integritatem, Ambr. lib. 1. de Poenit ad No­uat. & conscientiam puram fidei non habent: Simo­nists haue not the integritie, and pure conscience of Faith.

What shall I speake of Ananias and Saphira? How scar­fully and dreadfully were they struck,Act. 5. for detayning part of that, which they had dedicated and deuoted to God, and to his Congregation, yea to the maintenance of the Apo­stles? [...]. 8. And what should I speake of Simons curse, exemplarie indeede, but such as rather the Conscience, then the Sense apprehendeth, as being rather spirituall, then temporall; and yet both: For such Ecclesiasticall Chapmen pull vpon themselues an vniuersall curse, vpon their soules, by a de­priuation euen of common grace, and ministeriall abilities: vpon their bodies and goods, by a diminution of strength and stay, health and wealth, life and liuelihood; nothing thriueth with them, all contayned in this, Thy money perish with thee, Thou hast [...], neither part, nor lot in this matter. A Simonist is no Min [...]ster, by Saint Peters Doctrine.

And if wee adde hereunto the example of Heliadorus in the third Chapter of the second of Macchabees, let none blame it, because it is Apocryphall. For as Saint Ierome in­structing the Lady Le [...]a about the education of her daugh­ter Paula, Hieron. Epist. 7. [...] Let [...]m. saith, Caueat omnia Apocrypha, quae non ad dogma­tum [Page 89] veritatem, sed ad signorum re [...]erentiam legat: Let her be­ware of all Apocryphall bookes, which yet shee may reade, not for truth of Doctrines, but for the reuerence of the examples in the storie: So of the truth of this example, let no man doubt. Saint Ambrose also mentioneth it vpon the like occasion. This Heliodorus being sent by King Soleucus to robbe the Temple, when no humble intreaties of the Priests & people would disswade him from his impious enterprise, hee was miraculously assaulted by a man on horse-backe in gilt ar­mour; yea moreouer, he was fiercely set vpon, whipt, and scourged by two (in shew) young men; So that with much difficultie recouering from a deadly stound, & at the Priests prayers escaping with his life, He returnes home with this answere to his King, that if the King had any Enemies or Traitors, whom he would haue well punished, hee should but send them thither where he had beene. Iosephus reports,Ioseph. de bello Iud. lib. 2. cap. 6. how Marcus Crassus hauing spoiled the Temple at Hieru­salem of all that masse of treasure, which pious Pompey had forborne once to touch, was therefore himselfe and his whole Armie vtterly ouerthrowne at the passage of Eu­phrates. And in his sixt booke of the same, and sixteenth Chapter, he sheweth in the example of Iohn, one of the Se­ditions, that sacriledge committed by him in robbing the Temple of the Priests maintenance, was one of those fore­running sinnes, which hastened the finall and fatall ruine of the holy Citie. I might adde to these, many examples in profane stories, religiously obserued of Heathens them­selues, inflicted by Diuine reuenge vpon their sacrilegious persons. But Esop may serue to summe them all vp in his Apologue of the Eagle, which snatching away the Sacrifice from off the Altar, catched withall a coale, which, carried with the Sacrifice to her Nest, set both her Nest and selfe on fire. The morall applies it selfe. And I pray God all sacrilegious Simonists may so apply it, and lay it to their hearts, that they may preuent hell fire prepared for the De­uill, and his angels, for Simon and all his Angels.

Now all th [...]se exemplarie punishments and iudgements [Page 90] that wee may preuent in our selues, let vs hearken to that which Saint Augustine saith:Aug. de Tempor [...] ser. 219. Decima tributa sunt egentium animaru [...]. Quod si Decimam dederis (he saith not, Si vendi­deris) non solum abundantiam fructuum recipies, sed etiam sa­nitatem corporis & animae consequeris. Non igitur Dominus Deus pramium postulat, sed honorem. Deus enim noster, qui dignatus est totum dare, Decimam à nobis dignatus est recipere, non sibi, sed nobis sine dubio profuturam. Sed si tardiùs dare pec­catum est, quanto magis peius est peccatum non dedisse? De mi­litia, de negot [...]o, & de artificio redd [...] Decimas. Cum enim De­cimas dando, & terrena, & coelestia possis praemia promereri: quare pro auaritia duplice benedictione fraudaris? Haec est enim Dei iustissima consuetudo, vt si tu ills Decimam non dederis, tu ad Decimam reuoceris: dabis impio militi, quod non vis dare Sa­cerdoti. Benefacere Deus semper paratus est, sed hominum ma­litis prohibetur. Decimae enim ex debito requiruntur, & qui eas dare noluerint, res alienas inuadunt. Et quot pauperes in loci [...] suis, vbi ipse habitat, illo Decimas non dante, same mortui fue­rint, tot homicidiorum reus ante aeternum Iudicis Tribunal ap­parebit, quia rem à Deo pauperibus delegatam suis vsibus reser­uauit. Qui igitur sibi, aut pramium comparare, aut peccatorum desiderat indulgentiam promereri, reddat Decimam; etiam de nouem partibus studeat eleemozynam dare pauperibus. Tithes (saith hee) are the tributes of poore soules: If thou giuest thy Tithe (hee saith not, if thou sellest it) thou shalt not onely re­ceiue abundance of fruits, but also shalt obtaine health of body and soule. Nor doth the Lord God require a reward, but honor. For our God who hath vouchsafed to giue vs the whole, hath al­so vouchsafed to receiue of vs a Tenth, not for his owne profit, but without question for ours. But if it be a sinne to giue slowly, how much more grieuous a sinne is it not to giue at all, or not to giue all the Tithes of thy warfare, of thy trade, of thy craft. For when as thou mayest by paying thy Tithes obtaine both earthly and hea­uenly rewards, why art thou defrauded of this double blessing through thy couetousnesse? For this is a most iust and common Law with God, that if thou bringest not thy Tenths, thou shoul­dest be brought to a Tenth; thou shalt giue to the impious Soul­dier, [Page 91] that which thou wilt not giue to the Priest. God is alwayes readie to blesse, but hee is hindered by the malice of men. For Tithes are required of du [...]: and they who will not pay them, doe inuade others goods. And looke how many poore soules in that Parish, where he dwelleth that payeth not his Tithes, shall perish for hunger, of so many murthers shall be stand guiltie, before the Tribunall of the eternall Iudge: because that which God hath al­lotted for the poore, he hath reserued to his owne vses. He there­fore who desireth either to purchase to himselfe a reward, or to procure the pardon of his sinnes, let him pay his Tithes: Also let him not be negligent to giue almes of the Nine parts to the poore. Thus this holy Father.

