Common Places, Part 4 · Chapter 2
The ſecond Chapter. Of the receiuing and not receiuing of rewards, gifts, and offices. And alſo of goods Eccleſiaſticall, and the immunitie of Eccleſiaſticall perſons.
In 2. Kings 5. verſe. 16. Miniſters of the word hauehave licence to receiue gifts and rewards.THat which is propounded cannot in one anſwere be determined, ſéeing it is a thing in it owne nature indifferent, as that which ſometime is rightlie & ſometime naughtilie done. Looke in 1. Sam. 9. 7But that it is lawfull for Prophets and Miniſters of the word of God to receiue rewards and gifts, wherewith they maie maintaine their life, manie reaſons doe confirme. For in a common prouerb it is ſaide, The labourer is worthy of his reward. Mat. 10. 10 1. Tim. 5. 8Which prouerb being true, Chriſt and his Apoſtles vſed the ſame. Further Paul ſaieth (which thing he gathereth out of the newe Teſtament) He that ſerueth at the Aultar, 2. Cor. 9. 1…liueth of the Aultar. And Chriſt did more largelie expound the ſame in ſaying: Ibid. v. 1. In 1. Sa. 9.…He that laboureth in the Goſpell, let him liue of the Goſpell. Neither ought ſuch an exchange ſéeme to bée vniuſt, 2. Cor. 10. 6That they which ſowe ſpirituall things, ſhould reape carnall things: yea rather it may be called the change of Diomedes and Glaucus, ſéeing a great deale leſſe is receiued than that which is giuen. Of this doeth the Apoſtle purpoſelie treate in the firſt Epiſtle to the Corinthians, where amōg other things he expreſſelie writeth: 1. Cor. 9. 7.Who goeth a warfare at his owne charges. But it is no obſcure thing, that the miniſterie is a certaine holie kinde of warfare. Wherefore we ought not to defeate it of his wages. Furthermore he alleageth out of the Lawe: Thou ſhalt not mooſell the mouth of the Oxe that treadeth out the corne. Ibid. v. 9. Deut. 25. 4.And if ſo be that meate muſt be fréelie giuen vntounto the Cattell which labour for our liuing, why ſhall not things neceſſarie for their liuing be alſo giuen vntounto Miniſters, that labour daie and night for the ſaluation of ſoules? Paſtors alſo hauehave fruite & liuing of their flocke. Are not huſbandmen & planters of vines maintained by their labours and fruites? So that the Prophets and miniſters of the Church, whē they féede the children of God, and huſband them as the ſpirituall huſbandrie, they hauehave a right to be nouriſhed and ſuſtained thereby. Yea and Paule who receiued nothing of the Corinthians: 1. Cor. 9. 15 1. Theſ. 2. 9and among the Theſſalonians laboured with his hands, And was oftentimes in hunger, thirſt and nakedneſſe, 2. Cor. 11. 27. &c. 2. Cor. 11. 8.yet did he receiue thoſe things which were ſent from other Churches: and he ſo praiſed that ſacrifice of theirs, Phil. 4. 18.as he called them a ſwéete fragrant ſmell. Chriſt alſo commanded his Diſciples that they ſhould eate ſuch things as were ſet before them, Luk. 10. 17.aſking no queſtion for conſcience ſake. And Pharao, otherwiſe an Ethnick Prince, fedde Prieſts from his owne table. Wherfore in the time of a grieuous dearth, when as other men were conſtrained to ſell their inheritance, they ſtill retained thoſe things vntounto them. And in the firſt Epiſtle vntounto Timothie we reade, 1. Tim. 5. 17that The Elders ſhould hauehave double honour done vntounto them: eſpeciallie they which labour in the word and doctrine. Ioh. 13. 29.The Lord himſelf alſo had purſes of Almes, which he committed vntounto Iudas, and he was maintained by the wealth of the holie women which accompanied him. And the Apoſtles receiued their liuing of the faithfull, not onelie for themſelues, 1. Cor. 9. 5. Phil. 4. 10.but alſo for their wiues which they led about with them, as Paul vntounto the Philippians teſtifieth. Ioſeph as it is written in the Booke of Geneſis, Gen. 41. 40receiued rewardes of Pharao: by the which he honorablie maintained not onelie his owne life, but had alſo for his father and brethren which went downe into Egypt vntounto him. Moreouer Salomon when he gaue giftes, 1. King. 10. verſe. 10. & 13. Gen. 20. 14did alſo receiue gifts of the Quéene of Saba. Neither did Abraham refuſe oxen, ſhéepe, golde, and ſiluer, which were giuen vntounto him by Pharao, when he had reſtored vntounto him his wife Sara, Gen. 14. 22.who neuertheleſſe refuſed to receiue anie thing of the King of Sodom, leaſt it ſhould hauehave bin thought that he had bin inriched by him. Yea and let vsus call to minde the hiſtorie of the holie Prophet, 2. king. 5. 16 2. king. 4. 42namelie of Elizeus, who, when he would receiue nothing of Naaman, yet did he not reiect the gift of that man which came from Baaſalizack: a gift I ſaie of the firſt fruites, that is, of xx. barlie loaues and of new wheate corne. Alſo Elias refuſed not to be fed by the widowe of Sarepta. 1. kin. 17. 