Foreword
Foreword
The term “simony” is derived from Simon Magus, the Samaritan sorcerer of Acts 8 who offered Peter silver in exchange for the power of the Holy Spirit. While it most frequently refers to the purchase of church office, the term refers more broadly to the buying and selling of any spiritual thing.
When The Anatomy of Simon Magus, or, The Sin of Simony Laid Open was first published in London at the turn of the 18th century, the sale of ecclesiastical privileges was alive and well in the Church of England, albeit in forms that were not widely regarded as simony. These usually centered around the right of presentation, also known as advowsons, by which one could recommend a candidate for a vacant church office1. The anonymous author penned this work not as a historical curiosity but as an autopsy, to expose the very real corruption of his own day.
Why, then, does this Anglican treatise from 1700 demand our attention in 21st-century evangelicalism? Because the concerns present therein have found their modern analogs. We may not traffic in benefices and bishoprics, but we have found new ways to make commerce of spiritual things. Spiritual words2 are merchandised as biblical instruction is licensed and sold through conference tickets, seminary tuition, ebooks, and more. As the anatomist sought an antidote by dissecting the ancient sorcerer, we would do well to follow suit. The way forward is backward: We must revive the distinctions of the early and medieval church.
While the text of this work has been modernized, the world it describes remains distinctly foreign. Additionally, Reformed readers like myself will find the Anglican presuppositions theologically uncomfortable. I urge you not to be distracted by the author’s specific background and ecclesiastical grievances but rather to look to the anatomy he presents: a surgical exposure of the sin of simony.
It seems fitting at this point to end with the words of a contemporary review: “The author…has uttered some ungrateful truths, which will not be well relished by several in this age; and perhaps some will be free in their censuring of us also for giving this account of it. But, magna est veritas, & prævalebit; truth will still be such, in spite of the prejudices, prepossessions, and contradictions of unreasonable and gainsaying men.”3
Conley Owens
Sunnyvale, CA
January 29, 2026
Of the Nature of Simony, What It Is
CHAP. I. Of the Nature of Simony, what it is.
Of the Nature of Simony, What It Is
AS the great Deſign of the Son of God’s coming into the World, and and giving himſelf to Death, was to purchaſe and purifie to himſelf a glorious Church, which might be holy without p. 4 blemiſh, ſpot, or wrinkle; ſo it was no leſs his Deſign, to intimate, how zealous he would be to have a glorious Purity maintain’d in his Church under the Goſpel, than it was to reprove the Jews Profaneneſs, that he took the Scourge in his Hand, and with ſuch Authority drove out of the Temple the Buyers and Sellers, and overthrew the Tables of the Money-changers, and the Seats of them that ſold Doves, ſharply thus rebuking them,1 It is written, My Houſe ſhall be called the Houſe of Prayer, but ye have made it a Den of Thieves; and charging them, ſaying,2 Make not my Father’s Houſe an Houſe of Merchandiſe. This was not done nor ſpoken meerly in behalf of the old Temple, whoſe Glory was now tending to its Period, and whereof ſhortly the Abomination of Deſolation was to take poſſeſſion; p. 5 but in behalf of the Chriſtian Church, and with intuition to that Purity and Holineſs which the Lord was to require in his Spiritual Temple, which was immediately to be ſet up, and to continue to the end of the World. Wherefore, Origen expounding theſe Words, ſays, Myſtice autem Templum Dei eſt Eccleſia Chriſti, &c. By the Temple of God is myſtically meant the Church of Chriſt; and that by theſe three ſorts driven out thence by Chriſt, are deſigned three kinds of covetous Perſons, who are to be accounted unworthy to be in the Church, and Communion of the Saints. By the Buyers and Sellers are underſtood, ſuch as amongſt Chriſtians, are taken up about nothing but the Cares of Trading for Worldly Gain: By the Money-changers, thoſe who having the Charge of the Poor’s p. 6 Alms, do not acquit themſelves faithfully, but miſ-employ the fame, or enrich themſelves thereby: And by thoſe that ſold Doves, are ſignified the Biſhops and Prieſts, who ſell the Gifts of the Holy Ghoſt, and make Merchandiſe of Churches. And, than this laſt, there is no Corruption more dangerous; nor is there more need of watching againſt any Evil, than to preſerve the Church from the Impurity of this Simoniacal Malady; which, when ſuffered to creep in, conſumes her very Vitals, by filling her Bowels with a corrupt Prieſthood: For, as ſays Chryſoſtome,3
AS the great design of the Son of God’s coming into the world, ‸ and giving himself to death, was to purchase and purify to himself a glorious church, which might be holy without blemish, spot, or wrinkle; so it was no less his design, to intimate, how zealous he would be to have a glorious purity maintained in his church under the gospel, than it was to reprove the Jews’ profaneness, that he took the scourge in his hand, and with such authority drove out of the temple the buyers and sellers, and overthrew the tables of the money-changers, and the seats of them that sold doves, sharply thus rebuking them, It is written, My house shall be called the house of prayer, but you have made it a den of thieves;1 and charging them, saying, Make not my Father’s house a house of merchandise.2 This was not done nor spoken merely in behalf of the old temple, whose glory was now tending to its period, and whereof shortly the abomination of desolation was to take possession; but in behalf of the Christian church, and with intuition to that purity and holiness which the Lord was to require in his spiritual temple, which was immediately to be set up, and to continue to the end of the world. Therefore, Origen expounding these words, says, Mystice autem Templum Dei est Ecclesia Christi, (‸By the temple of God is mystically meant the church of Christ); and that by these three sorts driven out from there by Christ, are designed three kinds of covetous persons, who are to be accounted unworthy to be in the church, and communion of the saints. By the buyers and sellers are understood, such as among Christians, are taken up about nothing but the cares of trading for worldly gain: By the money-changers, those who having the charge of the poor’s alms, do not acquit themselves faithfully, but misemploy the same, or enrich themselves thereby. And by those that sold doves, are signified the bishops and priests, who sell the gifts of the Holy Spirit, and make merchandise of churches. And, of this last, there is no corruption more dangerous; nor is there more need of watching against any evil, than to preserve the church from the impurity of this simoniacal malady; which, when suffered to creep in, consumes her very vitals, by filling her bowels with a corrupt priesthood. For, as says Chrysostom,
Si Sacerdotium integrum fuerit, tota Eccleſia floret; ſi autem corruptum fuerit, tota fides marcida eſt. If the Prieſthood be found, the whole Church flouriſheth; but, if it be corrupt, then all Faith and Religion withereth and decayeth. p. 7
Wherefore, how long that Spirit of Chriſt, which made the zeal of God’s Houſe to eat him up, poſſeſſed the Governours of the Church, it moved them to make very ſtrict and cautious Laws and Canons for ſtopping all thoſe Conduits whereby this Corruption might be fear’d to enter, and to inflict ſevere Cenſures upon ſuch as they found guilty of this ſin. But when that Primitive Fervour began to decay, and the Spirit of the World to take hold of the luke-warm Clergy, then began Simon Magus again to ſet up the Head, being animated by the ſecret Favour of a ſtrong Party in the Church, of whom (though he knew they would not avowedly own his Intereſt,) he was confident, they would prove clandeſtine Abettors of his Deſigns. And this indeed is the lamentable Policy of this degenerate p. 8 Age; wherein, though Men be aſhamed to eſpouſe his odious Name, yet do they ſecretly careſs and nouriſh him, and cover his Deformities with ſuch artificial Dreſſes, as may beſt ſerve, not only to deceive others, whoſe Simplicity is eaſily abuſed, but alſo, to impoſe upon themſelves, and make them yield up their own Conſciences to thoſe voluntary Deceptions, which may prove advantageous to their Intereſt. Wherefore, (out of a ſingle Principle of Zeal for the Purity of the Church, and Glory of God,) I have reſolved, not only to Unmask, but to Anatomize, and rip up the very corners of the Heart and Bowels of this Monſter; that, his Nakedneſs being diſcovered, and his loathſom Deformities laid open before the World; thoſe who have never fully known what the ſin of p. 9 Simony is, may learn to underſtand it; others may be aſham’d to give it any countenance: And ſuch as have any way polluted their Conſciences with the guilt thereof, may repent of this their Wickedneſs, and pray God, if perhaps it may be forgiven them.
Therefore, how long that Spirit of Christ, which made the zeal of God’s house to eat him up, possessed the governors of the church, it moved them to make very strict and cautious laws and canons for stopping all those conduits whereby this corruption might be feared to enter, and to inflict severe censures upon such as they found guilty of this sin. But when that primitive fervor began to decay, and the spirit of the world to take hold of the lukewarm clergy, then began Simon Magus again to set up the head, being animated by the secret favor of a strong party in the church, of whom (though he knew they would not avowedly own his interest,) he was confident, they would prove clandestine abettors of his designs. And this indeed is the lamentable policy of this degenerate age; wherein, though men be ashamed to espouse his odious name, yet do they secretly caress and nourish him, and cover his deformities with such artificial dresses, as may best serve, not only to deceive others, whose simplicity is easily abused, but also, to impose upon themselves, and make them yield up their own consciences to those voluntary deceptions, which may prove advantageous to their interest. Therefore, (out of a single principle of zeal for the purity of the church, and glory of God,) I have resolved, not only to unmask, but to anatomize, and rip up the very corners of the heart and bowels of this monster; that, his nakedness being discovered, and his loathsome deformities laid open before the world; those who have never fully known what the sin of simony is, may learn to understand it; others may be ashamed to give it any countenance. And such as have any way polluted their consciences with the guilt thereof, may repent of this their wickedness, and pray God, if perhaps it may be forgiven them.
My firſt Work then muſt be to ſhew what Simony is. I truſt it is known to moſt who talk thereof, that this ſin of Simony deriveth its Name from Simon Magus; yet muſt we not therefore ſuppoſe, that it had its firſt beginning from him; but that we read him to have been the firſt Author thereof in the Chriſtian Church, and was guilty of this ſin in an eminent degree; and upon this account it is, that it derives its Denomination from him.
My first work then must be to show what simony is. I trust it is known to most who talk thereof, that this sin of simony derives its name from Simon Magus; yet must we not therefore suppose, that it had its first beginning from him; but that we read him to have been the first author thereof in the Christian church, and was guilty of this sin in an eminent degree; and upon this account it is, that it derives its denomination from him.
Wherefore, by conſidering what the Fact of Simon Magus p. 10 was, we ſhall the more eaſily define what the ſin of Simony is.
Therefore, by considering what the fact of Simon Magus was, we shall the more easily define what the sin of simony is.