Now for a Corollarie or Conclusion of this point touch­ing the Censures of sacrilegious Simonists, I will make a briefe relation of those obseruations which Rebuffus hath collected in his last question of his Tract of Tithes. I omit to set downe his Authors quoted by him, referring that to the Reader at his pleasure, or leasure. Hee that payeth not his Tithes, but either selleth them or detayneth any part of them, hee fighteth against God. Secondly, He shall be alwayes poore. In times past when foure kindes of Tithes were duely paid, men grew rich; Now when one is not well paid, men are brought to a Tenth, And the Lord doth not remoue their plagues. Thirdly, They are cursed of God with penurie, with pestilence, with sudden death, and with a perishing name. Fourthly, They shall want necessaries, that denie God their duties. Fiftly, They are the heires of eternall death. Sixtly, They shall bee subiect to bodily infirmities and dis­eases. Seuenthly, They shall be associated with the Deuils, which (as some say) are the Tenth part of the Angels. Eightly, Hee that will not giue his due to God, shall giue that to the profane Souldier, which he will not giue to the Priest. Ninthly, Such is a Thiefe, and infamous person. Tenthly, Such shall be guiltie be­fore Gods Tribunall, of murthering so many poore soules, as haue perished for want of not paying the Minister maintenance. Eleuenthly, Such are sacrilegious persons, & consequently lyable to eternall damnation, and ought euery Lords day to be denounced by the Minister, excommunicate. Twelfthly, defrauders of Tithes [Page 92] ought to want Christian buriall. Thirteene, If such cannot bee compelled by Ecclesiasticall Censures, the Secular sword is to bee implored. Fourteene, Hee that oweth his Tithes, cannot denie them vpon pretext of any debt due vnto Him; because Tithes admit no such compensation, nor any appeale. In a word, all De­tayners or Defrauders of Tithes, in what manner soeuer, whether it be Sacrilegious, Andr. Hisp. in regula plu Dec. or Ser [...]oniacall, are the sonnes of perdition, not­withstanding any custome, vsurpation, or violent occupation; They are in the state of damnation, and all that partake with them, either by counsell, aide, consent, or defence, directly or in­directly; They are all of them theeues, and robbers of Gods goods, Pillers and Pollers of the Saints, Church-robbers, and excommu­nicate persons, excluded from the benefit of Prayer, remission of sinnes, and all benefit of the Church: and without restitution be­fore death, no receiuing of the Sacrament, no Confession of sinnes, no absolution of the Priest, will doe them any good: But with Iu­das they are traytors and robbers of Gods treasure. They are In­fidels, and vngracious vngratefull persons, and shall bee eternally damned in hell. And as the Philistins were punished with Mico and Locusts, with Emrods and manifold miseries, so long as they detayned the Lords Arke: So shall the Defrauders of Tithes bee continually exercised with punishments, and wax old in miseries, vntill they make a full restitution. For such are well worthy to bee smitten with Diuine reuenge, to be punished with Gods own iudge­ing hands, as either to be punished with wicked children, or to die a sudden death, or to bee slaine, or to haue their house and goods consumed with fire from heauen. Such is the reward of sacrile­gious Simonie, or simoniacall Sacriledge. But he that shall vse no fraude or couen in his Tithes, shall be rewarded of God with eter­nall life, which the Father, Sonne, and holy Ghost vouchsafe to grant vnto vs. Amen. So hee. Whence wee may obserue how detestable the sinne of Sacriledge and Simonie is; al­though otherwise, I doe not approue of euery particular passage cited by my Author, as some of them smelling of the Romish Caske. But let it suffice to make such sinnes the more odious to all louers of the Truth.

CHAP. XV.

THe effects and fruits of Simonie are no lesse miserable, then the Censures are grieuous, and the punishments thereof intollerable. For as Simon is the Father of all Simo­nists: So Simonie is the Mother of all Mischiefes in the Church. For Simonie doth vsually poyson and corrupt two Well-heads, whence the streames of good life doe general­ly flow vnto all the people; that is, the Parson, and the Pa­tron. These be, as the two great Lights in the Firmament of the Church, from whom the sublunary and subordinate people receiue the direction and conduct of their life.