10Yea and the children of the Prophets which hid themſelues in the dennes by fiftie and fiftie, 1. king. 18. 4receiued dailie ſuſtenance of that godlie man Abdias, which was the ſteward of Achab the King. Wherefore we hauehave examples and teſtimonies ynowe, in the holie Scriptures, whereby it is confirmed, that it is lawful for Prophets & Miniſters of the worde of God, to take a liuing of them whom they bring vp and inſtruct in godlie doctrine. Hitherto alſo pertaineth the Law giuen by God as concerning the honoring of parents: Exo. 20. 12.Num. 18. 24and the maintenāce of the whole Tribe of Leuie by tythes. Laſtlie, the reaſon that perſuadeth this is verie plaine: all men know, that the miniſterie of the Church is a thing verie labourſome, which exerciſeth and requireth the whole man, if he will doe his duetie. So that he hath no leiſure to exerciſe other Arts and functions, whereby he might get his liuing. For the which cauſe, vnleſſe he ſhould receiue a liuing of his flocke, he ſhoulde be conſtrained to die with hunger. Neither muſt he raſhlie attempt ſo to doe, leaſt while he ſéeke to liue by anie other meanes, the flocke of Chriſt ſhould be defrauded of ſpirituall nouriſhment.
2 But thou wilt ſaie: what if peraduenture he ſhall hauehave whereof to liue either by Patrimonie or by inheritance, Whether miniſters hauing wherewithall, otherwiſe may take ſtipends.or that he hath ynough wherewithall both by occupation to maintaine himſelfe, and by miniſterie to gouerne and féede well the Church? Which the Eccleſiaſticall hiſtorie teacheth to hauehave happened vntounto ſome. For they ſaie that Spiridion receiued litle or nothing of his Church: when as neuertheleſſe he executed the office of a Biſhop, and therewithall exerciſed the Art of a Paſtor. Which alſo Paul and Barnabas ſometime did. 1. Cor. 9. 6.The matter is hard to be iudged, for daungers are not wanting of each ſide. For if he take a liuing of the Church, ſuch a one perhaps ſhall offend his flocke, which will thinke him to be too much addicted vntounto gain, for that he ſéeketh to liue by other meanes, when he can be maintained of his owne charges. But on the other part, if he receiue not the ordinarie profite, he ſhall grieue and cauſe to be enuied ſuch as receiue ſtipend of the Church to liue by. And it will eaſilie come to paſſe, that men of his Pariſh, when they hauehave not yéelded vntounto him the accuſtomed ſtipend, they being allured by ſuch a cuſtome, would afterward denie the ſame to the ſucceſſour. So that ſuch a man in my iudgement maie receiue the vſuall profits, but to beſtowe the ſame among the poore, and conuert it into good vſes, that it may be prouided as much as is poſſible that the weaker ſort take no offence. Beſides this I thinke it méete to conſider that Chriſt himſelfe ſéeing he was God, Luke. 8. 3.might eaſilie hauehave taken both offices vponupon him: namelie to execute perfectlie the office of preaching, Chriſt and ye Apoſtles liued at the charges of the godly.and therewithall alſo to hauehave gotten his liuing with his handes: which neuertheleſſe he did not, but as we ſaide before, liued vponupon the Almes of the godlie. 1. Cor. 9. 6.Yea and the Apoſtles which were plentifully repleniſhed with the holie Ghoſt, nor néeded great ſtudie, might eaſilie hauehave taken both charges vponupon them: yet they did it not. Which I ſuppoſe was therefore doone, becauſe it ſhould not bée thought that this cuſtome ought to be required of miniſters. Séeing therefore it hath bin ſhewed, that it is lawfull for them, 1. Cor. 9. 7.both to inioy their right and to receiue foode and raiment, it is to be added, Paſtors muſt doe their duetie with a good courage.that they on the otherſide with a good courage ought to doe their duetie, leaſt they be iuſtlie accuſed of negligence. For Paul tooke his arguments from thoſe dueties and artes which be verie labourſome: namelie from warfare, huſbandrie, and from ſhepheards craft. No man is ignorant how manie and howe great be the labours of warfare. And the troubles which ſhepheards hauehave, Gen. 31. 40Iacob expreſſed when he was at variance with Laban his father in law. For there he made mention of the watchings, cold, heat, violence of Lions, Wolues and theeues. But as touching husbandrie, how hard that is, we hauehave no neede to declare, ſéeing we hauehave ye afflictions and vexations thereof continuallie before our eyes. So as Prophets and miniſters are hereby admoniſhed that they receiuing foode and ſuſtenance, ſhould not be daintie of their labours, but ſhould diligentlie and with courage behaue themſelues, while that they be able in reſpect of their age and health: which thing I therefore ſpeake becauſe that euen they which hauehave loſt their ſtrength, and who are vexed with grieuous diſeaſes, ought to be excuſed, nouriſhed and cheriſhed as though they laboured.
