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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50760	A general discourse of simony by Ja. Metford.	Metford, James.	1682 (1682)	Wing M1938; ESTC R1780	70,265	175

for the Edification of the Church any desire for the safety and glory of your Countrey any pity for your own souls any tenderness for your families any aim at your own peace within or at a good name from abroad if you have any love for Learning or Reward for virtue or kindness for Modesty abhor these vile practises The Jews were thought to worship Bacchus because they had a Golden Vine in their Temple and won't men think you worship Plutus that have brought the Bank thither Silver shrines may very well become Diana's Temple but more pure souls the Temple of Christ Let the Priest have leave to purchase the Ministration when the Deity is a Golden Calf But to give or take Money to worship the pure Jesus is more absurd than to offer Wine to the Nymphs and Water to Bacchus than to throw Bones to the Horses and Hay to the Dogs Is it not more gallant in Peter and Elisha to disdain earthy mens proffers than in poor-spirited Gehezi to run after them Do holy men boast Silver and Gold have we none and are we such ignoble minds as to think we can't be saved without them That Princes amass treasures is a sign they are unhappy Angels and glorified Spirits that injoy perfect bliss refuse it Pots of Ointment and rich Washes are the purchase of the deformed a native beauty needs no paints nor fairdings 'T was a biting conceit of the Poets that the Carcase of the Sheep that wore the Golden Fleece Dist 88. c. Negotiatorem was good for nothing And hence peradventure came St. Hierom's advice Negotiatorem Clericum quasi quandam pestem fuge Leo in his Epistle to Bishop Anatholius assures him Virum Catholicum praecipuè Domini Sacerdotem sicut nullo errore implicari ita nulla opum cupiditate violari oportet Tert. reports that Enoch delivered it as his judgment Lib. De cultu faemin that Silver and Gold were ab angelis malis inventa Had he said the Simoniacal use of them had been from the instigation of the Devil good men would have closed with the opinion Athenagoras Leg. pro Christianis as a man of the old Christian make calls these covetous souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as less worth than their treasures De Relig. c. 1. The best Lactantius can say of them is Quibus rebus nemo melior nemo justior fieri potest No man was ever made more just or more upright by them Hence he observes the most vertuous Heathens abjecerunt omnia ut solam nudamque virtutem nudi expeditiùs sequerentur rejected all their pelf to render themselves more sleet in the pursuit of virtue It seems the Philosophers had a clearer apprehension of them than our drossy souls too deep immersed in matter for they held them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as voluminous Gowns that hinder our walk and so do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Demophilus speaks V. Gal. edit opuscula p. 3. 'T is strange that a Christian should damn himself to gain what these brave Heathens slight 'T was beyond my expectation to hear Acosta say Quizacoalt the God of Riches was the most honoured Idol amongst the Cholutecas yea in all America Acost l. 5. c. 30. but he confines it to the Merchants Our Simonists being of the same trade are not unlikely to joyn with them yet 't is an unaccountable madness that a man should run such infinite hazards for what can do him so little service Could he buy Heaven and Glory the pardon of his sins the favour of God the blood of Christ or ransome his ruin'd soul by it 't were the more excusable But when it will not purchase him an hours piece of conscience nor a minutes continuance in this vale of misery when his time is come but that with Judas he must cast his unjust gain away in fearful desperation and shut up his days in the blackest Clouds of vengeance Sith his head must ake though incircled with a Golden Diadem his Foot rage with the Gout though in a Golden Slipper his heavy Heart must sigh bibit licèt Gemmas though he drink Cordials of Pearl and cannot sleep though he sinks in Down Cypr. l. 1. ep 2. as the eloquent Primate of Carthage hath it who can excuse them from acting worse than children that beat out their strength in pursuing Butterflies since children lose but their labour but these lose Christ Heaven Glory Soul Body and all Comfort eternally by it To be poor at worst is but an afflicting state but to be Simoniacal is a damning State By such luckless Acquests men add more guilt to their consciences than Gold to their Purses How literally do these unhappy souls construe and apply the Satyrist's ironical advice Vende animam lucro Pers Sat. 6. but why may he not sell his soul that thinks it lawful to sell his God and yet sure he makes but a bad Title for the Purchaser never gets him But stay we are slipt into an Ocean of discourse by following the strong stream of Simony into the bottomless Sea of Avarice and in truth there it begins and there it ends The Root of all evil is the Root of this too and 't will be hard to destroy these profane branches without plucking up the Root For as Polydor Virgil observed