Now for the Parson or Minister, hee is the Salt of the earth, the Light of the world, the Guide of the simple. But whom Simonie maketh vnsauoury, darkneth, blindeth: Wherefore as Saint Chrysostome saith, When the Candle is ex­tinguished, when the Pilot is drowned, when the Chrys. in Matt. ca. 6. Hom. 21. Captaine is captiued, what remaines for the remnant? Let no man despise thy youth, said the Apostle to Timothy. Why? Because no­thing doth more impeach and disaduantage a Ministers la­bours, and frustrate all the fruit of his calling, then con­tempt iustly contracted vpon his person. And nothing makes him more contemptible, then Simonie. And what so captiuates their spirituall Captaines, what makes them so mute in Gods cause? what doth so euirate their mascu­line profession, that they dare not doe their dutie, when necessitie commands it? If not Simonie? For as Saint Cyril saith, A good Pastor, entring into the Fold, Cyril. in Iob. li 7. ca. 1. per Iob. Clicht. by the Au­thoritie of the Holy Ghost, as of the Porter, the Sheepe heare his voyce, and willingly obey him, as knowing and acknowledging the goodnesse and integritie of their Shepheard: But when they finde that their Pastor came not in by the doore, but climbed vp another way: Neither doe they so much esteeme of his exhortati­ons [Page 94] to vertue, nor so readily obey his precepts, because his violent intrusion into the Sheepefold diminisheth much of his Reuerence and Dignitie, and causeth them lesse to loue him, and more light­ly to set by him. So hee. And Gregory, Epist. 113. Ad Bru­nichildam: Hinc igitur agitur, vt Sacerdotij dignitas in despectu, & Sanctus sit honor in crimine. Perit vti (que) reuerentia, ad [...]mi­tur disciplina; quia qui culpas debuit em [...]ndare, committit: & nefaria ambitione honorabilis Sacerdotij ducitur in deprauatione censura. Nam quis denuò veneretur, quod venditur? aut quis non vile putet esse, quod emitur? So that Simonie is as the dead Flye corrupting the boxe of oyntment: it marreth not one­ly the good nature, but the good name of a Minister, which should bee as a precious oyntment powred forth, perfu­ming the whole house of God, and causing others to Post te Curre­mus inodorem vnguenterum t [...]rum. Cant. 1.3. vulg. Ambro. de dignitat. Sa­cerd. cap. 5. run after the sweete smell of it. Saint Ambrose compareth the Minister to the head, saying, Sicut validioribus morbis capite vitiato, reliquum necesse est corpus inundatione superioris morbi let aliter irrigari: ita & ij, qui caput videntur Ecclesiae, morb [...] pestifero frateruum vitiant corpus, vt nihil ex totius corporis com­page insanciatum possit euadere, quod negligentium Sacerdotum vitiositatis mortale infecerit virus, ita vt videas in Ecclesia pas­sim, quos non merita, sed pecuniae ad Episcopatus Ordinem pro­uexerunt: nugacem populum & indoctum, qui talem sibi asciue­runt Sacerdotem: quos si percontari fideliter velis, quis eos prae­fecerit Sacerdotes, respondent mex, & dicunt, ab Archiepiscope sum nuper Episcopus ordinatus: He saith not, Mille libras, or Duo vel tria li­brarum millia. centum (que) ei solidos dedi, vt E­piscopa [...]em gratiam consequi meruissem: quos si minime dedissem, hodie Episcopus non essem. Vnde mihi melius est aurum de sac­cello inuehere, quàm tantum Sacerdotium perdere. Aurum dedi, & Episcopatum comparaui. Quos tamen solidos, si vino, recep­turum me illico non diffido. Ordino Presbyteros, consecro Dia­conos, & accipio aurum. Nam & de alijs nihilominus Ordinibus pecuniae quaestum profligare confido. Ecce & aurum, quod dedi in meo saccello recepi & Episcopatum gratis accepi. Et nescij homi­nes & indocti in Ordinationibus eorum clamant & dicunt, Dig­nus es, & iustus es: & conscientia misera, Indignus es, & in­iustus es, dicit. Pronunciat enim Episcopus huiusmodi ad p [...]pu­lum, [Page 95] dic [...]s: Pax vobis▪ Oculis quidem carnalibus videtur quasi Episcopus magnus, & diuin [...]s obt [...]tibus, inspicitur lepresus mag­nus. Per pecuniam acquisiuit indebitum Ordinem, &, Deum per­didit in interiore homine. Caro suscepit dignitatem, & anima perdidit honestatem. Caro ancilla Domina facta est animae; & anima, quae erat Domina, facta est famula carni. Caro domina­tur populis, & anima seruit Daemoni. Carni Sacerdotium com­parauit, & animae detrimentum parauit. Quod dedit, cum ordi­naretur, aurum fuit: & quod perdidit, anima fuit. Cum alium Ordinaret, quod accepit, pecunia fuit, & quod dedit, lepra fuit. Haec sunt mercimonia iniquorum, in pernitiem corum. And the same holy Father, in his sixt Chapter of the same Booke, prosecutes this argument thus: Ecce ad quae mala voluitur Deificus Ordo! Ecce ad quae probra sunt prolapsi Sacerdotes, qui audire meruerunt à Iudice Mundi, Vos estis sal terrae. Ergo si lux est Ecclesiae Episcopus à Domino Ordinatus, ita vt imperitiae tenebras praedicationis suae eloquio rutilante, conscientiarum late­bras illuminet: cur ipse palpabilibus tenebris tenetur obstrictus? Et non solum, quiae ipse, dum male agit, dignè perit, in super & a­lios secum indignè perdit. Si enim meruisti salis possidere sapo­rem, vt insipientium possis arua condire: cur infatuatus tali vi­tio, immundis te porcorum conculcandum pedibus praebuisti, ita vt nec alios, nec teipsum possis condire? Oculorum etiam in corpo­re officium, id est, in Ecelesia, voluntarius appetisti, vt reliquum per te corpus ducatum lucis haberet: & nunc quadam lippitudine, & caligine vitiorum obtenebratu [...], nec teipsum luci idoneum prae­bes, & alijs adimis lumen. De quibus oculis in Euangelio dicitur: fi oculus tuus simplex fuerit, totum corpus tuum lucidum erit: id est, si Episcopus, qui lumen promeruit praeesse in corpore, simplici­tate est Sancta, & innocentia decoratus, omnis Ecclesia splendore luminis radiatur. Si autem oculus tuus nequam est, totum cor­pus tuum tenebrosum est, id est, si Episcopus, qui videbatur cor­pori subdito lucem praebere, obnubiletur nequitiae c [...]citate, quid caetera facient membra, quibus lux adempta est oculorum? Id est, quid secularis factura est multitudo, cum voluptatibus illicitis, & actionibus vetitis, ad similem facinorum voraginem Episcopus multitudinem populi prouocauerit, vt nulli iam iam (que) illicitum [Page 96] esse videatur, quod ab Episcopo quasi licitum perpetratur. Sed ipsum magis credunt homines esse laudabile, quicquid Episcopus habuerit delectabile. Nec quisquam, quod agere Pontifex non dubitat, se indubitanter agere dicat. Episcopus enim à cunctis in­dubitanter vocaris, presertim cum ipso nomine censeris, si tamen actio concordet nomini, & nomen se societ actioni. Nam quid a­liud interpretatur Episcopus, nisi superinspector? Maximè cum solio in Ecclesia editiore resideat, & ita cunctos respiciat, vt & cunctorum oculi in ipsum respiciant. Ergo quia ita est, cur te ve­lut tetrum speculum vniuersorum oculis demonstras, ita vt non possint obscuritate tua se comptius exornare? So this holy Bi­shop. Quid referam plura? Si Rex Ieroboam, veris exclusis Le­uitis, ex intima plebe vnumquemque iuuenculam suam, & sep­tem arietes secum afferentem, sibi in Sacerdotem consecret: quid mirum si solus vniuersam gentem Israeliticam fecerit pec­catricem? Ecqu [...] aut [...]m isti infimi plebei, ex faece populi in sa­crum Ordinem cooptat [...]? Nempe quos Dauid viles appellat, quip­pe timore Domini destitutos. Psal. 15. In tali igitur Sacerdotio Israeliti­co, si nemo inueniatur Sanctus ac probus, si inter tot Reges ne v­nus quidem faedissimae idololatriae, adeoque omnium vitiorum lab [...] non fuerit notatus: Ioh. 10. quis iure miretur? Vt enim Totus componi­tur orbis Regis ad exemplum: sic qualis Pastor, talis grex. In Sacerdotio Simoniae corruptela vitiato, frustra quaeris pium pro­bum (que) populum. Et si Simoniacus Sanctus esse possit, etiam furi competet nomen sanctitatis. Qui enim non per ostium intrat, sed alià in ouile scandit, fur est ac latro, inquit Pastor ille Magnus. Vnde Lyra: Atque hoc faciunt omnes infideles, & etiam mali fideles (hoc est, qui fidem profitentur) statum Praelatione inde­bitè assequentes. Lyra. in Ioh. 10. But (saith he) he that entreth in by the doore, that is, by the faith and humilitie of Christ, and by his other ver­tues, to him the Porter openeth, that is, the Holy Ghost reuealeth his truth, that he may feed his sheepe: but the thiefe commeth not, but to kill. So Lyra. P. Damian l. 1. Epist ad Sum­m [...]s Pontifices. Epist 9. ad Ni­col. 2. Ro. Ponti­ficem. Damianus tels of a certaine Simonia­call Bishop, who by no meanes could name the holy Ghost; although he could name the Father, and the Sonne; but when hee came to name the holy Ghost, his tongue did stammer, and became stiffe. Merito enim, Spiritum Sanctum, [Page 97] dum emit, amisit: Vt qui exclusus erat ab anima, procul etiam esset consequenter à lingua. Hac igitur difficultate conuictus, E­piscopale decarc [...]raeuit Officium, qui per Simoniacam haeresin ad Episcopatus culmen irrepserat. For buying the Holy Ghost, he de­seruedly lost it; that it being shut out of his soule, should bee also farre off from his tongue. So that being by this impediment con­uicted, hee abando [...]ed his Episcopall Function, hauing cropt to that top of his Episcopalitie by Simoniacall heresie. So hee.