We read in the 8th. Chapter of the Acts, that this Man was a Sorcerer, or Magician, and therefore is call’d Simon Magus; but when the People of Samaria were Converted to the Chriſtian Faith, and Baptized by Philip, he embraced alſo the Faith, and was Baptized: And when, upon the report of the Converſion of the Samaritans, the Apoſtles Peter and John, came down from Jeruſalem to Confirm them, whilſt he ſaw that by the Impoſition of the Apoſtle’s Hands, the the Gift of the Holy Ghoſt was given; he thereupon offer’d them Money,4 ſaying; Give me alſo this Power, that on whomſoever I lay Hands, he may receive the Holy Ghoſt. But Peter ſaid unto him, Thy Money periſh With the 〈◊〉 accuse thou haſt thought p. 11 that the Gift of God may be purchaſed with Money. Thou haſt neither part nor lot in this Matter; for thy Heart is not right in the ſight of God. Repent therefore of this thy wickedneſs, and pray God, if perhaps the thought of thine Heart may be forgiven thee. For I perceive, that thou art in the Gall of Bitterneſs, and in the Bond of Iniquity.
- 4. Act. 8.19, 20, 21, 22, 23, [moved in the edition]
We read in the 8th chapter of the Acts, that this man was a sorcerer, or magician, and therefore is called Simon Magus; but when the people of Samaria were converted to the Christian faith, and baptized by Philip, he embraced also the faith, and was baptized. And when, upon the report of the conversion of the Samaritans, the apostles Peter and John, came down from Jerusalem to confirm them, while he saw that by the imposition of the apostles’ hands, the gift of the Holy Spirit was given; he thereupon offered them money, saying, Give me also this power, that on whomever I lay hands, he may receive the Holy Spirit. But Peter said unto him, Your money perish with you, because you have thought that the gift of God may be purchased with money. You have neither part nor lot in this matter; for your heart is not right in the sight of God. Repent therefore of this your wickedness, and pray God, if perhaps the thought of your heart may be forgiven you. For I perceive, that you are in the gall of bitterness, and in the bond of iniquity.4
- 4. Acts 8:19-23. ‸ [moved here by the editor]
Many who have read theſe Words, think it an eaſie matter to wipe off the Guilt of Simony from themſelves, ſuppoſing that there is no Simony, but the offering to buy the extraordinary Gift of the Holy Ghoſt, which they deem to have been the peculiar Fact of Simon Magus, which none, or few elſe, can ever ſtumble upon. But how ſuperficially they paſs over the Text, and that they either do not, or are not willing to underſtand p. 12 the ſame, may eaſily appear to any who looks more narrowly into, and more ſeriouſly conſidereth the Matter contain’d therein. For it may be evidently concluded from the Words, That not only Buying, or a Deſire, or offer to Buy; but alſo Selling, or a Deſire, or offer to Sell: And not only the Buying or Selling of the Gift of the Holy Ghoſt, but alſo of other Spiritual and Sacred Things which have affinity therewith, is here condemned, and comes within the Predicament of Simon’s ſin.
Many who have read these words, think it an easy matter to wipe off the guilt of simony from themselves, supposing that there is no simony, but the offering to buy the extraordinary gift of the Holy Spirit, which they deem to have been the peculiar fact of Simon Magus, which none, or few else, can ever stumble upon. But how superficially they pass over the text, and that they either do not, or are not willing to understand the same, may easily appear to any who looks more narrowly into, and more seriously considers the matter contained therein. For it may be evidently concluded from the words, that not only buying, or a desire, or offer to buy; but also selling, or a desire, or offer to sell. And not only the buying or selling of the gift of the Holy Spirit, but also of other spiritual and sacred things which have affinity therewith, is here condemned, and comes within the predicament of Simon’s sin.
That, not only Buying, but Selling, or a Deſire, or offer to Sell, as well as to Buy, is here condemned, is evident: Firſt, In regard that Peter here condemns Simon Magus, that he thought the Gift of God could be bought with Money; now if he condemns him for deſiring p. 13 and offering to buy, ſhould it not have been as ſinful in Simon Peter, if he ſhould have ſtruck in with Simon Magus in the bargain, and ſhould have offer’d to ſell what could not be bought? And had Simon Peter made the offer, might it not have been as juſtly ſaid to him, Thy Money periſh with thee, becauſe thou haſt thought, that the Gift of God could be ſold for Money? 2dly, Becauſe it appears to have been the Deſign of Simon Magus to buy this Gift, that by ſelling the ſame again, and making Merchandiſe thereof, he might make his own Gain: For ſeeing the hope of his Gain by his Sorceries, wherewith he had bewitched the Samaritans of a long time, was now gone; he no doubt, intended to make the giving of the Holy Ghoſt, a gainful Trade for himſelf; and therefore offered p. 14 Money for this Power;5 Ʋt deterius venderet quod male comparaſſet; as ſays Gregory, That what he had wickedly bought, he might more wickedly ſell. Volebat enim emere poteſtatem, &c. ſays Nicolaus de Lyra:6
That, not only buying, but selling, or a desire, or offer to sell, as well as to buy, is here condemned, is evident. First, in regard that Peter here condemns Simon Magus, that he thought the gift of God could be bought with money; now if he condemns him for desiring and offering to buy, should it not have been as sinful in Simon Peter, if he should have struck in with Simon Magus in the bargain, and should have offered to sell what could not be bought? And had Simon Peter made the offer, might it not have been as justly said to him, Your money perish with you, because you have thought, that the gift of God could be sold for money? Secondly, because it appears to have been the design of Simon Magus to buy this gift, that by selling the same again, and making merchandise thereof, he might make his own gain. For seeing the hope of his gain by his sorceries, wherewith he had bewitched the Samaritans of a long time, was now gone; he no doubt, intended to make the giving of the Holy Spirit, a gainful trade for himself; and therefore offered money for this power; Ut deterius venderet quod male comparasset‸ ‸ ‸ ‸(‸That what he had wickedly bought, he might more wickedly sell); as says Gregory.5 Volebat enim emere potestatem, etc. says Nicolaus de Lyra:
- 5. Gregory the Great, Homily 4 on the Gospels. ‸ [moved here by the editor]
For he would buy the Power of giving the Holy Ghoſt, with an intention of purchaſing Gain thereby: Wherefore the Vice of Simony, whereby any Man ſells or buys things Spiritual, derives its Name from him.
For ſeeing he thought it could be bought, conſequently he thought alſo, it could be ſold; and ſo the Thought of Selling comes as well to be condemn’d in him, as of Buying; and the one is no leſs the ſin of Simony than the other. So that, howſoever ſome have accounted Selling of the Gifts of God to be Gehazi’s ſin, and have call’d the Sellers, Gehazites; yet it p. 15 belongs, no leſs than the Buying, to the ſin of Simon Magus; and ſo they may as well be called Simoniacks.
For seeing he thought it could be bought, consequently he thought also, it could be sold; and so the thought of selling comes as well to be condemned in him, as of buying; and the one is no less the sin of simony than the other. So that, however some have accounted selling of the gifts of God to be Gehazi’s sin, and have called the sellers, Gehazites; yet it belongs, no less than the buying, to the sin of Simon Magus; and so they may as well be called simoniacs.
And that not only the buying or ſelling of the Gift of the Holy Ghoſt, but alſo of other Sacred and Spiritual things which have affinity therewith, is here condemn’d, and comes within the predicament of Simon’s ſin, may ſufficiently appear from the Text; and that two ways.
And that not only the buying or selling of the gift of the Holy Spirit, but also of other sacred and spiritual things which have affinity therewith, is here condemned, and comes within the predicament of Simon’s sin, may sufficiently appear from the text; and that two ways.
Firſt, It may appear from the ground and reaſon whereupon the Apoſtle condemns this purpoſe of Simon Magus, and that was, becauſe he thought that the Gift of God could be purchaſed with Money. So that whilſt he condemns him for offering to buy the Gift of the Holy Ghoſt upon this account, that it is the Gift of God, he excludes what is the Gift of God from being the ſubject of Merchandiſe, or p. 16 Matter that can come under buying or ſelling: And ſo it appears, there are other things beſides this particular extraordinary Gift of the Holy Choſt, which Simon would have bought; which, becauſe they are the Gifts of God, cannot be bought or ſold.
First, it may appear from the ground and reason whereupon the apostle condemns this purpose of Simon Magus, and that was, because he thought that the gift of God could be purchased with money. So that while he condemns him for offering to buy the gift of the Holy Spirit upon this account, that it is the gift of God, he excludes what is the gift of God from being the subject of merchandise, or matter that can come under buying or selling. And so it appears, there are other things besides this particular extraordinary gift of the Holy Spirit, which Simon would have bought; which, because they are the gifts of God, cannot be bought or sold.
Yet, are not the Words ſo generally to be extended, as that they ſhould be underſtood to comprehend under this Sentence, all Gifts which come from the Hand of God; but it is to be conſidered; that things Temporal and Secular, which God is pleaſed to beſtow in common, upon the Infidel, as well as upon the Believer; upon thoſe without, as well as upon thoſe within the Church as Houſes, Riches, Food, Raiment, &c. are the Gifts of God; and yet, that theſe things may be ſold, and bought, and purchaſed with Money, there p. 17 is no doubt; becauſe, though they come principally from the Hand of God, as the Author and Giver of every good thing; yet, in regard they are commonly attained by ordinary Means, and are the Fruits of Humane Induſtry, as God is pleas’d to bleſs the ſame; therefore he alloweth them to be made the ſubject of Commerce, giving unto Men a Right and Power to diſpoſe thereof as their own proper Goods. Wherefore the Gifts here meant, muſt be things of another nature, which none can lay claim to as their Propriety; but God alone, whoſe peculiar Gifts they are, reſerved to be beſtowed upon his Church, or ſpecial Perſons unto whom he is pleaſed to diſpenſe them; and are ſuch as have affinity with, or relation to that Gift which giveth the ground and occaſion of the Apoſtles Words, to wit, of p. 18 the Holy Ghoſt; and ſuch are only Spiritual, or Sacred Things. And that it may appear, that theſe, in regard of this Relation, are more peculiarly the Gifts of God, and ſo not ſubject to buying or ſelling; it is to be conſider’d, That Sacred and Spiritual Things are ſuch, either ex ſua natura, of their own nature; or, ex inſtitutione Divina, by God’s Ordinance and Appointment.