The miniſters may not without great offence be denied their ſtipends.3 Theſe things thus concluded, it is requiſite to ſée how gréeuouſly they ſinne, which either denie or vnwillinglie yéeld ſuſtenance vntounto the Prophetes and miniſters of God. Which not onelie ſome of the Anabaptiſtes doe, but alſo verie manie of them which would ſéeme Goſpellers. And of the cauſes of this enuie (I will not ſaie vngratiouſnes) towardes miniſters of the Church, I ſée that there be manie rootes. For ſome be mooued with couetouſneſſe, and thinke it to be loſt whatſoeuer is giuen to the miniſters of the Church. Others ſéeme to be moued of an vnſkilfull zeale: 1. Cor. 9. 6. Ibid. 15.for they hearing that Paul and Barnabas laboured and receiued no reliefe of the faithfull, are of the opinion, that all the miniſters of the Church ſhould doe the ſame. But the argument is naught: for of a particular and priuate fact, they bring in an vniuerſall lawe, when as rather it ſhould bée concluded on the contrarie, neither ſhould all miniſters be charged by one example. So it is ſaid to be done at this daie in that part of Polonia where the Waldenſian brethren do gouerne the Churches: The brethren of Waldenſis.for they put ye people to no charges for their liuing, but they liue of their owne labours, and thoſe things that remaine they beſtowe vponupon the poore. Hereof it commeth that the noble men of that prouince, which triumph ouer others, hauehave Euangelicall Paſtors, and (as méete it is) doe maintaine them, ſaying, that they hauehave true Paſtors, and that others be rather bellie gods than miniſters of the Church. The third roote is, that certaine hypocrites crept into the Churches, and the more to allure the mindes of the people, they faine that they would yéelde of their owne right, and that neither they would hauehave yéerelie rentes nor certaine reuenues. Which doubtleſſe at the firſt ſhew abuſed ſimple men: for they were perſuaded that they would liue of their own. But the craftie men began afterward to beg from doore to doore. Wherefore when they had gotten large liuing, they were by wiſe men called not beggers but bellie gods. Another occaſion was giuen vntounto this diſeaſe, in that they liued idlie: neither tooke they care of the Lordes flocke, by whom they were maintained in ſteade of miniſters: as at this daie there doe an innumerable ſort of Monks and Abbots, Carthuſians, Benedictines, and ſuch like. Againſt whom all things agrée by rule and ſquire, which Auguſtine hath written in a little booke of ye inſtitution of Monks whom he would hauehave altogether be conſtrained to labour with their hands. Auguſtines booke of the inſtruction of MonksLaſtlie the incredible abuſe of Eccleſiaſticall goods, and the vnmeaſurable greatneſſe of them is an offence vntounto men. For there is no equal particion made of them. There be of them which hauehave a thouſand, ten thouſand, a hundreth thouſand, & two hundreth thouſand crowns, which they lauiſh, waſte and ſpend vppon moſt wicked vſes. And thus for the moſt part, we ſée it come to paſſe that they which hauehave moſt, doe labour leaſt, nay rather they vexe the Church of Chriſt, and in miſerable wiſe afflict the ſame, when as notwithſtanding by ye office of Iuſtice diſtributiue much reward ſhould not be giuen, vnleſſe it be to them that deſerue wel of the common weale: and that Iuſtice, which is called commutatiue, forbiddeth anie thing to be receiued, vnleſſe altogether ſo much bée rendered againe.