Gratian also relates a saying of Greg. Epist. 114. Theodorico & Theoberto Regibus Franco­rum. Gregory to this purpose: Vulnerato Pastore, qui [...] curandis ouibus adhibet medicinam? Aut quomodo populum orationis clypeo tucatur, qui iaculis ho­stium sese feriendum exponit? aut qualem fructum de se produc­turus est, cui graui peste radix infecta est? Maior ergo metuen­da est locis illis calamitas, vbi tales intercessores ad locum regi­mines adducuntur, qui Dei magis in se iracundiam pr [...]uocant, quam per semetips [...]s placare debuerant. To this purpose Bernard Ser. ad Pastores in Synodo. Ber­nard saith to such, Soli non potesti [...] perire, qui praire debetis do­cendo & operando. Mul [...]i sunt Catholici praedicando, qui Haere­tici sunt operando. Quod Haeretici faciunt per praua dogmata, hoc faciunt plures hodie per mala exempla: Et tanto grauiores sunt Haereticis, quanto praeualent opera verbis. So Bernard. Si­moniaci autem haeretici sunt, in quibus quid impedit, quo minus omne genus peccat [...] dominetur. Cic. de Senect. For as Senectus est omnis Mor­bus; So Simonia est omne malum. It is the Mare Mortuum, wherein are buried, yea bred more then all the sinnes of Sodome, and her confederate Cities. From whence come all those sinnes of Bribery in the Common-wealth, but from this stinking lake? from whence, all that Sir [...]. C. Lay-Simonie in buying and selling all sort of Offices, great and small, of publike Iustice, and priuate seruice, but from the authen­ticke precedent, yea the spawne and sperme of Simonie? Thus the Virgin Dinah, the Virgin Church being rauished, what followeth, but that these two, Simeon and Leui, the Simoniacall Patron and Parson, brethren in euill, will be the Instruments of crueltie to destroy the whole Citie, or Parish where they dwell; and so make the whole profession of true religion to stinke in the nostrills euen of the enemies [Page 98] of the truth. These two being like the two maine pillars, whereon the Iudg. 16.26. whole house leaned: if Simonie like Sampson shake these downe, tell mee how the whole Parish cannot but perish with them? Wee haue a memorable and deplo­red example hereof in Herod and Caiphas, the one, the Pa­tron selling, the other, the Priest purchasing. For it is well obserued by Ferus, Ferus in pass p. 2 that Annas and Caiphas did purchase to themselues the yeerely vicissitude of succession in the Of­fice of the High-Priest, which is noted by the Euangelist, saying, That Caiphas was the High-Priest for that yeere. So that Annas and Caiphas, the father and sonne in law, had their yeerely turnes in the High-Priests Office, yeelding to Herod a yeerely returne for the same, to keepe his fingers in vse and vre. Vnde facile conijci potest quàm nihil pietatis habu­erint, multum autem arrogantiae & vanae gloriae: Whence it may easily bee coniectured, how little or no pietie they had, and how much pride and vaine-glory; saith Ferus. And who so fit as these grand Simoniackes, to be the betrayers and murthe­rers of the Lord Iesus Christ? whereupon insued the fatall ruine of that most ancient and renowned Church and Na­tion of the Iewes. So when the Lord had denounced that fat [...]ll and finall destruction to Hierusalem, and that Church; doth he not immediately thereupon goe into the Temple and purge it from those profane Merchants? Intimating, that such like profanation of the Church by buyers and sellers, should be one principall cause of the ruine thereof, Luke 19.44.45. Gratian pars. 2. causa 1. Sicut Eunuchu [...]. Saint Augustine reported, that the holy fire of the Sacrifice, which during the seuentie yeeres capti­uitie in Babylon liued vnder water, was extinguished, when Antiochus sold the Priesthood to Iason. And what maruell then, if the fire of godly zeale, and the very life and light of religion bee in danger to bee wholly extinguished in that Church, where Simonie is predominant [...]? In Pope Gregory the ninths time, a Grecian Archbishop elect, comming to Rome to bee confirmed, and not speeding without a large summe, thereupon returned, re infecta, which gaue the first occasion to the Greeke Church to reuolt and rent it selfe [Page 99] from the Latin, as Matthew Paris saith. But this by the way, to shew how odious, and how pernicious Si­monie is.