Yet, are not the words so generally to be extended, as that they should be understood to comprehend under this sentence, all gifts which come from the hand of God; but it is to be considered; that things temporal and secular, which God is pleased to bestow in common, upon the unbeliever, as well as upon the believer; upon those without, as well as upon those within the church as houses, riches, food, clothing, etc. are the gifts of God; and yet, that these things may be sold, and bought, and purchased with money, there is no doubt; because, though they come principally from the hand of God, as the author and giver of every good thing; yet, in regard they are commonly attained by ordinary means, and are the fruits of human industry, as God is pleased to bless the same; therefore he allows them to be made the subject of commerce, giving unto men a right and power to dispose thereof as their own proper goods. Therefore the gifts here meant, must be things of another nature, which none can lay claim to as their property; but God alone, whose peculiar gifts they are, reserved to be bestowed upon his church, or special persons unto whom he is pleased to dispense them; and are such as have affinity with, or relation to that gift which gives the ground and occasion of the apostles’ words, to wit, of the Holy Spirit; and such are only spiritual, or sacred things. And that it may appear, that these, in regard of this relation, are more peculiarly the gifts of God, and so not subject to buying or selling; it is to be considered, that sacred and spiritual things are such, either ex sua natura (‸of their own nature); or, ex institutione Divina (‸by God’s ordinance and appointment).
Some things are Spiritual of their own nature; ſuch are, all the Graces and Gifts of the Holy Ghoſt, whether ordinary or extraordinary: And theſe are called the Gifts of God; becauſe, as his peculiar Gifts, they are given and beſtowed by the Spirit of God, according as in his Wiſdom he is pleaſed to diſpenſe the ſame for the good of his Church. And thus the Apoſtle Paul calleth all theſe Chariſmata, p. 19 mentioned by him, 1 Cor. 12. the Gifts of God; ſaying, Now there are diverſities of Gifts,7 but the ſame Spirit. For to one is given by the Spirit, the Word of Wiſdom; to another, the Word of Knowledge by the ſame Spirit; to another, Faith by the ſame Spirit; to another, the Gifts of Healing by the ſame Spirit; to another, the Working of Miracles; to another, Propheſie; to another, diſcerning of Spirits; to another, divers Kinds of Tongues; to another, the Interpretation of Tongues. But all theſe worketh, that one and the ſelf ſame Spirit, dividing to every Man ſeverally as he will.
- 7. 1 Cor. 12.4, 8, 9, 10, 11. [moved in the edition]
Some things are spiritual of their own nature; such are, all the graces and gifts of the Holy Spirit, whether ordinary or extraordinary. And these are called the gifts of God; because, as his peculiar gifts, they are given and bestowed by the Spirit of God, according as in his wisdom he is pleased to dispense the same for the good of his church. And thus the apostle Paul calls all these charismata, mentioned by him, 1 Cor. 12. the gifts of God; saying, Now there are diversities of gifts, but the same Spirit. For to one is given by the Spirit, the word of wisdom; to another, the word of knowledge by the same Spirit; to another, faith by the same Spirit; to another, the gifts of healing by the same Spirit; to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, diverse kinds of tongues; to another, the interpretation of tongues. But all these works, that one and the selfsame Spirit, dividing to every man severally as he will.7
- 7. 1 Cor. 12:4, 8, 9, 10, 11. [moved here by the editor]
Some things again are reckoned Spiritual, becauſe they are ſuch by the Ordinance and Appointment of God; and that two ways: Some things are ſuch, as being Inſtruments and Means appointed by God for p. 20 working ſpiritual Effects: Thus the Word, and the Sacraments, and the Offices in the Church, and the Vocation, Ordination, and Authority to diſpenſe the ſame, and to exerciſe theſe Sacred and Spiritual Offices, are ſet apart as things Sacred and Spiritual; and theſe are call’d the Gifts of God, becauſe they are given of God and his Spirit, as Inſtruments whereby he worketh; as our Saviour ſaid to his Father, of his Diſciples, I have given them thy Word: It is his Gift. And as the Apoſtle ſaith of him,8 When he aſcended up on high, he led Captivity captive, and gave Gifts unto Men.9 — And he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers; for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the Body of Chriſt. Some things again, are by God’s p. 21 Appointment reckoned Spiritual, as being conjoin’d and annexed to Sacred and Spiritual Things, as Miniſteries and Helps thereto. Thus things ſet apart and dedicated to Holy and Spiritual Uſes, and for the ſupport and maintainance of Spiritual Offices, with the Rights and Titles thereto, though in their own nature they be things Temporal, yet, in regard of this connexion to Spiritual Things, they become Sacred and Spiritual. And theſe things God lays claim to, and ſeals them as his peculiar Gifts: Thus the Lord calls the Oblations, Tythes, Firſt-Fruits, and Devoted Things, ſet apart for the Prieſts and Levites, his Gifts; ſaying expreſly more than once, I have given them unto you.10
Some things again are reckoned spiritual, because they are such by the ordinance and appointment of God; and that two ways. Some things are such, as being instruments and means appointed by God for working spiritual effects: Thus the Word, and the Sacraments, and the offices in the church, and the vocation, ordination, and authority to dispense the same, and to exercise these sacred and spiritual offices, are set apart as things sacred and spiritual; and these are called the gifts of God, because they are given of God and his Spirit, as instruments whereby he works; as our Savior said to his Father, of his disciples, I have given them your word.8 It is his gift. And as the apostle says of him, When he ascended up on high, he led captivity captive, and gave gifts unto men.9 — And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Some things again, are by God’s appointment reckoned spiritual, as being conjoined and annexed to sacred and spiritual things, as ministries and helps thereto. Thus things set apart and dedicated to holy and spiritual uses, and for the support and maintenance of spiritual offices, with the rights and titles thereto, though in their own nature they be things temporal, yet, in regard of this connection to spiritual things, they become sacred and spiritual. And these things God lays claim to, and seals them as his peculiar gifts. Thus the Lord calls the oblations, tithes, firstfruits, and devoted things, set apart for the priests and Levites, his gifts; saying expressly more than once, I have given them unto you.10
Now all theſe Spiritual Things, whether they be ſuch of their own nature, or ſuch by the Ordinance and Inſtitution of God, p. 22 are (as the Canoniſts ſay,) Indebitae materia emptionis & venditionis; an improper Matter for buying and ſelling, being the peculiar Gifts of God, which cannot be ſubjected to Merchandiſe; and the buying or ſelling whereof, hath ſuch affinity with, and comes ſo within the predicament of the Sin of Simon Magus, that whoſoever is guilty thereof, may be ſaid to be guilty of buying or ſelling the Holy Ghoſt, in regard he buys or ſells theſe Gifts which are of ſo near a relation to the Holy Ghoſt; and wherein whoſoever offers to bargain, offers to put an Affront upon God and his bleſſed Spirit, whoſe peculiar Gifts they are, and whoſe Privilege it is to give them; ſo, as Bonaventure ſays rightly,11 Donum Dei impretiabile ſub pretio ponens, facit contumeliam Spiritui Sancto: He that ſubjects the invaluable p. 23 Gift of God to a Price, doth put a Reproach upon the Holy Ghoſt.
- 11. In Sent. Lib. 4. Diſt. 25. Art. 1. q. 4. [moved in the edition]
Now all these spiritual things, whether they be such of their own nature, or such by the ordinance and institution of God, are (as the canonists say,) Indebita materia emptionis & venditionis (‸an improper matter for buying and selling), being the peculiar gifts of God, which cannot be subjected to merchandise; and the buying or selling whereof, has such affinity with, and comes so within the predicament of the sin of Simon Magus, that whoever is guilty thereof, may be said to be guilty of buying or selling the Holy Spirit, in regard he buys or sells these gifts which are of so near a relation to the Holy Spirit; and wherein whoever offers to bargain, offers to put an affront upon God and his blessed Spirit, whose peculiar gifts they are, and whose privilege it is to give them; so, as Bonaventure says rightly, Donum Dei impretiabile sub pretio ponens, facit contumeliam Spiritui Sancto (‸‸He that subjects the invaluable gift of God to a price, does put a reproach upon the Holy Spirit).11
- 11. Bonaventure, Commentary on the Sentences, Liber 4, Distinction 25, Article 1, Question 4. ‸ [moved here by the editor]
2dly, It is a known Rule, That in expounding the Law of God, under the prohibition of any one Sin, it is to be underſtood, that all Sins of the ſame kind, whether more or leſs hainous; and alſo, all things which are the proper Miniſtries, Helps, Occaſions, Acceſſaries, and Inducements thereto, are prohibited and condemn’d. As in the ſeventh Commandment, under the Prohibition of Adultery, Fornication and all kind of Whoredoms are forbidden; and moreover, the company of Whores, unclean Communication, Surfeiting, Drunkenneſs, making proviſion for the Fleſh, and all things whatſoever may occaſion, or directly miniſter to ſuch a ſin, are prohibited and condemned. So then, whilſt Simon Magus p. 24 is condemned by the Apoſtle, for offering Money for the Gift of the Holy Ghoſt, not only under this, is to be underſtood the buying or felling of that extraordinary Gift of the Holy Ghoſt, for which he intended to bargain; but alſo, all bargaining for other Sacred and Spiritual Things, and for what are the Inſtruments and Miniſteries thereto, (as being upon that account Spiritual,) is here condemned, as being in the ſame Predicament with the ſin of Simon, in ſubjecting theſe Spiritual Things to buying and ſelling, which are the improper Matter of Merchandiſe.
Secondly, it is a known rule, that in expounding the law of God, under the prohibition of any one sin, it is to be understood, that all sins of the same kind, whether more or less heinous; and also, all things which are the proper ministries, helps, occasions, accessories, and inducements thereto, are prohibited and condemned. As in the seventh commandment, under the prohibition of adultery, fornication and all kind of sexual immorality are forbidden; and moreover, the company of prostitutes, unclean communication, surfeiting, drunkenness, making provision for the flesh, and all things whatever may occasion, or directly minister to such a sin, are prohibited and condemned. So then, while Simon Magus is condemned by the apostle, for offering money for the gift of the Holy Spirit, not only under this, is to be understood the buying or selling of that extraordinary gift of the Holy Spirit, for which he intended to bargain; but also, all bargaining for other sacred and spiritual things, and for what are the instruments and ministries thereto, (as being upon that account spiritual,) is here condemned, as being in the same predicament with the sin of Simon, in subjecting these spiritual things to buying and selling, which are the improper matter of merchandise.
Thus having ſeen what the ſin of Simon Magus was; and having conſidered and cleared from the Words of the Apoſtle, what is comprehended under the ſame, we may the more eaſily come to define what Simony is.