4 There remaineth that we declare when it ſhall not be lawfull to receiue. When it ſhall not be lawfull to receiue giftes & ſtipends.Firſt if they that giuegive and receiue giftes and ſtipendes of this kinde, thinke them to be an hire and reward of ſpirituall giftes, as though it ſhould be lawfull to buie and ſell them: ſuch marchandize is vniuſt. For Chriſt ſaide, Matt. 10. 8.That which ye hauehave freelie receiued, giuegive you freelie. Further in planting of Churches and in ſpreading of the Goſpell, if men ſhoulde be burdened with this kinde of charges, and ſo burthened, as they will not imbrace the heauenlie doctrine: it muſt not be taken of them, but Paul muſt be followed, who preached fréelie vntounto the Corinthians: 2. Cor. 11. 9and iudged that all things ought to be ſuffered, leaſt the worke of God ſhould be diſſolued. Alſo ye liuing of the miniſter muſt not be extorted frō thē which are preſſed with extréeme pouertie. Which I therefore ſpeake, becauſe in Poperie there were manie Teſtaments made, by which ſimple men (I will not ſaie fooliſh, fond and ſuperſtitious men) bequeathed ſuch and ſo manie of their goods vntounto Moonks, vntounto the builded buildings of Temples, vntounto the ornaments of Altars, vntounto Maſſes, and foundations, as they brought their Children or right heires vntounto extreme pouertie. Such Teſtaments were againſt duetie, and without controuerſie ſhould hauehave bin cut off. There were alſo manie Tyrants, who, when they had moſt vniuſtly taken awaie by violence the goods of the poore, would inrich the Miniſterie of the Church with ſome part of that praie. Briefely they muſt not be taken, when as the glorie of Chriſt is obſcured, or elſe where manifeſt offence doth hinder the courſe of the Goſpell. Howbeit when ſuch daungers are to be feared or not to be feared, if mans reaſon doe not attaine vntounto it, the ſpirit of Chriſt doeth readilie ſuggeſt. As touching the greatneſſe of charges, let there be vſed a certaine and iuſt meaſure, that there be no more taken than is méete. And theſe cautions muſt be vſed, in certaine caſes, and not onelie in theſe caſes which I hauehave rehearſed, but alſo in the like. But by an ordinarie and vſuall cuſtome, and where the Goſpell is receiued, and the Churches are rightly ordered it is a iuſt lawe, and the commandement of God requireth it that wée ſhould prouide liuing for Miniſters, and that no baſe liuing, but ſuch as thereby they may honeſtly maintaine themſelues and theirs. But there can be no generall rule without exception determined of: for as we ſaide at the beginning, ſometime it is rightlie receiued and ſometime wrongfullie. The Pope preſcribed to himſelfe a generall rule without all exception: namely that he may take alwaies and of all men, and that he may wring from whomſoeuer he can, that he may draw all manor of goods vntounto him: ſo as he may iuſtlie be called the ſhipwracke of Patrimonies, and the vnſatiable gulfe of poſſeſſions.
5 As touching the receiuing of gifts and ſtipendes by Miniſters of the Church, I think it hath beene ſufficiently ſpoken. Of ciuill rewards.Now is it meete to ſpeake of rewards and giftes in Ciuill affaires. And I thinke it needeleſſe to diſpute whether it be lawfull for priuate mē to giuegive giftes one to another, neither is it doubtfull, whether it be lawfull for priuate men to giuegive any thing vntounto their Magiſtrates, ſo it be not done for corrupting of iuſtice. Nor doe we contend, whether o… the other ſide a Magiſtrate maie giuegive any thing vntounto priuate men and their ſubiectes, for theſe things be lawefull, and perpetuallie hauehave beene lawfull, ſo it be doone with reaſon and honeſtie. Whether it be méete for ſubiects to receiue penſions of ſtrange Princes.But this commeth now into controuerſie, whether the ſubiects of any Magiſtrate maie lawfullie take penſions and gifts of ſtraunge Princes, and whether that be for the common weale. VntoUnto this I anſwere, that it is a daungerous and verie hurtful thing to the commonweale. For ſuch maner of men ſerue not one but two Maiſters: Matt. 6. 24.and thoſe oftentimes requiring things contrary, which they cānot do both together. And wheras men owe more vntounto their own Magiſtrates than vntounto ſtraungers, yet they being ouercome with the ſweetenes of gain, and hauing more care vntounto priuate commoditie than vntounto publike, forſake their alleageance which they owe vntounto their owne Prince, and do more diligentlie obeie ſtrange Magiſtrates: and thus both Kingdomes and the common weale, falles to decaie. This happened at Athens, when the Rhetoricians, who by their eloquence gouerned the commonweale were corrupted with the liberall giftes of the Kinges of the Macedonians or Perſians, wherby ye Athenian affaires went to wracke. And ſo the Romane common wealth periſhed, when ye dignities & offices were not committed vntounto the more excellent men, but vntounto them which beſtowed moſt rewardes vppon the people. But why bring we olde examples, ſéeing if néede be, we maie vſe preſent examples? No ſafetie can Magiſtrates and Kinges looke for, which hauehave Counſellours, hiered with the money of ſtrange princes: they that ſo receiue money, hauehave alreadie loſt the libertie of frank ſpeech i… thoſe things which ſéeme good vntounto them. And ſuch now and then is the couetouſneſſe of thoſe kinde of men, as they feare not to receiue giftes on both ſides, yea and thoſe of princes at variance one with another: namelie to the ende they maie betraie them both. Wherefore I affirme, that theſe princes and publike weal…s are well aduiſed, which by lawes, and thoſe moſt penall, forbid theſe ſtipendes and giftes: and that ſubiectes which obey thoſe lawes be well aduiſed. And let this much ſuffice for the queſtion propounded.