Cyprian de Lapsis, saith. Non in Sacerdotibus religio deuota, non in Ministris fides integra, non in operibus misericordia, non in moribus disciplina. Episcopi plurimi, quos & hortamento esse oportet cateris & exemplo, diuina procuratione contempta. Procu­ratores rerum saecularium fieri, derelicta Cathedra, plebe deserta, negotiationis quastuosa nundinas ancupari; esurientibus in Ec­clesia fratribus non subuenire, habere argentum largiter velle, &c. Quid non perpeti tales pro peccatis eiusmodi mereremur? Adeo traditam nobis diuinitus Disciplinam pax longa corrupit &c. And de ieiunio & tent. 6. Simon Apostolorum tempori­bus vaenalem putans Spiritum Sanctum, Petrum donis aggredi­tur, & tentat emere potestatem, per quam plura lucretur. Haec sa­crilegij forma per omnia Officia, gradus (que) discurrit, & nihil in­tentatum ambitio praetermittit. Nec dubitet quisquam Diaboli esse negotia, & nundinatores eius, quicun (que) haec exercent commer­cia nec quicquam hu [...]usmodi abeo, nisi praemissa Apostasia, dona­ri. So that Simonie and Apostacie goe together.

What should I speake here of the infinite and insuppor­table discouragements, which both learning and honestie ioyntly suffer by reason of Simonie? when as an honest Schollar seeth before his eyes, an impossibilitie of com­ming to any place in the Church, his honestie being in this respect so lame, as it cannot stirre either hand or foot to climbe, or clamber to any such place by by-paths.

That reuerend and learned Bishop Iewell, in one of his Sermons before the late Queene Elizabeth of famous me­mory:Serm. in Psal. 69.9. The zeale of thy house hath eaten me vp. among many other excellent obseruations to the like purpose, saith thus: Loth I am to speake, quoth hee, yet the case so requireth. Maintenance of Learning, whereby an able and sufficient Ministry may grow and bee established in all the Churches of this Realme, is to bee wished for. The good estate of this noble Kingdome, the comfort of posteritie, the stay of religi­on, the continuing of the Gospel, the remouing of darkenesse, han­geth [Page 100] vpon it. One asked sometimes how it was, that in Athens, so goodly and great a Citie, there were no Physitians. To whom this answere was made, because there are no rewards appointed for them that practice physicke. The same answere may be made for our times; the cause why the Church of God is so forsaken, is the want of zeale to them, that should either for their courtesie, or for their habilitie, bee fosterers of learning, and increase the li­uings, where occasion is, and giue hope and comfort to learned men. What said I? Increase? Nay the liuings and prouision, which heretofore were giuen to this vse, are taken away. 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 Ministry, are not in their hands, to whom they are due. All other Laborers and Artificers haue their hyer increased double as much, as it was wont to bee: onely the poore man that laboureth and sweateth in the Vineyard of the Lord of hosts, hath his hire abridged and abated. I speake not of the Curates, but of the Parsonages and Vicarages, that is of the places, which are the Castles and Towers of fence for the Lords Temple. They seldome passe now adayes from the Patron, if hee bee 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 be 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 bee able to preach the Word vnto them out of season, and in season, and to fulfill his Ministry, 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, or in one Countrey, 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 mise­rie, which this plague worketh, would reach but to one age, it were the more tolerable. But it will be a plague to the posteritie, it will be the decay and desolation of Gods Church. Young men, which [Page 101] are toward, and learned, se [...] this. They see, that hee which fee­deth the flocke, hath least part of the milke: hee which goeth a warfare, hath not halfe his wages. Therefore they are wearie and discouraged, they change their studies, some become Prenti­ses, some turne to Physicke, some to Law: all shun and flee the Ministerie. And besides the hinderance that thus groweth by wicked dealing of Patrons, by reason of the Impropriations, the Vicarages in many places, and in the properest Market townes, are so simple, that no man can liue vpon them, and therefore no man will take them. They were wont to say, Beneficia sine Cura, Benefices without charge: but now may bee said, Cura sine Beneficio, Charge or Cure without Benefice. Thus and much more to this purpose said that peerlesse Iewell. And he concludes with a graue Exhortation to her Maiestie, as followeth: 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 prop and stay of the rest. I will say to your Maiestie, as Cyrillus sometimes said to the godly Emperours, Theodosius, and Valentinian, Ab ea, quae erga Deum est, Epist. ad Theod. pietate, reipub. vestrae status pendet: The good estate and wel­fare of your Common-weale hangeth vpon true godlinesse. 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 runne so farre. But if it may bee redressed, there is no other besides your Highnesse, that can redresse it. I hope I speake tru­ly, that which I speake without flatterie, that God hath indued your Grace with such measure of learning and knowledge, as no other Christian Prince. He hath giuen you peace, happinesse, the loue, and the hearts of your Subiects. Oh, 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 Vassallos, the [Page 102] Subiects and Bond-seruants of God. They remembred that God furnished them in their houses, and were not vnmindfull to fur­nish his House.