Thus having seen what the sin of Simon Magus was; and having considered and cleared from the words of the apostle, what is comprehended under the same, we may the more easily come to define what simony is.
The common Definition thereof, given by the School-men and Canoniſts, is, That it is,12 Studioſa voluntas, ſeu cupiditas, emendi vel vendendi Spiritualia, vel Spiritualibus annexa: 13 A ſtudious or earneſt Will, or Deſire of buying or ſelling Spiritual Things, or Things annexed to Spiritual Things.
The common definition thereof, given by the schoolmen and canonists, is, that it is, Studiosa voluntas, seu cupiditas, emendi vel vendendi Spiritualia, vel Spiritualibus annexa (‸‸A studious or earnest will, or desire of buying or selling spiritual things, or things annexed to spiritual things).1213
But,14 becauſe this defines Simony only as it is in the Affection; though it may indeed by conſequence reach it in the external Action and Effect; yet in regard it expreſſeth not the ſame; I find the Canoniſts therefore give alſo another Definition thereof, calling it,15 Pactio circa Spiritualia, aut Spiritualibus annexa: A Paction, or Bargain about Spiritual Things, or Things annexed to Spiritual Things.
But, because this defines simony only as it is in the affection;14 though it may indeed by consequence reach it in the external action and effect; yet in regard it expresses not the same; I find the canonists therefore give also another definition thereof, calling it, Pactio circa Spiritualia, aut Spiritualibus annexa (‸A pact, or bargain about spiritual things, or things annexed to spiritual things).15
But this again, reacheth only the Effect, whilſt the Guilt of Simony may be incurr’d in the Affection and Endeavour, p. 26 though it never come in Effect to a Paction or Bargain; as it was in the caſe of Simon Magus himſelf, who was guilty in the Thought of his Heart, and in the Offer of his Money, but did effectuate nothing. Wherefore, it may more fully be defined thus: Simonia eſt peccatum circa Spiritualia, quo impretiabile Dei Donum ſub pretio ponitur; Simony is a Sin about Spiritual Things, whereby the unvaluable Gift of God is put under a Price, or ſubjected to Merchandiſe. And this Definition doth include both the former; becauſe, whether it be by a real Paction, that one buys or ſells Spiritual Things; or, whether it be in Affection; or, that by Endeavour, he expreſſeth his Affection to do ſo; whether it be by Deed, or whether it be by Deſire, he proſtitutes to Merchandiſe the Gifts of God, which p. 27 cannot be priz’d.
But this again, reaches only the effect, while the guilt of simony may be incurred in the affection and endeavor, though it never come in effect to a pact or bargain; as it was in the case of Simon Magus himself, who was guilty in the thought of his heart, and in the offer of his money, but did effectuate nothing. Therefore, it may more fully be defined thus: Simonia est peccatum circa Spiritualia, quo impretiabile Dei Donum sub pretio ponitur (‸Simony is a sin about spiritual things, whereby the invaluable gift of God is put under a price, or subjected to merchandise). And this definition does include both the former; because, whether it be by a real pact, that one buys or sells spiritual things; or, whether it be in affection; or, that by endeavor, he expresses his affection to do so; whether it be by deed, or whether it be by desire, he prostitutes to merchandise the gifts of God, which cannot be prized.
As likewiſe, under the name of Spiritual Things, this comprehendeth theſe which the former Deſcriptions call Things annexed to Spiritual Things; becauſe, by Virtue of that Annexation or Connexion, (as I have ſhewed) they become, through God’s Appointment, Sacred and Spiritual. And this Definition may be well gathered from the Text; which holds out, that the Sin of Simon was about a thing Spiritual, The Gift of the Holy Ghoſt: And, that his Treſpaſs thereabout was, That that Gift of God which could not be valued, nor purchaſed with Sums of Money, he would have ſubjected to a Price, and offered Money for it. And all Simony being but the tranſcript of his Sin, it may then rightly be thus defined.
As likewise, under the name of spiritual things, this comprehends these which the former descriptions call things annexed to spiritual things; because, by virtue of that annexation or connection, (as I have showed) they become, through God’s appointment, sacred and spiritual. And this definition may be well gathered from the text; which holds out, that the sin of Simon was about a thing spiritual, the gift of the Holy Spirit. And, that his trespass in that was, ‸ that that gift of God which could not be valued, nor purchased with sums of money, he would have subjected to a price, and offered money for it. And all simony being but the transcript of his sin, it may then rightly be thus defined.
And hence it is evident, That all buying, or ſelling, or bargaining about Spiritual Things, whether they be ſuch in their own Nature, (as all the Gifts and Graces of the Holy Ghoſt, whether ordinary or extraordinary,) or whether they be ſuch by Divine Inſtitution; and that either as Inſtruments and Means for working Spiritual Effects, (as the Word, the Sacraments, the Spiritual Offices in the Church, Vocation, Ordination, Authority to exerciſe theſe Offices, and the Exerciſe or Adminiſtration of Spiritual Things thereby;) or as Miniſteries and Helps to Spiritual Things; (as Things Conſecrated and Devoted, and Benefices and Maintainances ſet apart for the utility and ſupport of Spiritual Offices, with the Preſentations, Rights and Titles thereto, &c.) All buying, or ſelling, or bargaining (I ſay,) p. 29 about any of theſe things, is Simony, and a grievous Sin in the ſight of God, in that it doth put to a Price theſe Gifts of God, which are not the ſubject of Merchandiſe.
And hence it is evident, that all buying, or selling, or bargaining about spiritual things, whether they be such in their own nature, (as all the gifts and graces of the Holy Spirit, whether ordinary or extraordinary,) or whether they be such by divine institution; and that either as instruments and means for working spiritual effects, (as the Word, the Sacraments, the spiritual offices in the church, vocation, ordination, authority to exercise these offices, and the exercise or administration of spiritual things thereby;) or as ministries and helps to spiritual things; (as things consecrated and devoted, and benefices and maintenance set apart for the utility and support of spiritual offices, with the presentations, rights and titles thereto, etc.) All buying, or selling, or bargaining (I say,) about any of these things, is simony, and a grievous sin in the sight of God, in that it does put to a price these gifts of God, which are not the subject of merchandise.
That buying or ſelling of any of theſe things, (ſave of the laſt kind) falls under the Sin of Simony, is ſcarce doubted by any. But, as for the Matters of Benefices, and Church-maintainances, and things ſet apart to ſerve Spiritual Offices, there be many whoſe Intereſt prompts them to cavil upon that Subject: And, becauſe theſe things are in their own Nature things Temporal, therefore they are bold to argue, That all ſuch things, with their Rights and Preſentations, and Titles thereto, may be bought and ſold; at leaſt, the buying or ſelling thereof, falls not under the Guilt of Simony. But, hereunto I Anſwer:
That buying or selling of any of these things, (save of the last kind) falls under the sin of simony, is scarcely doubted by any. But, as for the matters of benefices, and church maintenance, and things set apart to serve spiritual offices, there be many whose interest prompts them to cavil upon that subject: And, because these things are in their own nature things temporal, therefore they are bold to argue, that all such things, with their rights and presentations, and titles thereto, may be bought and sold; at least, the buying or selling thereof, falls not under the guilt of simony. But, hereunto I answer:
Firſt, If we conſider theſe things in their own Nature, as ſeparate from the Spiritual Office and Uſe to which they are appointed, they be things Temporal indeed, and ſo are vendible; yet, by Virtue of the Annexation and Dedication to the Miniſtery of ſuch an Office, they become things Spiritual, and ſo not Vendible: For this altereth the Nature thereof. Even as the Bread and Wine in the Euchariſt, are in their own Nature, and whilſt ſeparate from the Sacrament, things Temporal, and may be bought and ſold; but, when by Conſecration, they are ſet apart for that ſpiritual and ſacred Uſe of the Sacrament, they change the Nature of Temporal Things, and are no more Vendible. Thus things Devoted, before they were Devoted, were but Temporal; and ſo Vendible: But, being once p. 31 Devoted, they could not ſo much as be altered, or changed; the Lord himſelf hath ſaid,16 Every Devoted Thing is moſt holy unto the Lord.