6 But paſſing ouer theſe things, In 1. kin. 21. at the beginning.two things come now to minde to be examined which ſerue to our purpoſe. For there be two things, which pertaine not to our right and power, and yet are they ſometime required of princes: therefore we muſt ſée whether it be in our hand to giuegive them. There be certaine goods which be called Eccleſiaſticall goods: of the which the Biſhops and Miniſters of the Church be diſpoſers and hauehave the charge; but are not frée and abſolute lords. For they be aſſigned for the liuing of ye Miniſters, and for ſuſtenance of the poore. Neuertheleſſe, this doeth Princes oftentimes require, that they ſhould be giuen to them and to their nobilitie. There is alſo a Catholike & ſound faith, which is not ours, but muſt onelie be agréeable to the doctrine of the holie Scriptures, and oftentimes notwithſtanding, it is required by Monarches and Tyrants, that we ſhould bend and apply the ſame to their will and pleaſure. Wherefore it is demanded, whether in thoſe things we ſhould alwaies follow the conſtancie of Nabaoth, whereof there is mention made in the xxj. Whether goods eccleſiaſtical are to be deliuered vntounto Princes.Chapter of the firſt booke of Kings. As touching the firſt, to wit, Eccleſiaſtical goods, the opinion of all men is not one, & reaſons are foūd for both parts. They yt wil not hauehave thoſe things to be giuen, ſay yt theſe goods be not ye goods of the miniſters, but of ye Church, ſo as it is not lawfull for them to plucke away thoſe things yt be none of their own. Leo the firſt of that name, writing vntounto a Biſhop néere Sicilia ſaid: theſe goods are not ours, but are committed vntounto vsus. Further they ſaie, that thoſe things being giuen vntounto kings & princes, are not conuerted vntounto good vſes, but ſerue vntounto riot and courtlie pompe: and they thinke it rather the part of a Magiſtrate to prouide that thoſe be well diſtributed and beſtowed. And that if he ſhall perceiue that Eccleſiaſticall men performe not the ſame, both they maie and ought to driue them to doe their office. Ambroſe.Verilie Ambroſe would not deliuer the Church vntounto Valence the Emperour when he required the ſame. Laurence.Laurence alſo would not deliuer the Treaſures of the Church vntounto the moſt cruell Emperour Decius, but beſtowed them vppon the poore: Further hee ſhewed vntounto the Tyrant the lame, the blinde, the afflicted and néedie, and thoſe he ſaid are the treaſures of the Church. On the other ſide Auguſtine being a man of a gentle and méeke nature, Auguſtine was a man of méeke nature.was not auſtere and ſtrait in defending of thoſe things: Naie rather as Poſſidonius the Biſhop of Calamenſis reporteth in his life the 33. Chapter, when ſome of his Clergie were enuied by reaſon of certaine Farmes and poſſeſſions which they had, ſaid openlie vntounto his people, that he had rather liue of thoſe things which ſhould be giuen by the people, than to take vponupon him the charge of poſſeſſions & landes, of the which he with his might be maintained, and that he was readie to giuegive place that they themſelues and the Miniſters ſhould be maintained by the oblations of the Aultar, as they were in the olde Teſtament. And this he not onelyonly ſpake in wordes, but performed it by a certaine déede, which differeth not from this his ſaying. For vppon a time a certaine noble man of Hippo, who notwithſtanding liued at Carthage, franckly and of his owne accorde gaue to the Church of Hippo, (wherof Auguſtine had the charge) a poſſeſſion by writings made and ſealed, which writings he deliuered to Auguſtine and his clergiemen, onelyonly reſeruing vntounto himſelfe the profite of the land during his life. But after a certaine time, when he had repented him of his graunt, he ſent his ſonne vntounto Auguſtine to require the writings of the graunt, and in the meane time he would giuegive a hundreth ſhillings to be beſtowed vponupon the poore. Theſe things being heard, Auguſtine lamēted and ſorrowed, not for the poſſeſſion demanded againe, but for the inconſtancie of men. For he reprooued him by letters, but he reſtored the writings of the gift, neither woulde he receiue thoſe hundreth ſhillings. And yet neuertheleſſe he feared not to alienate from the Church that right of Donation which he then poſſeſſed. The queſtion is difficulte; Note.in the reſoluing whereof, I was firſt of this opinion, that if the Magiſtrate and Prince woulde take awaie thoſe goods, they ſhould not be reſiſted by force. Howbeit if they would compell me to deliuer thoſe things, I ſhould not eaſilie yéelde vntounto it.