reckoning up the punishment of Simony privatur Sacerdotio De Invent. lib. 8. c. 3. in fino dignitate ac praefectura dejicitur infamis habetur multisque aliis afficitur probris at length adds Tanti criminis sola est avaritia parens Timon observes that covetous that covetous desires are the Elements out of which men may spell all sorts of evil and have composed this fowl Monster Whoever can make the best assault upon Avarice will be the most fortunate man in the suppression of this most insolent crime It hath hitherto been too hard for all the moral attaques of God and Man of the Old Testament and the New of Prophets and Apostles of Councils and Parliaments of Canons and Statutes of Conformists and Non-Conformists As diseas'd Bodies have lost their true Gusto so have these Covetous Souls lost the sense of true praise and are as difficult to be reclaimed as men perfectly stupid are to be taught But we may well pity them Sen. ep ad Lucil 168. for as Seneca often notes In nullum Avarus bonus est in se pessimus he is kind to none but most unkind to himself loading his Soul with sins his Name with scandal and his heart with cares Yet since he is also a shame to his Church and Country we will rise up and call that Senate blessed that shall consider this sin as the Nations great Grievance Religions scandal the Churches damage and every private mans injury who himself his Children or Relations may hereafter be qualified for Church-preferments and shall accordingly endeavour to perfect blest Elizabeths design by making all Presentations void and forfeited that shall be clogged with any gifts payments promises Bonds of any sort Covenants or other Instruments whatsoever Since the Patrons duty is no more than to search out and his right to no more than to present a learned and pious Guide to the People to lead them the straight way to Heaven The Laws of the Land are or may be made sufficient to curb all Exorbitancies of an Incumbent without the Patrons By-Laws which are and will always be made to his private against the publick benefit May they also farther provide according to the ancient Law that no sales of Advowsons may be good unless they are made in Fee-simple By which these subtile Traders will be forced upon a new strain of Invention to cheat the world and a poor conscientious modest and grave Divine may stand as fair for preferment as a Golden Ass Worldly souls fear men more than God and Laws more than Gospel being led by sense rather than faith Luc. 16.14 The Scriptures shew that the careless neglected but the Covetous derided Christ and much more will they the clearest products of Reason and Religion and therefore we call for the scourge of Laws which are most proper for the Fools backs that can't be perswaded by the strongest Arguments to which therefore I leave them FINIS POSTSCRIPT APologies are never excusable but where there are errors real or believed and here they are too visible to need an Asteric the Authors distance from the Press hath given security to some Erratas to pass uncontrouled and many Marginal Citations stand awry sometimes advanced too high and at other times depressed too low which will need the ingenuity of a kind Reader to rectify to whom the Author will hold himself a Debter for his pains and impose no farther trouble on him but to add these few words to Page 84. The right of the Crown to the first Fruits and Tenths in England accrues from a joint consent of the whole Church by an Instrument passed in full Convocation in the reign of Hen. 8. A. D. 1534 Godwin Hist of Hen. 8. to transfer the same which were resigned to the Church again after twenty years possession by Queen Mary Godw. in vit Mar. A. D. 1554 as judged unlawful for her to hold yet the emptiness of her Exchequer caused her to reseize them not long after for supply of present wants Since which time they have continued in the Crown without interruption wants being as easy to be pretended now as ever and can never fail to a Covetous mind

gratia vocitatur Ambr. ib. 'T is called grace in regard it comes gratis And 't is true what he says elsewhere Id. In Luc. c. 4. non enim pretio taxatur gratia Dei Gods grace is not to be rated by money Will you read the judgment of that pious Bishop Jer. Tayler concerning your Entrance Ductor dub l. 1. c. 2. r. 5. n. 17. His intentions says he cannot be right who by any indirect arts doth enter for that which doth not begin at God cannot be for God Non enim ambitione vel pretio sed probatae vitae disciplinarum testimonio ad honoris sacerdotis insignia oportet promoveri said the Emperor Theodosius He therefore who Simoniacally enters fixes his Eye and heart upon that which he values to be worth Money not on the spiritual employment he that comes into the Field with an Elephant cannot be supposed to to hunt a Hare The true reason why such a one turn'd Priest was because he could reach no more profitable imployment 2. The Incumbent hath a very tickle hold that thus enters for as was suggested before if any will discover he is both out and undone In regard the Statute not only makes the Church void and so he loses all his charges of Institution Induction First-fruits c. but amerces him as also the Patron in the double value of one years profit