- 16. Levit. 27.10, 28. [moved in the edition]
First, if we consider these things in their own nature, as separate from the spiritual office and use to which they are appointed, they be things temporal indeed, and so are vendible; yet, by virtue of the annexation and dedication to the ministry of such an office, they become things spiritual, and so not vendible. For this alters the nature thereof. Even as the bread and wine in the Eucharist, are in their own nature, and while separate from the sacrament, things temporal, and may be bought and sold; but, when by consecration, they are set apart for that spiritual and sacred use of the sacrament, they change the nature of temporal things, and are no more vendible. Thus things devoted, before they were devoted, were but temporal; and so vendible. But, being once devoted, they could not so much as be altered, or changed; the Lord himself has said, Every devoted thing is most holy unto the Lord.16
- 16. Lev. 27:10, 28. [moved here by the editor]
2dly, Whatſoever Benefices, or ſuch things as miniſter to Spiritual Offices and Uſes, may be, as to the Matter; yet, in regard of their Connexion (as I have ſaid,) they become Spiritual, as being Conſecrated and Devoted to God; ſo as no Merchandiſe can be made thereof, without Uſurpation upon God’s Right, and Violation done to his Divine Majeſty, in regard he hath avouched theſe things as Sacred and Holy to himſelf; as is evident in the 27th Chapter of Leviticus, where the Lord aſſerteth his Propriety in the things Devoted, and in the Tythes ſet apart, for the Maintainance of the Prieſts and Levites, ſaying, of every ſuch thing, p. 32 It is moſt holy unto the Lord.17 So that, whoſoever tranſacts by way of buying or ſelling, for Benefices, or any part of the Church-livings, or Stipends dedicated for the Miniſtery of Spiritual Offices, cannot ſhun to incur the Guilt, either of Simony or Sacrilege. If it be done meerly in contemplation of the Benefice, without intuition to the Office, but only that the Buyer may enjoy the Church-Revenue, without any purpoſe to exerciſe or diſcharge the Office to which it is annexed; he who either buyeth or ſelleth a Benefice ſo, becomes guilty of groſs Sacriledge, in that he diſjoineth and ſeparateth what God hath join’d together, and comes under that Increpation and Curſe, uttered from the Mouth of the Lord by Malachy, againſt thoſe that rob God, ſaying, Will a Man rob God?18 yet ye p. 33 have robbed me. But ye ſay, Wherein have we robbed thee? In Tythes and Offerings. Ye are curſed with a Curſe: for ye have robbed me; even this whole Nation: And is liable to that Woe, which is denounced againſt thoſe that eat the Fat,19 and clothe themſelves with the Wool, but feed not the Flock. But if a Man make any ſuch Bargain in order to the Office, intending, that in regard of the Connexion that the Benefice hath with the Office, by a Title to the one, the Buyer may come to the other, he is guilty of Simony: As when one buyeth a Preſentation or Title to a Benefice, whereby he may come to be inveſted with a Spiritual Office, and ſo having the Office may enjoy the Benefice; whoſoever doth ſo, incurs this Guilt; becauſe, he not only buys a Benefice, which (being annexed to a Spiritual p. 34 Office) is Spiritual and Sacred, as being a thing whereunto God lays a Claim of Propriety; but alſo, by that Bargain, he comes to be inveſted with a Spiritual Office. And therefore,
Secondly, whatsoever benefices, or such things as minister to spiritual offices and uses, may be, as to the matter; yet, in regard of their connection (as I have said,) they become spiritual, as being consecrated and devoted to God; so as no merchandise can be made thereof, without usurpation upon God’s right, and violation done to his divine majesty, in regard he has avouched these things as sacred and holy to himself; as is evident in the 27th chapter of Leviticus, where the Lord asserts his property in the things devoted, and in the tithes set apart, for the maintenance of the priests and Levites, saying, of every such thing, It is most holy unto the Lord.17 So that, whoever transacts by way of buying or selling, for benefices, or any part of the church livings, or stipends dedicated for the ministry of spiritual offices, cannot shun to incur the guilt, either of simony or sacrilege. If it be done merely in contemplation of the benefice, without intuition to the office, but only that the buyer may enjoy the church revenue, without any purpose to exercise or discharge the office to which it is annexed; he who either buys or sells a benefice so, becomes guilty of gross sacrilege, in that he disjoins and separates what God has joined together, and comes under that rebuke and curse, uttered from the mouth of the Lord by Malachi, against those that rob God, saying, Will a man rob God? yet you have robbed me. But you say, Wherein have we robbed you? In tithes and offerings. You are cursed with a curse: for you have robbed me; even this whole nation.18 And is liable to that woe, which is denounced against those that eat the fat, and clothe themselves with the wool, but feed not the flock.19 But if a man make any such bargain in order to the office, intending, that in regard of the connection that the benefice has with the office, by a title to the one, the buyer may come to the other, he is guilty of simony. As when one buys a presentation or title to a benefice, whereby he may come to be invested with a spiritual office, and so having the office may enjoy the benefice; whoever does so, incurs this guilt; because, he not only buys a benefice, which (being annexed to a spiritual office) is spiritual and sacred, as being a thing whereunto God lays a claim of property; but also, by that bargain, he comes to be invested with a spiritual office. And therefore,
3dly, With good Reaſon I may ſay, That whoſoever buys or ſells a Benefice, or Preſentation thereto, buys and ſells the Office alſo: For it is a known Maxim, Cauſa cauſae, eſt cauſa cauſati: That which is the Cauſe of the Cauſe, is the Cauſe alſo of the Effect.
Thirdly, with good reason I may say, that whoever buys or sells a benefice, or presentation thereto, buys and sells the office also. For it is a known maxim, Causa causae, est causa causati (‸That which is the cause of the cause, is the cause also of the effect).
Now the Money which the Buyer pays to the Seller, is the Cauſe which procures the Preſentation; the Preſentation procures Ordination, and Ordination the Office; and ſo the Money anſwereth all; and being the Cauſe of the Preſentation, is the Cauſe alſo of the Office, which without the Preſentation is not attain’d. Wherefore Lombard ſays well, p. 35 Quiſquis horum alterum vendit,20 ſine quo alterum non habetur, neutrum invenditum derelinquit: Whoſoever ſells the one of theſe things, without which the other is not enjoy’d, leaves neither of them unſold.
- 20. Lib. 4. Senten. Diſt. 25. [moved in the edition]
Now the money which the buyer pays to the seller, is the cause which procures the presentation; the presentation procures ordination, and ordination the office; and so the money answers all; and being the cause of the presentation, is the cause also of the office, which without the presentation is not attained. Therefore Lombard says well, Quisquis horum alterum vendit, sine quo alterum non habetur, neutrum invenditum derelinquit (‸‸Whoever sells the one of these things, without which the other is not enjoyed, leaves neither of them unsold).20
- 20. Lib. 4. Senten. Dist. 25. [moved here by the editor]
And what is ſaid, I ſuppoſe, may be ſufficient to make any Perſon who pretends to Religion, bluſh, to plead in behalf of ſuch Simoniacal Tranſactions.
And what is said, I suppose, may be sufficient to make any person who pretends to religion, blush, to plead in behalf of such simoniacal transactions.
Of the Several Ways Whereby the Guilt of Simony May Be Incurred in the Entrance upon a Spiritual Office
CHAP. II. Of the ſeveral Ways whereby the Guilt of Simony may be incurr’d in the Entrance upon a Spiritual Office.
Of the Several Ways Whereby the Guilt of Simony May Be Incurred in the Entrance upon a Spiritual Office
THAT the buying and ſelling, or the making Merchandiſe of Sacred and Spiritual p. 36 Things, is the ſin of Simony, I have ſhewed; and how hainous a ſin it is, I ſhall afterwards (God willing,) more fully ſhew. Only, before I proceed, I cannot tell, if I ſhall need to warn, That howſoever, it was Money that Simon Magus offered, and that it was for this that the Apoſtle condemn’d him, that he thought the Gift of God could be purchaſed with Money; that none therefore ſuppoſe, (for I think none ſo ignorant as to ſuppoſe ſo,) that the Guilt of Simony cannot be incurr’d, unleſs Money be told in the bargain: But, whereas many other things may be commenſurate by Money; and there be much Merchandizing, and many ſorts of Tranſactions in buying and ſelling, where things of other Species come in the room of Money, and become the Price of what is bought and ſold: Therefore every gainful p. 37 Tranſaction, and every Compact or Bargain, whereby any thing is yielded, given, or received, as a Price intended for the purchaſe of Spiritual Things, is a Sinful and Simoniacal buying and ſelling thereof, no leſs than if Money were paid for the ſame. And whereas, there be many ways whereby the guilt of this Sin may be incurr’d; that every one who fears God, and hath zeal for his Church, may keep their Hands undefil’d therewith, I ſhall here lay before their Eyes, the ſeveral ways whereby Men may chance to ſplit thereupon; at leaſt, I ſhall ſet down ſo many ways thereof, as unto which all others may be eaſily reduc’d; and within the compaſs whereof, he who is any way guilty, ſhall find himſelf either explicitely or implicitely included.
THAT the buying and selling, or the making merchandise of sacred and spiritual things, is the sin of simony, I have shown; and how heinous a sin it is, I will afterwards (God willing,) more fully show. Only, before I proceed, I cannot tell, if I will need to warn, that however, it was money that Simon Magus offered, and that it was for this that the apostle condemned him, that he thought the gift of God could be purchased with money; that none therefore suppose, (for I think none so ignorant as to suppose so,) that the guilt of simony cannot be incurred, unless money be told in the bargain. But, whereas many other things may be commensurate by money; and there is much merchandising, and many sorts of transactions in buying and selling, where things of other species come in the room of money, and become the price of what is bought and sold, therefore every gainful transaction, and every compact or bargain, whereby anything is yielded, given, or received, as a price intended for the purchase of spiritual things, is a sinful and simoniacal buying and selling thereof, no less than if money were paid for the same. And whereas, there are many ways whereby the guilt of this sin may be incurred; that every one who fears God, and has zeal for his church, may keep their hands undefiled therewith, I will here lay before their eyes, the several ways whereby men may chance to split thereupon; at least, I will set down so many ways thereof, as unto which all others may be easily reduced; and within the compass whereof, he who is any way guilty, will find himself either explicitly or implicitly included.
It is then to be conſidered, That the guilt of Simony may be incurr’d, either by a mercenary Entrance into a Spiritual Office, or by a mercenary Exerciſe or Adminiſtration of Spiritual Things in that Office. As to the Entrance upon a Sacred or Spiritual Office, Men may incur this Guilt, either as Principal Agents, or as Abettors and Inſtruments therein, and participant with them.
It is then to be considered, that the guilt of simony may be incurred, either by a mercenary entrance into a spiritual office, or by a mercenary exercise or administration of spiritual things in that office. As to the entrance upon a sacred or spiritual office, men may incur this guilt, either as principal agents, or as abettors and instruments therein, and participant with them.
Thoſe who come firſt under our View, are the Principal Agents: And a Man as ſuch, may incur this Guilt three ways; to wit, either in affectu, in the inward Affection; or in conatu, in the Endeavour; or in effectu, in the external Effect or Deed.
Those who come first under our view, are the principal agents. And a man as such, may incur this guilt three ways; that is, either in affectu, in the inward affection; or in conatu, in the endeavor; or in effectu, in the external effect or deed.
Firſt, There is a Guilt of Simony, in affectu, in the Affection or Will; when a Man hath an inward Deſire or Purpoſe of Heart, and Intention, either to p. 39 buy or ſell any Sacred Office, or Spiritual Thing, by any Compact or Condition for Money, or any thing anſwerable thereto. And therefore (as I have told before) it is defin’d by the School-men and Canoniſts, to be Studioſa voluntas, vel cupiditas, &c. An earneſt Will and Deſire of buying or ſelling Spiritual Things.
First, there is a guilt of simony, in affectu, in the affection or will; when a man has an inward desire or purpose of heart, and intention, either to buy or sell any sacred office, or spiritual thing, by any compact or condition for money, or anything answerable thereto. And therefore (as I have told before) it is defined by the schoolmen and canonists, to be Studiosa voluntas, vel cupiditas, etc. (‸An earnest will and desire of buying or selling spiritual things.)
And this very Deſire and Purpoſe in the Heart of Simon Magus, did the Apoſtle Peter look upon as ſuch a ſin, that he uttered againſt it this very Increpation, Thy Money periſh with thee, becauſe thou haſt thought, that the Gift of God may be purchaſed with Money. — And, Thy Heart is not right in the ſight of God. And therefore, it is rightly obſerved by the Canoniſts,21 That Intentio facit hominem Simoniacum: The Intention renders a Man guilty of Simony.