7 But oftentimes it commeth to paſſe that Princes and Magiſtrates will not take awaie thoſe goods by force, but they would hauehave them deliuered by writings of exchāge or alienation made and ſealed. And vnleſſe this be doone, there is a danger leaſt their mindes ſhould be alienated from the Church and from the reformation thereof. And whereas they maie ſéeme after a ſort to fauour religion and if they be reiected, they will hinder the ſame, and through them the Church ſhall want good Miniſters, and Papiſtes ſhall be called in, the people ſhall be deſtitute of ſyncere and pure doctrine, neither ſhall the ſame hauehave a due adminiſtration of Sacraments. For what vſes the goods of the Church may be deliueredWhen the cauſe then cōmeth into ſo great daunger; then if that any goods of the Church be deliuered, to the end that the Church maie be redéemed from ſuch vexations, they which ſo doe; muſt not in my iudgement be thought to ſinne. For if it be lawfull to ſell the goods of the Church for redéeming of the beléeuing captiues, why ſhould it not alſo be as lawfull for the redemption of the Church it ſelf? That the goods of the Church maie be ſolde to that vſe, Ambroſe declareth, Ambroſe.who in his ſecond Booke of Offices Chapter 28. ſaieth, That Ambroſe tooke the goods of the Church and imployed them to godly vſes.that he ſometimes for this cauſe incurred the enuie of the Arrians, for that he melted ye Challices of gold & the holy veſſels, whereof he might make a benefit, for the redéeming of captiues: further, that he defended that the ſoules of the Captiues which were redéemed bée more acceptable vntounto God, than veſſels of golde, and other ornaments of Temples. Beſide this, he rehearſed the example of Laurence of whom we ſpake a little before, The example of Laurence.adding that the Church hath gold, not to kéepe it, but to beſtowe it. That the verie ſame is lawfull, Gratian in the decrées 12. Quaeſt. 2. Can. Apoſt. And it is out of ye ſixt Synod. And ye ſame thing is in the ſame place in the Canon: Et Sacrorum Can. Therfore if it be lawfull to redéeme captiues with the Church goods alienated awaie, it ſhall be much more lawfull to redéeme the Church it ſelfe being captiue. Another argument alſo maie be drawen from the ciuil lawes, which graunt vntounto a guiltie man in perill of his life, and that ſhould fall into extreme puniſhment, to redéeme for a price, euen his owne bloud, namelie by making agréement with the accuſer that he ſhould ſurceaſe his action. And this is in ye Code De Tranſact. in the law Tranſigere. And in the Digeſtes De eorum bonis, qui ante ſententiam latam mortem ſibi conſciuerunt, in the firſt law. And if it be lawfull for a man through the abandoning of goods and poſſeſſions, to redéeme his owne bloud, why maie it not be lawfull for Churches which belong vntounto eternall life, to redéeme by their outward goods, ſéeing theſe things are more of value than corporall life.