To this purpose also a graue and learned now Prelate of this Church in his sermon at Paules Crosse, thus said: Wee that are bred vp in learning, Ioh. Howson. 4. Nouemb. 1597. Related by De­mocritus [...]unior in his bookes of the causes of Melancholy p. 177. and destinated by our Parents to this end. We suffer our child-hood in the Grammar Schoole, which Augustine calls, Magnam tyrannidem, & graue malum, and compares it to the torments of Martyrdome; when wee come to the Vniuersitie, if we liue of the Colledge allowance▪ as Phalaris obiected to the Leontines, [...], needy of all things, but hunger and feare; or if wee bee maintayned but partly by our Parents cost, doe expend in Vniuersitie maintenance, books and degrees, before wee come to any perfection, fiue hundred pounds, or a thousand markes; if by this price of the expence of our time, our bodies and spirits, our substance and patrimonies, wee cannot purchase those small rewards, which are ours by Law, and the right of inheritance, a poore Parsonage or a Vicarage of fiftie pounds, per annum, but we must pay to the Patron for the lease of a life (a spent and out-worne life) either in annuall pension, or aboue the rate of a Copy-hold, and that with the hazard and losse of our soules, by Simonie and Periurie, and the forfeiture of all our spirituall preferment in esse and posse, both present and to come: What father after awhile will be so improuident, to bring vp his sonne, to his great charge, to this necessarie beggerie? What Christian will be so irreligious, to bring vp his son in that course of life, which by all probabilitie and necessitie, Cogit ad turpia, inforcing to sinne, will intangle him in Simonie and Periurie? whereas the Poet saith, Inuitatus ad haec aliquis de ponte ne­gabit; A beggars brat taken from the bridge, where hee fits a begging, if he knew the inconuenience, had cause to refuse it. So he. Let me conclude it with the wordes of our Democritus: This being thus, saith he, haue wee not fished faire all this while, that are initiated Diuines to finde no better fruits of our labour? Hoc est cur palles?Pers. Sat. 3. cur quis non prandeat, hoc est? Doe we macerate our selues for this? If this be all the respect, reward, and honour we shall haue, Martiall. Frange leues calamos, & scinde Thalia [Page 103] libellos; Let vs giue ouer our bookes, and betake our selues to some other course of life. To what end shall we studie? Quid me literulas stulti docuere parentes? What did our parents meane, to make vs Schollers? to be as farre to seeke for preferment, after twentie yeeres studie, as we were at first? Why doe wee take such paines? Quid tantum insanis iuvat impallescere chartis? So he. Honos alit Artes, Honor and reward is the maintayner of Arts. But the Ministerie is the Art of Artes. And that which God and Man hath appointed for the maintenance of the Mini­sterie, shall we call it the reward of a Minister? Alas: God helpe vs, if this were our reward, which at the most hath no correspondency to the worke of a Minister. For if wee haue sowne vnto you spirituall things, is it a great matter [...]f wee reape your carnall things? yea, Non magnum, sed mini­mum, saith Anselme, A very small matter. But shall the worke of our Ministerie so infinitely exceede that, which in no proportion can bee reputed a reward: and yet can wee not haue this poore recompense of our labour, though not of our function, to sustaine our poore bodies and studies, but we must pay as deare for it, as he that neuer saw Schoole may pay for this, or any temporall commoditie? If so, then frange leues calamos, & scinde Thalia libellos. Away with lear­ning, and consequently away with the Ministerie, yea fare­well all good Ministers. For euery Minister should bee an honest man, and no honest man will be a corrupt Minister: and consequently, no honest Minister will be a Simonist: and doth not Simonie tend then to the vtter abolition of the Ministerie? And what other Ministerie can be expected in a Church, where Simonie reigneth, then such as was vn­der Ieroboam? to whom Abiah King of Iudah said, Haue yee not driuen away the Priests of the Lord, 2. Chron. 13.9. the sonnes of Aaron and the Leuites, & haue made you Priests like the people of other Countries? whosoeuer commeth to consecrate with a young Bul­locke and seuen Rammes, the same may be a Priest. So Simo­nie driueth away all good men, and admitteth into the Church those that bee corrupt, of the basest of the people. Master Perkins that Reuerend man of God alleageth this, [Page 104] as one of the maine reasons of the rarenesse and scarsitie of good Ministers, namely, want of maintenance and prefer­ment for men that labour in this Calling. And what diffe­rence is there (I pray you) betweene want of maintenance or preferment, and the buying and purchasing of them? For so, preferment becomes a recompence of my mony, not of my Ministerie. I will relate the wordes of that good man. Men (saith he) are flesh and bloud, and in that respect must hee allured and wonne to imbrace this Vocation, Perkins. by some Arguments which may perswade flesh and bloud. The world hath in all ages beene negligent therein, and therefore God in his Law, tooke such strict order for the maintenance of the Leuites: but especially now vnder the Gospell, this Calling is vnprouided for, when it de­serues best of all to be rewarded; certainly (if Gods Law did not binde vs) it were a worthy Christian policy to propound good pre­ferments to this Calling, that thereby men of the worthiest gifts might be won vnto it, and the want thereof is the cause, why so many young men, of speciall parts, and greatest hope, turne to o­ther Vocations, and especially to the Lawes, wherein at this day the greatest part of the finest wits of our Kingdome are imployed; And why? But because they haue all the meanes to rise, wherea [...] the Ministerie for the most part yeeldeth nothing, but a plaine way to beggerie. This is a great blemish in our Church; and surely I wish, the Papists, those children of this world were not wiser in their kinde (in this point) then the Church of God: the reformation hereof is a worke worthy the labour of a Prince and people; and speciall care is to be had in it, else it will not be refor­med. For doubtlesse had not God himselfe in the Old Testament taken such strickt Orders for the liuings of the Leuites, they had beene put to no lesse extremities, then is the Ministerie of this age. And this reason added to the other makes them perfect, and all put together makes a reason infallible: For who will vndergoe so v [...]le contempt, and so great a charge for no reward? And where there is so great contempt, and so meane a reward, what maruell if a good Minister be one of a thousand? So this holy man. By all which we may both see the miserie of the Ministerie of a Church, where not onely the one moitie of Church-maintenance [Page 105] is impropriate. But the other for the most part is in Hucksters handling, the propertie of it, as of a pr [...] ­ferment and reward of a faithfull Minister, being altered by Simonie, and as it were made impropriate too: and consequently, we cannot but feele, and more yet feare the ruefull effects thereof, both in Church and Common­wealth.