- 21. Bernard. Compoſt in Decret Greg. 9. de Sim. cap. 34. [moved in the edition]
And this very desire and purpose in the heart of Simon Magus, did the apostle Peter look upon as such a sin, that he uttered against it this very rebuke, Your money perish with you, because you have thought, that the gift of God may be purchased with money. — And, Your heart is not right in the sight of God. And therefore, it is rightly observed by the canonists, that Intentio facit hominem Simoniacum: (‸The intention renders a man guilty of simony.)21
- 21. Bernard. Compost. in Decret. Greg. 9. de Sim. cap. 34. [moved here by the editor]
I do not ſay, That the p. 40 Deſire or Purpoſe of the Heart to have a Spiritual Office, is either Simony or Sin: For, the Apoſtle Paul ſaith,22 If a Man deſire the Office of a Biſhop, he deſireth a good Work: But, to deſire to come thereto in the way of Bargaining, or by Bribery, that is the Sin; that by a prepoſterous way, he will buy from the Hand of Man what he ſhould wait for from the Hand of God. And a Deſire to enter thus, before God open the Door, is, no doubt, for an evil end, and with an Eye more to Preferment or Gain, than to God’s Glory.
- 22. 1 Tim. 1.3. [moved in the edition]
I do not say, that the desire or purpose of the heart to have a spiritual office, is either simony or sin. For, the apostle Paul says, If a man desire the office of a bishop, he desires a good work.22 But, to desire to come thereto in the way of bargaining, or by bribery, that is the sin; that by a preposterous way, he will buy from the hand of man what he should wait for from the hand of God. And a desire to enter thus, before God open the door, is, no doubt, for an evil end, and with an eye more to preferment or gain, than to God’s glory.
- 22. 1 Tim. 3:‸1.‸ [moved here by the editor]
2dly, The Guilt of Simony may be incurr’d in Conatu exprimente affectum, in the Endeavour, whereby the Affection or Deſire is expreſſed or manifeſted. And thus, whoſoever uſe any Endeavours to purchaſe by Money, Bribes, or ſuch unlawful Means, a Place, or Office in the Church; p. 41 or to procure a Preſentation, Title, or Order thereto, (whether theſe Endeavours produce the effect of their Deſire, or not,) they are guilty of Simony, whether they be the Buyers or the Sellers. It was but a fruſtraneous Endeavour that Simon uſed, when he offer’d the Apoſtles Money; it was neither accepted, nor did he thereby attain his end; yet was he therefore condemn’d by Simon Peter. And it was but in vain,23 that Korah conſpir’d with Dathan and Abiram by Force and Tumult, to be poſſeſſed of the Prieſt’s Office; and yet, not only did Moſes rebuke him for it, but the Lord alſo by a viſible Judgment condemn’d the Attempt. And whoſoever uſe ſuch Endeavours, their Heart is not right in the ſight of God. Hence it is, that all Offers, Promiſes, Conditions, Compacts, Inſinuations, p. 42 Force or Fraud, and all ſubdolous Arts and Machinations, whereby Men aſpire to Sacred Offices, or go about to obtain the ſame, being ſuch Endeavours as do expreſs their inward Simoniacal Affection and Deſire, are juſtly condemn’d as Simony. As by the 4th Council of Toledo, They are condemn’d as unworthy of the Prieſtly Office,24 Qui Honorem illum muneribus obtinere moliuntur: Who do but endeavour to obtain that Honour by Gifts.
Secondly, the guilt of simony may be incurred in conatu exprimente affectum, in the endeavor, whereby the affection or desire is expressed or manifested. And thus, whoever uses any endeavors to purchase by money, bribes, or such unlawful means, a place, or office in the church; or to procure a presentation, title, or order thereto, (whether these endeavors produce the effect of their desire, or not,) they are guilty of simony, whether they are the buyers or the sellers. It was but a fruitless endeavor that Simon used, when he offered the apostles money; it was neither accepted, nor did he thereby attain his end; yet was he therefore condemned by Simon Peter. And it was but in vain, that Korah conspired with Dathan and Abiram by force and tumult, to be possessed of the priest’s office; and yet, not only did Moses rebuke him for it, but the Lord also by a visible judgment condemned the attempt.23 And whoever uses such endeavors, their heart is not right in the sight of God. Hence it is, that all offers, promises, conditions, compacts, insinuations, force or fraud, and all deceitful arts and machinations, whereby men aspire to sacred offices, or go about to obtain the same, being such endeavors as do express their inward simoniacal affection and desire, are justly condemned as simony. As by the 4th Council of Toledo, they are condemned as unworthy of the priestly office, Qui honorem illum muneribus obtinere moliuntur (‸Who do but endeavor to obtain that honor by gifts.)24
And the Canoniſts determine, That Sola promiſſio eſt Simonia;25 The Promiſe alone is Simony: and that no Offer, or Paction, or Condition in Spiritual Things, is free from this Vice. And therefore Athalaricus, that Gothick King of Italy, about the Year 531. having by that Edict of the Marble Table, condemn’d Simony: He doth alſo, by his p. 43 confirmation of the Decree of the Senate againſt it,26 condemn thoſe as Simoniacal Perſons, who ſhould be found rei ambitus, guilty of going about, or ambitiouſly compaſſing, or by fraudulent Machinations ſtudying to enter upon Places in the Church, and denounceth them Infamous. So then, whoſoever ſhould go about to invade an Office in the Church, by ſuch ways as Vigilius did the Papal Chair, who, by Calumny and Force, extruded his Predeceſſor Silverius, and by diſhoneſt Promiſes made to Theodora Auguſta, of Favour to an Heretick, got himſelf Promoted; or by ſuch an Artifice, as Benedictus Cajetanus (called afterwards Boniface the Eighth,) went about to mount to the ſame Place, whilſt by a counterfeit Voice tranſmitted thorow a Wall, by an hollow Engine, (as if it had p. 44 been an Angel, or ſome Divine Warning from Heaven,) he ſo abuſed the Simplicity of Caeleſtinus, his Predeceſſor, as he made him betake himſelf to an Hermitage, to make room for him; whoſoever (I ſay) ſhould go about by any ſuch kind of ways, either of Force or Fraud to enter, whether they ſhould prove ſucceſsful or not, even upon the account of theſe diſhoneſt Endeavours, they were juſtly to be reputed Simoniacal Perſons.
And the canonists determine, that sola promissio est simonia; (the promise alone is simony):25 and that no offer, or pact, or condition in spiritual things, is free from this vice. And therefore Athalaricus, that Gothic king of Italy, about the year 531, having by that edict of the marble table, condemned simony, he ‸ also, by his confirmation of the decree of the senate against it,26 condemns those as simoniacal persons, who should be found rei ambitus, guilty of going about, or ambitiously compassing, or by fraudulent machinations studying to enter upon places in the church, and denounces them infamous. So then, whoever should go about to invade an office in the church, by such ways as Vigilius did the papal chair, who, by calumny and force, extruded his predecessor Silverius, and by dishonest promises made to Theodora Augusta, of favor to a heretic, got himself promoted; or by such an artifice, as Benedictus Cajetanus (called afterwards Boniface the Eighth,) went about to mount to the same place, while by a counterfeit voice transmitted through a wall, by a hollow engine, (as if it had been an angel, or some divine warning from heaven,) he so abused the simplicity of Celestinus, his predecessor, as he made him betake himself to a hermitage, to make room for him; whoever (I say) should go about by any such kind of ways, either of force or fraud to enter, whether they should prove successful or not, even upon the account of these dishonest endeavors, they were justly to be reputed simoniacal persons.
3dly, The Guilt of Simony may be incurr’d in effectu, in the Effect or Deed; and that is, when Perſons by any real Bargain, Compact, or Condition, do buy and ſell, or make Merchandiſe of any Spiritual Benefices and Offices in the Church: Whoſoever doth ſo, whether it be he that is to receive the ſame, or the Patron that gives Title, or he that Ordains and Conſecrates, p. 45 or he that hath any kind of Right, or Suffrage in Election, he is guilty of Simony. And whereas, this may be done either by real Money, or other things commenſurate by Money, or by what may ſtand one in as good uſe as Money; therefore does Gregory the Seventh and the School-men obſerve,27 That the Sin of Simony may be committed in the Effect or Deed, theſe three ways, (which are comprehenſive of all others,) to wit, Aut munere à manu, aut à Lingua, aut ab Obſequio: By a Gift, either by the Hand, or by the Tongue, or by Homage or Service.
- 27. Greg. 7. Lib. 6. Epiſt. 34. Thom. 22ae. qu. 100. Art. 5. Durand. Lib. 4. Diſt. 25. qu. 4. [moved in the edition]
Thirdly, the guilt of simony may be incurred in effectu, in the effect or deed; and that is, when persons by any real bargain, compact, or condition, do buy and sell, or make merchandise of any spiritual benefices and offices in the church. Whoever does so, whether it is he that is to receive the same, or the patron that gives title, or he that ordains and consecrates, or he that has any kind of right, or suffrage in election, he is guilty of simony. And whereas, this may be done either by real money, or other things commensurate by money, or by what may stand one in as good use as money; therefore does Gregory the Seventh and the schoolmen observe, that the sin of simony may be committed in the effect or deed, these three ways, (which are comprehensive of all others,) that is, Aut munere à manu, aut à lingua, aut ab obsequio: (‸By a gift, either by the hand, or by the tongue, or by homage or service.)27
- 27. Greg. 7. Lib. 6. Epist. 34. Thom. 22ae. qu. 100. Art. 5. Durand. Lib. 4. Dist. 25. qu. 4. [moved here by the editor]
Firſt, This Sin may be committed by a Gift or Bribe, à Manu, by the Hand; that is, by Tranſaction for Money, or for any thing Moveable or Immoveable, which comes in the room of Money, as a Price laid p. 46 out of the Hand for the thing tranſacted. Thus, when any Perſon doth purchaſe a Preſentation and Title to a Spiritual Office, or Eccleſiaſtick Charge; or procures Ordination thereto; or obtains Suffrages for his Election, by Money, or any Gift or Bribe whatſoever, given by himſelf, or others in his behalf; or, when any Patron beſtows a Preſentation, or any Biſhop, or Ordinary gives Ordination, or any Man gives his Voice for Election to ſuch an Office, upon the condition of receiving any Money, Gift or Bribe; ſuch are in effect guilty of palpable Simony. For, if it was ſin in Simon Magus to offer the like, much more is it in effect to give, or receive it: For, this is not the way that God will have his Prieſts made; but the way after which, by the contrivance of Jeroboam, (as Abijah upbraids p. 47 him,) the Prieſts of the High Places were made,28 that whoſoever came to Conſecrate himſelf (or as it is according to the Original, מָלֵא יָד, ad Implendum, to fill his Hand,) with a Young Bullock, and ſeven Rams, the ſame might be a Prieſt of them who are no Gods: And therefore, all ſuch Tranſactions for ſuch Offices, by Money, Gifts, or Bribery, are juſtly condemn’d as groſs Simony: So concludes the Canon-Law of him who by Paction obtains a Right from a Patron;29 Si Ordinandus praeſentatori ſuo, &c. If he who is to be Ordained give unto him who Preſents him, any thing by way of Paction, it is a Simoniacal Bargain.