8 But they ſaie: no man can giuegive theſe things, becauſe they appertaine vntounto the Church, and are not in the power of any particular men. I anſwere. Neither woulde I that a Biſhop or Miniſter of the Church doe this by his owne onelie counſell and will, but that the Church ſhoulde be priuie and conſenting to the ſame. Ouer this let vsus imagine that there is ſome ſtewarde which gouerneth the goods and poſſeſſions of his maiſter. If it happen that he commeth into the daunger of his life or be taken priſoner, who will blame the good ſteward if by ſelling ſome of his maiſters goods he redéeme him and deliuer him from calamitie? If it be lawfull to giuegive skinne for skinne, Iob. 2. 4.& all that we hauehave for ye ſoule, that is, for the life: doubtles it is much rather to be done yt we may hauehave ye pure Goſpel, and maie obtaine eternal life. Let vsus put the caſe yt there is ſome Pope created (which neuertheleſſe is not to be looked for) but for example ſake let one be imagined, Note.that will ſaie vntounto our men: permit ye me that I maie poſſeſſe theſe Cities and Caſtels: and I will ſuffer that ye ſhall hauehave the Goſpell frée, The libertie of ye Church is to be redeemed.that ye ſhall reforme the Churches as ye will, I will not trouble you: nay rather, I will be fauourable to your indeuours. Who woulde not giuegive theſe things vntounto him? Wherefore if anie being put in ſuch or in the like danger, doe deliuer anie goods of the Churches vntounto Princes, they are not ſtraight waies to be accuſed as though they hauehave ſinned: nay rather if they obſtinatelie delaie to doe it, they maie incurre the ſuſpition of couetouſneſſe. Yet this muſt they take héede of, namelie that they being mooued through Ambition to attaine vntounto dignities or Biſhoprickes or other ſpirituall promotions, ſhew not themſelues readie either to giuegive or alienate ſuch goods. This alſo muſt be foreſéene, that they giuegive not vntounto their néere kinſfolke and friends thoſe things which they faine that they would not graunt vntounto Magiſtrates and Princes. But as things now are in Popiſh religion, I cannot tell what profit it maie be to the Church, that ſo manie and ſo great riches are poſſeſſed by Eccleſiaſticall men (as they will be called) ſéeing they abuſe thoſe goods, eſpeciallie againſt the Goſpell and profeſſion of true religion. The effect is, that in this difficult & hard cauſe, I would allow that if it might poſſiblie be, they which hauehave the gouernment of Churches ſhould not reſiſt Magiſtrates which pluck awaie ſuch things by force, and yet yt they ſhould not by their owne proper aſſent deliuer thē. Howbeit if ye ſame be done at anie time in maner & forme as it is now deſcribed, in my iudgmēt it cānot be blamed.
9 But as to the other kinde of good, that is to wit, the true and right faith: becauſe the ſame is the vine of God, Whether the true and right beliefe is to be yeelded to ye perſecuters of the Church.it is lawfull for no man to yéeld that vntounto anie. For nothing muſt be added or diminiſhed at princes pleaſures. In this matter verie manie at ſundry times departed from the conſtancie of Nabaoth. Verilie there were ſome weake men in the time of Diocleſian and Maximinianus, which deliuered euen the verie holie bookes to be burned. Of which offence Coecilianus Biſhop of Carthage was greatlie accuſed by Donatus, Whence aroſe the hereſie of the Donatiſts.whereupon aroſe the hereſie of the Donatiſtes. Moreouer vnderunder Conſtantius ſome which otherwiſe were good Biſhops, being forced by feare, The father of Gregorie Nazianzene.ſubſcribed to the opinions of the Arrians, among whom was the father of Gregorius Nazianzenus. Alſo manie reuolted what time as Iulianus the Apoſtata obtained the Empire: neither did they faithfullie kéepe the vine of the Lorde: I meane the inheritance of their parentes.