of the Living thus enterd Which 't is probable may be more than he is worth For the valuation is not to be according to the Kings Book but what it can be let for as Sir Edward Coke in his Exposition on the Statute affirms 31 Eliz. 6. and so do all other Law-Books that I have seen Add to this that the Incumbent is for ever disabled to hold that Living And by the Canon-Law is incapacitated to obtain any other preferment whatsoever in the Church These Incumbents are the worst sort of Bandogs and must be at every conscious Persons whistle And suppose them compelled in against him as Witnesses he must bribe deep to make them forswear themselves for his security This State is so uneasy that I knew one to droop and die away with discontent at the insolency and chargeableness of an Intermedler May all men consider they purchase slavery rather than preferment and ruin their worldly as well as heavenly joy by these courses And the Parishioner may lawfully deny his Tythes if he can prove the Simony as it was resolved in Sir John Howse and Wrights Case in Easter Term Hob. 467.168.177 Jac. so dangerous a thing is it for such an Incumbent to sue for his profits 3. He is to consider he hath an Oath to swallow and his Conscience is very large if he can get it down The substance of it was decreed in the first Council at Oxford under Stephen Langton Anno Domini 1222 in these words Quod propter praesentationem illam nec promiserit nec dederit aliquid praesentanti nec aliquam propter hoc inierit pactionem That he gave nor promised not only no Money but nothing at all nor entred into no Bargain so that all Bonds and Contracts were to be sworn against as well as Money But the Oath that is now administred is in the 40th Canon of those published by the Convocation at London 1. Jac. Anno Dommini 1603 in these words I. M. N. do swear that I have made no Simoniacal payment Contract or Promise directly or indirectly by my self or by any other to my knowledge or with my consent to any Person or Persons whatsoever for or concerning the procuring and obtaining of this ecclesiastical dignity place preferment office or Living nor will at any time hereafter perform or satisfie any kind of payment contract or promise made by any other without my knowledge or consent so help me God through Jesus Christ And is a Bond for Resignation no Contract and doth it not carry the force of a promise And though it name no Money yet doth it not indirectly imply a Resolution to content the Patron in what he shall demand or be undone And is there any other reason of these Bonds but to commit legal Simony and to perjure without trouble of conscience This can be no less Simony than if the Bond had been for Money sith the Patron might refuse to call for that if he pleased and so may here too But then if he do call for it all the world will conclude to use Sir Simon Degg's own words That the Incumbent must pay what the Patron will demand Degg p. 1. c. 5. or else forfeit the Bond or lose the Living and so be undone Officiperda and a Jack out of Office I know nothing therefore can excuse such a man from perjury but the mystery of Jesuitisme The Incumbent should also mind that the words Simoniacal payment Contract or promise are not strictly to be reduced to the statute-Statute-sense For these kind of Oaths are elder than the Statute by many ages and the words of Canons are to be understood canonically and ecclesiastical Convocations speak in ecclesiastical sense and therefore they are to be taken largely for such compact as the Canons determine to be Symoniacal And the Canons exclude aliquam propter hoc pactionem any kind of Contract whatsoever in consideration of a Presentation so that Bonds for Residence or for not holding two Livings might be Simony within the Canon and consequently within this Oath though they are good designs and correspond with our good Laws and bind men to nothing but what was their duty before And yet supposing those Bonds lawful they will no more justify Bonds for Resignations than a Bond for good behaviour can justify a Bond to set the Town on fire there being no Law nor honesty in Bonds for prophane Resignation but enough to require our good a bearing which is sufficient to evince that Sir Simon Degge did ill couple Bonds for preferment of a Son with Bonds to avoid Pluralities or non-Residence which were forbidden by the Canon and the Laws of this Land However I assure my self that Patrons which are for Bonds of Resignation will never be for Bonds against Non-Residence or Pluralities since Non-Residents and Pluralists are their usual Customers 4. Such Incumbent may consider himself of little use to the Church in which he is for we have already shewed the Patron and all others that are conscious of his Simony must despise him as a perjur'd wretch How can he bless says a Father that is accursed or sanctify others that is himself unholy or communicate Christs body that is not of his body Dist 81. c. Maximianus So says the law Qui sancti non sunt sancta tractare non possunt He cannot reprove their vices lest they should thereby be provoked to tell the truth and out the Reprover And he must be of the Patrons Religion against the 39 Articles or any part of them as they require Nor can he