First, this sin may be committed by a gift or bribe, à manu, by the hand; that is, by transaction for money, or for anything moveable or immoveable, which comes in the room of money, as a price laid out of the hand for the thing transacted. Thus, when any person does purchase a presentation and title to a spiritual office, or ecclesiastical charge; or procures ordination thereto; or obtains suffrages for his election, by money, or any gift or bribe whatsoever, given by himself, or others in his behalf; or, when any patron bestows a presentation, or any bishop, or ordinary gives ordination, or any man gives his voice for election to such an office, upon the condition of receiving any money, gift or bribe; such are in effect guilty of palpable simony. For, if it was sin in Simon Magus to offer the like, much more is it in effect to give, or receive it. For, this is not the way that God will have his priests made; but the way after which, by the contrivance of Jeroboam, (as Abijah upbraids him,) the priests of the high places were made, that whoever came to consecrate himself (or as it is according to the original, מָלֵא יָד, ad Implendum, to fill his hand,) with a young bullock, and seven rams, the same might be a priest of them who are no gods.28 And therefore, all such transactions for such offices, by money, gifts, or bribery, are justly condemned as gross simony. So concludes the canon law of him who by pact obtains a right from a patron; Si ordinandus praesentatori suo, etc. (‸If he who is to be ordained give unto him who presents him, anything by way of pact, it is a simoniacal bargain.)29
So likewiſe,30 when one practiſeth by a Paction with any of the Clergy, for the beſtowing of Offices in the Church; or with any Prince or Laick Perſon, by Money, to give conſent, or to p. 48 further his Election to a Biſhoprick, or any High Place in the Church, he falls under the Sentence of a Simoniacal Perſon. And upon this Account likewiſe, the beſtowing of a Preſentation, with a Reſervation of any Portion of the Benefice, or with a Paction of yielding ſome yearly Benefit thence, is juſtly concluded to be Simony: So ſays the Third Lateran Council,31 Res Sacraut poſſideatur, &c. Whilſt for the obtaining of the Enjoyment of a thing Sacred, any thing is given, or promiſed, or ſomewhat upon that account is retain’d, it appears to be Simony.
So likewise, when one practices by a pact with any of the clergy, for the bestowing of offices in the church; or with any prince or lay person, by money, to give consent, or to further his election to a bishopric, or any high place in the church, he falls under the sentence of a simoniacal person.30 And upon this account likewise, the bestowing of a presentation, with a reservation of any portion of the benefice, or with a pact of yielding some yearly benefit therefrom, is justly concluded to be simony. So says the Third Lateran Council, Res sacra ut possideatur, etc. (While for the obtaining of the enjoyment of a thing sacred, anything is given, or promised, or somewhat upon that account is retained, it appears to be simony.)31
And ſo ſays Aquinas,32 Si Epiſcopus ab eo cui Beneficium confert, &c. If a Biſhop from him upon whom he beſtows a Benefice, require any thing of the Fruits of that Benefice, it is all one as if he ſhould exact from him a Bribe, p. 49 and is not free of Simony:
- 32. Thom. 22ae. qu. 100. Art. 4. [moved in the edition]
And so says Aquinas, Si episcopus ab eo cui beneficium confert, etc. (‸If a bishop from him upon whom he bestows a benefice, require anything of the fruits of that benefice, it is all one as if he should exact from him a bribe, and is not free of simony.)32
- 32. Thom. 22ae. qu. 100. Art. 5. [moved here by the editor]
And who knows not, that in ſuch caſes, Remiſſio juris proprii, cadit ſub rationem pretii: A Man’s yielding up of his own Right, is of the ſame nature with a Price paid for what he Tranſacts about.
And who knows not, that in such cases, remissio juris proprii, cadit sub rationem pretii: (‸A man’s yielding up of his own right, is of the same nature with a price paid for what he transacts about.)
And the Council of Turon condemns the Advancing of any to the Government of Churches, Sub annuo pretio,34 for a Yearly Rate, as a making of the Prieſthood Vendible. And upon the ſame account, the beſtowing of a Preſentation, or the giving of Ordination with a Condition, whereby the Hands of the Perſon Preſented, or Ordain’d, are bound up from Suing his Patron, or Ordinary, for any farther juſt p. 50 Proviſion, is juſtly judged, and condemn’d as Simony.35 Si quis Ordinaverit, &c. If any Man Ordain, or Preſent to Ordination, any Perſon, taking of him a Promiſe, or Oath, that he ſhall not trouble him for his Proviſion, they are by the Law, made liable to ſevere Cenſures.
And the Council of Turon condemns the advancing of any to the government of churches, sub annuo pretio, for a yearly rate,34 as a making of the priesthood vendible. And upon the same account, the bestowing of a presentation, or the giving of ordination with a condition, whereby the hands of the person presented, or ordained, are bound up from suing his patron, or ordinary, for any further just provision, is justly judged, and condemned as simony. Si quis ordinaverit, etc. (‸If any man ordain, or present to ordination, any person, taking of him a promise, or oath, that he will not trouble him for his provision, they are by the law, made liable to severe censures.)35
And by the Second Aurelian Council,36 and by the Council of Paris under Gregory the Fourth, the exacting of Money, or any thing elſe, for Elections, or Ordinations, is condemn’d as Simony, and as ungodly Corruption and execrable Impiety. And thus it appears, how Simony is incurr’d by a Gift of the Hand.
- 36. Can. 3. Lib. 1. cap. 11.
And by the Second Aurelian Council,36 and by the Council of Paris under Gregory the Fourth, the exacting of money, or any thing else, for elections, or ordinations, is condemned as simony, and as ungodly corruption and execrable impiety. And thus it appears, how simony is incurred by a gift of the hand.
- 36. Can. 3. Lib. 1. cap. 11.
2dly, Perſons may fall under the Guilt of this Sin, munere á Lingua, by a bribing Tongue. For, Bribery may be practiſed as well with the Tongue, as with the Hand; and by the one, as p. 51 well as by the other, a Man may be brought in a Snare. Thus Abſalom by his fair Tongue,37 bribed the Affections of the Men of Iſrael, and by ſtealing away their Hearts thereby, enſnar’d them in a courſe of Rebellion and Treaſon againſt his Father. And thus, by the Peoples Tongues, was Saul brib’d to ſpare Agag, and the fat Cattel of the Amalekites, and ſo was enſnared in the ſin of Rebellion againſt God; fearing, leſt if he ſhould not have hearkned to their Voice, he ſhould have loſt their Favour, and incurr’d their Hatred: Therefore ſaid he to Samuel, I feared the People,38 and obeyed their Voice. And ſo, when by Complement or Flatteries, or by Minaces or Threats, or to gratifie the Intreaties, or Solicitations, or Importunities of carnal Friends, or great Perſons, for conciliating their Favour, or p. 52 for fear of incurring their Diſpleaſure, one is moved to Preſent, Ordain, or Advance any Perſon to a Spiritual Office, without conſideration of his Worth; or, to prefer any by Partiality, he falls under this Guilt of Simony by the Tongue: For, as the Canoniſts rightly conclude, Favor, vel gratia, vel odium,39 ſuccedit loco pretii: Favour or good Will, or Hatred, (in ſuch caſes,) falls in place of a Price.
Secondly, persons may fall under the guilt of this sin, munere à lingua, by a bribing tongue. For, bribery may be practiced as well with the tongue, as with the hand; and by the one, as well as by the other, a man may be brought in a snare. Thus Absalom by his fair tongue, bribed the affections of the men of Israel, and by stealing away their hearts thereby, ensnared them in a course of rebellion and treason against his father.37 And thus, by the people’s tongues, was Saul bribed to spare Agag, and the fat cattle of the Amalekites, and so was ensnared in the sin of rebellion against God; fearing, lest if he should not have hearkened to their voice, he should have lost their favor, and incurred their hatred. Therefore said he to Samuel, I feared the people, and obeyed their voice.38 And so, when by compliment or flatteries, or by menaces or threats, or to gratify the entreaties, or solicitations, or importunities of carnal friends, or great persons, for conciliating their favor, or for fear of incurring their displeasure, one is moved to present, ordain, or advance any person to a spiritual office, without consideration of his worth; or, to prefer any by partiality, he falls under this guilt of simony by the tongue. For, as the canonists rightly conclude, favor, vel gratia, vel odium, succedit loco pretii: (Favor or good will, or hatred, (in such cases,) falls in place of a price.)39
And I am ſure, to promote one upon ſuch carnal Reſpects, agrees not well with that Apoſtolical Canon which the Apoſtle Paul wrote to Timothy, and charg’d him before God and his Angels,40 to obſerve, without preferring one before another, doing nothing by Partiality; and ſaying, Lay Hands ſuddenly on no Man, neither be partaker of other Men’s Sins: From which, how he keeps his p. 53 Hands pure, who, to gratifie the Solicitations and Importunities of carnal Friends, inconſiderately advanceth a Man to a Spiritual Office, I ſee not.
- 40. 1 Tim. 5.21, 22. [moved in the edition]
And I am sure, to promote one upon such carnal respects, agrees not well with that apostolical canon which the apostle Paul wrote to Timothy, and charged him before God and his angels, to observe, without preferring one before another, doing nothing by partiality; and saying, Lay hands suddenly on no man, neither be partaker of other men’s sins.40 From which, how he keeps his hands pure, who, to gratify the solicitations and importunities of carnal friends, inconsiderately advances a man to a spiritual office, I see not.
- 40. 1 Tim. 5:21, 22. [moved here by the editor]
Yet this is not ſo to be underſtood, as if all Interceſſions in Affairs of this nature, were either Simoniacal or Sinful; but it muſt be conſidered, whether the Perſon in whoſe behalf Friends do interceed and intreat for, be a Perſon worthy; that is, Holy, and well Qualified for ſuch a Sacred Function; or unworthy, and unſuitable for it. If he be unworthy, then certainly he ſins hainouſly who interpoſeth in his behalf: For he ſacrificeth the Glory of God, and the Blood of poor Souls, to the intereſt of his unworthy carnal Friend or Favourite; and ſo doth he, who, to gratifie Man, is mov’d by Intreaties, to inveſt him with ſuch an Office. p. 54
Yet this is not so to be understood, as if all intercessions in affairs of this nature, were either simoniacal or sinful; but it must be considered, whether the person in whose behalf friends do intercede and entreat for, be a person worthy; that is, holy, and well qualified for such a sacred function; or unworthy, and unsuitable for it. If he is unworthy, then certainly he sins heinously who interposes in his behalf. For he sacrifices the glory of God, and the blood of poor souls, to the interest of his unworthy carnal friend or favorite; and so does he, who, to gratify man, is moved by entreaties, to invest him with such an office.