Againe, for asmuch as Simonists are the most doughtie Non-residents, making vse of their Benefices, as Fishers doe of their lesser fishes, as baits to catch the greater fish, and so leaue the sweet fresh Riuers at home, to goe fish abroad in the mayne Sea (because, No fishing to the Sea, nor seruice to a King) whereas they might wisely with the Vine and Fig-tree, and Oliue-tree, Prouerbe. enioy their sweet priuate life in Gods Vineyard, feeding their harmelesse flocke, and not with the Bramble Abimelech, aspire to become, as Saint Peter saith, [...]: not examples to the flocke. Doing so, what else can come of it, but ruthfull ruine, as to themselues, so to the flocke of God? For Simo­nie doth necessarily imply Non-residency. For first, a Simo­nist, after the payment of his first purchase, is commonly inforced to liue priuately, to let out his Parsonage to farme, defrauding the poore of 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 Gen. 49.14. Adeo execrabilis est quorundam religiosorum ambitio, qua semper p [...]us am­biens, eo magis fit insatiabilis, quo sibi amplius indulge [...] ▪ extra [...]. Ioh. 22. tit. 3. Execrabilis. 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, [Page 106] seldome or neuer so much as once looke backe toward [...] their more homely home on the Playne, fearing belike the punishment of Lots wife, So eager they be with the wing [...] of Ambition to flie to the highest Mount of preferment, a [...] if there were no safetie but there: Those againe, lay out one to receiue three or foure at their returne: These, will giue Tria Beneficia pro vno Episco­patu. 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,M. Marb. 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 Bruni [...]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 A [...]les, Constat &c. It is reported that in the prouinces of France and Germanie, Note, that in those dayes, none were ad­mitted into the Ministerie, but withall they were in­stituted and admitted into a benefice, or some spirituall preferment. 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 [Page 107] 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 S [...]m [...]nia­call heresie, which first arose in the Church by impious ambition▪ may by the definitiue Sentence of the Councell, [...]acked with the censure of your authoritie, bee taken away; and rent vp by the ro [...]es: Lest if gold be mor [...] set by, the [...] God, Hee whose gentle­nesse is now dispised in his precepts, may afterwards cause [...]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 [...]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.