10 But in verie déede the Clergie and Eccleſiaſticall men contend, In Rom 13 verſe. 9.that they by the benefite of Princes are exempted from tributes and cuſtomes. Doubtleſſe Chriſt vſed not this priuiledge, for he prouided to paie tribute both for himſelfe and for Peter. Mat. 17. 27 Why the Clergie be exempted frō tributes & cuſtomes. Looke after in pl. 13. Art. 23.Againe if we looke vponupon the Ciuill lawes, they are not exempted from all burthen of tributes. Iuſtinianus in déede willed that they ſhould be frée from perſonall offices, as it is in the Code de Eccleſijs & epiſcopes. And thoſe are called perſonall offices, which we execute giuing hereunto induſtrie and labour onelyonly. For if the miniſters ſhould be bounde to them, it coulde not be choſen but that they ſhould be hindred from their function. And the ſame Iuſtinian ſéemeth alſo to hauehave exempted them from extraordinarie, and not from ordinary exactions. Yea they are bound to the mending of common high waies and to repairing of bridges. Neither doeth the lawe of charitie ſuffer, that when as they poſſeſſe landes and manie other things, they ſhould withdraw themſelues from ciuil burthens, and laie the whole weight vponupon others, 2. Cor. 8. 13that there ſhould be a burden vponupon all others and they onelie diſcharged. Bonifacius the 8. A moſt vniuſt decrée of Boniface the 8.a man (as the Papiſtes themſelues confeſſe) ouer proude and arrogant in his decrées, as we hauehave De Immunitate eccleſiarum, made a decrée, wherein he ordained, that Eccleſiaſticall men be altogether frée from all payment of tributes: yea rather he ſtraitly forbiddeth thē that without the commandement of the Romane Biſhop none ſhould be ſo hardie as to paie anie thing to prophane Princes. A moſt grieuous conſtitution of a moſt outragious man: from whence hauehave ſprong welnéere infinite garboyles and endleſſe quarels. Howbeit, ſome hauehave patched it vp with a goodlie interpretation: namelie, that ſomewhat notwithſtanding maie be exacted of them, if Church matters, or Religion, or common weale, be in any extreme danger. As though (for ſooth) theſe men ought not to ſuccour the cōmon weale except when it is in extreme neceſſitie. A Philoſopher wittily quipped by Diocleſian.I remēber a verie wittie ſaying of Diocleſian to a certein Philoſopher that deſired immunitie. Thy profeſſion (ſaide he) much differeth from thy petition. For thy Philoſophie teacheth that affections ought to be ouercome: but thou plainlie declareſt thy ſelfe to bée ouercome with gréedie deſire and couetouſneſſe. So the clergie when as aboue all other they profeſſe Religion & charitie, do yet neuertheles deſire not to be compelled to obey Magiſtrates, or to ſuccour the commonweale.
In what ſort the Prieſts of Egypt were exempted. Gen. 47. 2211 Thomas Aquinas thinketh that this exemption of the clergie came by the priuiledge of Princes: Howbeit he ſaith that it is agréeable with the lawe of nature: and he cyteth a place out of the booke of Geneſis, where it is written, that the landes of the Prieſtes were frée from the penſion of the fifth part: but if a man diligentlie conſider the whole matter, he ſhall eaſilie finde, why their lands were frée from that fifth part. Namelie bicauſe they were not ſolde to the King when the famine was verie great. For the prieſts had corne of the King, ſo that they were not compelled to buie corne. Wherefore the poſſeſſion of their lands abode whole vntounto them: which neuertheleſſe might at the pleaſure of the king be charged with other cuſtomes and tributes, although they were not comprehended in that general penſion of ye fifth part. Others obiect that it is written in Eſdras, Eſdras. 7. verſe. 23.that King Artaxerxes commanded that no tributes ſhould be laid vppon the Prieſtes. The Prieſts of Iſraell were iuſtly exempted becauſe they poſſeſſed nothing.But this was no maruell, ſéeing they poſſeſſed not lands among the children of Iſrael, but onelie liued of oblations and ſacrifices. Caeſar alſo writeth that the Druides among the Frenchmen paide neither tributes nor cuſtomes as other did, but that they were altogether francke and frée. But Plinie in his 16. booke and 44. Chapter writeth that thoſe Druides had nothing: wherfore it is no maruell if they paide no tribute. I ſpeake not theſe things bicauſe I thinke that Princes may not remit ſome of their tributes to eccleſiaſticall men, which diligentlie execute their office, and kéepe hoſpitalitie, and ſuccour the neceſſities of others, ſo that a regard be had that this turne not to the harme of others, and that ſuch indulgence doe nothing elſe but maintaine their pompe. I graunt in déede that princes maie not doe this, howbeit I affirme that Eccleſiaſticall men cannot by anie lawe of God claime vntounto themſelues anie ſuch immunitie, and that they cannot in conſcience denie tribute vntounto princes if it be demanded. Neither ought Pope Boniface by anie meanes to hauehave challenged vntounto himſelfe a right to make that mad decrée. It is alreadie concluded by Paul, that all people doe owe obedience and ſubiection to publike gouernours. Neither ought the godlie (ſaieth Chryſoſtome) to take it in ill part to be ſubiect vntounto Magiſtrats, although they themſelues are the children of God, and appointed to the kingdome of heauen. But their glory is not in the ſtate of this life: they waite vntill Chriſt appeare, Col. 3. 4.in whom their life is as yet hidden. In the meane time, they ought not to count it a thing grieuous, if they riſe vp, if they vncouer the head, if they giuegive the vpper hand, if they obey Magiſtrates. Here is nothing vnméete or vncomelie, nay rather whatſoeuer is done by them according to the preſcript of the word of God, is a full decent and worthie thing.