ALthough, when the Article of Simonie (among other enormities) came to bee considered of in the [Page 108] Councell of Trent, for reformation, it was cautelously pro­posed,Hist. Concil▪ Trid. l. 6. 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 M [...]r­bus Roman [...]-Catholicu [...], 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,1. Cor▪ 4.9. to become specta­cles for our pouertie, and contempt, which our very Calling suffereth of the vngratefull world.Ezra 8.22. 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 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 [Page 109] 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 bro [...]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 Presente [...], 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, [Page 110] but for [...]uer af [...]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.Can. 1. p▪ 2. q. 1. Quos. For as Gelasiu [...] saith, Dantem parit [...]r & accipientem damnatio Simoni [...] i [...]u [...]lui [...]: The giuer, together with the receiuer is in [...]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 Ven [...]tus p. 2. to restraine the sinne of Simonie saith: Cum detestabile Scelu [...] Simoniac [...] prauitatis tam Diuinorum, quàm Sacrorum Cano­num authoritas abhorreat at (que) damnet: nos considerantes, quod plures poenarum grauitas, quam Dei Timor arc [...]re solet à vo­luntate peccandi, ac sum [...]is defid [...]rijs affectantes, vt horum p [...] ­steferum vitium non ex vsusolum, sed etiam mentibus hominum, saltem propter poenarum metum pe [...]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 pr [...]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 [...]ignitie soeuer, whether Ciuill or Ecclesiasticall, giue [...]s or receiuers, principalls or accessaries, in the same penaltie of Simonie, and that is, suspension from the execution of their pla [...] and function, and excommunication, not to bee ab­solued, but by the Noting the hainousnesse of this sinne, which none but the Pope can absolue; as also what a deare excom­munication that must needs proue, the absolution whereof can­not be redee­med, but at the Popes own Holinesse hands. For all reserued cases, are his Holi­nesse proper fees; as Bi­shops Palles, and Saints ca­nonizations, &c. Pope himselfe, except in the ve­ry point of death. Extrau. qo [...]. 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 [Page 111] better pre [...]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 in [...]ending (as the sequell proueth) a reformation; after much adoe, and long debatemen [...] 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 for [...]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 at (que) idoneis Parochis gubernari: id vt diligentius, ac rectius perficiatur, statuit Sancta Synodu [...], &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 k [...]ow any to be fit for that function, to bring their names, that a diligent inqui­ry may thereupon be [...] 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 [Page 112] 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 three of those Examiners, which he will, to ioyne with him in the Examination of a fit succeeding Incum­bent. And these examiners, being men of qualitie, shall sweare by the holy Euangelist; that setting aside all humane affection, they shall faithfully execute their Office. And let them take heed, that vpon the occasion of their Examination, neither afore, nor after, they finger any fee: least otherwise, as well they the receiuers, as their giuers, incurre the sinne of Simonie, from which they cannot be absolued; vnlesse they forgoe all their Benefices, vpon what condition soeuer formerly obtained, and become incapable of any afterwards. And at euery Prouinciall Synod, they may bee called to account, and if they be found faultie, to bee punished, as the Sy­nod shall appoint. N [...]w vpon euery such foresaid Examination, those whom the Examiners approue of most for their sufficiencie, shall be commended to the Bishop; and of those, let the Bishop choose him, whom hee shall iudge most fit, and vpon him, and none else, shall the Patron conferre the Benefice. All other formes of institution, let them be holden for surreptitious, notwithstanding any exemption or priuiledge heretofore to the cantrary whatsoe­uer, or to whomsoeuer.

Thus this Councell. And although, I confesse, this Chap­ter (as also the whole Councell, containing the whole My­stery of iniquitie) is very perplexedly compiled, as if the Councell meant no such matter, though so speciously pre­tended (as the judicious Reader may easily discerne, when hee reads the Chapter it selfe, being full of reseruations and equiuocations) yet the reading of this Riddle may open a way to stop and stay this fretting Gangrene: the Pearles gathered out of this mud, may serue to hold our Simonia­call Merchant from dealing in other merchandize; A sword framed out of this Forge, may cut off the head of Si­monie; and a line drawne from the windings of this Circle, may regulate and confine all irregular and Simonia­call persons.

[Page 113]Yet after all these wayes, which haply may proue either irksome to him, that hath not gone them before, as for the Patron to be put to the; Oathor wearisome, to make them passable; there is a shorter cut (I confesse) to a more spee­dy reformation, but that it is very hard to hit vpon. It can­not better be described, then by setting downe an example or two of those that haue gone this way. And heere wee haue a noble Precedent in the Emperor, Henry the Fourth. It is recorded by the late reuerend Bishop of Winchester, in his Booke of Christian subiection, and Antichristian rebellion, the third part, and taken out of Lambertus Scafn. in An­no 1075. that this Henry the Fourth, in the vacancie of the Abby of Fuld, being sollicited very ambitiously by sundry Monkes and Friars, competitors for the place, on the sud­den, as led by a diuine spirit, chose one Ruzelin, a good honest poore Monke, that dreamt of no such matter. The like also this Emperour did vpon the vacancie of the Abby of Loressan.

For conclusion, it were to bee wished, that, for the more carefull cure of this cursed cankered sinne, all, not onely profest Recusants, but Church-Papists, such as will come to the Chu [...]ch but once a moneth at most, may bee by Act actually and potentially depriued & dispossessed of all pre­sentatiue power whatsoeuer, in disposing of any Church-liuing: And that for the better discouery, euery Patron presenting, shall presently take oath, not onely of Allege­ance, but of Supremacie, this being the Lidius Lapis, or touchstone to discerne a true Christian, from a counterfeit Catholike, and a good Patron, from a craftie Romish La­tron. For can the flocke bee in safetie, when the dog is of the wolfes prouiding? And will not such a wolfe, bee sure to prouide such a dog, as the Holy Ghost speaketh of by his Prophet (Esa. 56.10, 11.) either some dumbe dog, or lazie and sleepy mungrell, or ranging spaniell, or rauenous hound? Such as are muzzled, either ignorant, and cannot; or can, and will not; or would, but dare not barke at sinne and sinners? Or whose mangie manners are enough to in­fect [Page 114] his whole flocke? or whose rangeing Non-residence, giues the wolfe leaue to prey the more securely? or whose rapatious and rauenous auarice deuoureth no lesse, then doth the wolfe? or in one word, all of these, of necessitie some grand Simoniacke, so deepely drenched and bemud­ded with Simonie, that he is for euer after (so vnspongiable is this pitchy sinne) both a laughing stocke to the wolfe, and a stumbling blocke to his owne flocke. For a Simonist he must needs bee, and that some vnlettered Capito, whom Popish Patrons amongst vs preferre to their Benefices, ac­counting such money well got, which they bestow in tam pios vsus, vpon such pious vses, as the maintenance of their Masse-Priests. So that by this meanes the wolfe must bee maintained by the Simoniacall Pastor.