But if the Perſon be worthy then he who interceeds for him, muſt conſider, upon what Principle he doth ſo: If it be out of a pious Affection to the good of the Church, and a wellgrounded Hope of his being a good Inſtrument for the Glory of God; upon ſuch a ground one may not only without ſin, but very commendably recommend ſuch a Perſon, and even uſe Entreaties and Solicitations for his Advancement to ſuch an holy Function; nay, and ſo much the rather, if he be a Perſon in whom he hath an Intereſt of natural Relation: (For Religion doth no way weaken, but rather corroborates the Bonds of natural Affection.) Neither doth ſuch Dealing want Precedents which may ſufficiently warrant it:41 The Brethren at Epheſus did recommend Apollo by Letters to the Brethren in Achaia, p. 55 intreating them to receive him: The Apoſtle Paul recommended Epaphroditus to the Philippians; as likewiſe Marcus,42 the Siſter’s Son of Barnabas,43 did he recommend to the Coloſſians: Nay, and though carnal Affection was no ingredient in our Saviour’s Choice of his Diſciples; yet it is manifeſt, that John, his Couſin according to the Fleſh, was taken into the number, and is more than once called,44 The Diſciple whom Jeſus loved. But though the Perſon for whom one interceeds, be never ſo worthy; yet if his Interceſſions for him, proceed not from a Religious, but only from a carnal Principle, to promote a worldly Deſign; then is the Interceſſour guilty of this Simony by the Tongue, whilſt his End therein is not to ſerve the Lord Jeſus Chriſt, but only a carnal Intereſt.
But if the person is worthy, then he who intercedes for him, must consider, upon what principle he does so. If it be out of a pious affection to the good of the church, and a well-grounded hope of his being a good instrument for the glory of God; upon such a ground one may not only without sin, but very commendably recommend such a person, and even use entreaties and solicitations for his advancement to such a holy function; nay, and so much the rather, if he is a person in whom he has an interest of natural relation: (For religion does no way weaken, but rather corroborates the bonds of natural affection.) Neither does such dealing want precedents which may sufficiently warrant it. The brethren at Ephesus did recommend Apollos by letters to the brethren in Achaia, entreating them to receive him.41 The apostle Paul recommended Epaphroditus to the Philippians;42 as likewise Marcus, the sister’s son of Barnabas, did he recommend to the Colossians.43 Nay, and though carnal affection was no ingredient in our Savior’s choice of his disciples; yet it is manifest, that John, his cousin according to the flesh, was taken into the number, and is more than once called, the disciple whom Jesus loved.44 But though the person for whom one intercedes, be never so worthy; yet if his intercessions for him, proceed not from a religious, but only from a carnal principle, to promote a worldly design; then is the intercessor guilty of this simony by the tongue, while his end therein is not to serve the Lord Jesus Christ, but only a carnal interest.
Moreover, Some Parents, it may be, may have in their pious Intentions, deſign’d a Child to the Miniſtry of God’s Houſe, (as Hannah did her Samuel;45) chooſing rather to have him ſerve God at the Sacred Altar, than in any Secular Employment; and, upon this Account, have ſtudied to have him qualified for that work. Now, for ſuch a Parent, when occaſion offereth, to interpoſe for a Child whom he finds competently endowed with Gifts and Graces for the ſame, to have him placed in the Sacred Function, (not deſigning it meerly as a Trade of Lucre, and Livelihood,) is not only lawful, but laudable; as it was in Hannah,46 whom Eli praiſed for this Devotion, and for which the Lord rewarded her with the Bleſſing of more Children. Nay, he who out of zeal to the Glory of God, in p. 57 the ſimplicity of his Heart, (not with a covetous Eye to Gain, nor with an ambitious Eye to Preferment;) hath made it his ſtudy to furniſh himſelf for the holy Miniſtery of the Church, may even lawfully offer himſelf, and expreſs his Deſires to thoſe who have Right and Title to advance him thereto, ſo he do it modeſtly, and without a prepoſterous thruſting himſelf upon the Sacred Function: For to this, he hath the approbation of the Apoſtle, ſaying,47 If a Man deſire the Office of a Biſhop, he deſireth a good Work. And, ſo his Deſire is good,48 if it proceed (as Gregory ſaith,) A zelo Charitatis Divinitus excitato; from a zeal of Charity ſtirr’d up by God. And for any to comply with the deſire of ſuch a Perſon, upon the conſideration of his Worth, is neither Simoniacal, nor Sinful.
Moreover, some parents, it may be, may have in their pious intentions, designed a child to the ministry of God’s house, (as Hannah did her Samuel;45) choosing rather to have him serve God at the sacred altar, than in any secular employment; and, upon this account, have studied to have him qualified for that work. Now, for such a parent, when occasion offers, to interpose for a child whom he finds competently endowed with gifts and graces for the same, to have him placed in the sacred function, (not designing it merely as a trade of lucre, and livelihood,) is not only lawful, but laudable; as it was in Hannah, whom Eli praised for this devotion, and for which the Lord rewarded her with the blessing of more children.46 Nay, he who out of zeal to the glory of God, in the simplicity of his heart, (not with a covetous eye to gain, nor with an ambitious eye to preferment;) has made it his study to furnish himself for the holy ministry of the church, may even lawfully offer himself, and express his desires to those who have right and title to advance him thereto, so he do it modestly, and without a preposterous thrusting himself upon the sacred function. For to this, he has the approbation of the apostle, saying, If a man desire the office of a bishop, he desires a good work.47 And, so his desire is good, if it proceed (as Gregory says,) a zelo charitatis divinitus excitato (‸from a zeal of charity stirred up by God).48 And for any to comply with the desire of such a person, upon the consideration of his worth, is neither simoniacal, nor sinful.
3dly, The third way of Bribery, whereby the Guilt of Simony may be incurr’d in Deed, is, Ab obſequio, by Homage or Service. Thus, he who either for the preſent, or by any Obligation for the future, doth Service or Homage; or by any good Offices, miniſters to the Intereſts of Man, upon deſign to procure his own Advancement to a Spiritual Office, is guilty of Simony, as the Buyer; and ſo is he, as the Seller, who, upon the account thereof, promotes him thereto: For, whilſt by ſuch Service, the one bribeth, and the other is bribed, it is all one as if the Merchandiſe were made by Money. When Jacob did purchaſe his Wives by his Service from Laban, they accounted themſelves as ſold for Money.49 And ſo, the Homage or Service which one payeth for Spiritual Things, is nothing elſe but the p. 59 Money of Simon Magus, tranſmitted with another Impreſſion, from a different kind of Mint. Therefore ſays the Canon Law, Simoniacum eſt,50 pro temporali obſequio Beneficium cleſiaſticum promittere: To promiſe an Eccleſiaſtical Benefice for Temporal Service, is Simony.
Thirdly, the third way of bribery, whereby the guilt of simony may be incurred in deed, is, ab obsequio, by homage or service. Thus, he who either for the present, or by any obligation for the future, does service or homage; or by any good offices, ministers to the interests of man, upon design to procure his own advancement to a spiritual office, is guilty of simony, as the buyer; and so is he, as the seller, who, upon the account thereof, promotes him thereto. For, while by such service, the one bribes, and the other is bribed, it is all one as if the merchandise were made by money. When Jacob did purchase his wives by his service from Laban, they accounted themselves as sold for money.49 And so, the homage or service which one pays for spiritual things, is nothing else but the money of Simon Magus, transmitted with another impression, from a different kind of mint. Therefore says the canon law, simoniacum est, pro temporali obsequio beneficium ecclesiasticum promittere (‸To promise an ecclesiastical benefice for temporal service, is simony.)50
And therefore, how they can waſh their Hands from the loathſom Stain of this Sin, who pay their Servants Salaries by a Spiritual Benefice; or, who ſerve any Man with a deſign to earn a Church as their Wages, I cannot ſee. Nor are they leſs guilty, who make their Matches an Engine to promote them to a Charge; or, who make the Donation of a Church a Mean, p. 60 much more a Condition for the Marriage of an Hand-maid, or to procure a Fortune unto, or to ſupply the place of a Dotal Proviſion, for an indigent Neice or Couſin; which is, not unfitly, termed by our Country-men, Smock-Simony; becauſe, by ſerving of ſuch Intereſts, the Church is ſold. And they may well be brought within the ſame Predicament, who make a Spiritual Benefice a Patrimony unto, or a Reſcue for the Penury of an uſeful Friend or Kinſman: Upon which account, the Canon Law decrees thus;52 Qui emit jus Patronatus, &c. He who buys the Right of Patronage, that he may Preſent a Son, or a Nephew, or any whom he pleaſeth, ought to be depriv’d thereof.
- 52. Decret. Gregor. 9. De Jure Patronat. cap. 6. [moved in the edition]
And therefore, how they can wash their hands from the loathsome stain of this sin, who pay their servants’ salaries by a spiritual benefice; or, who serve any man with a design to earn a church as their wages, I cannot see. Nor are they less guilty, who make their matches an engine to promote them to a charge; or, who make the donation of a church a mean, much more a condition for the marriage of a handmaid, or to procure a fortune unto, or to supply the place of a dotal provision, for an indigent niece or cousin; which is, not unfitly, termed by our countrymen, smock-‸‸‸‸‸simony; because, by serving of such interests, the church is sold. And they may well be brought within the same predicament, who make a spiritual benefice a patrimony unto, or a rescue for the penury52 of a useful friend or kinsman. Upon which account, the canon law decrees thus; Qui emit jus patronatus, etc. (‸He who buys the right of patronage, that he may present a son, or a nephew, or any whom he pleases, ought to be deprived thereof.)53
And this is an Evil that Jerom much complains of,53 That Affinity, or Conſanguinity, or Service, p. 61 ſhould be the ground of preferring Men to Spiritual Offices, or Degrees, as if they were to be beſtowed, as Men are Advanc’d to Military Offices in the World. Yet I do not ſay, but that any Man may lawfully prefer to an Eccleſiaſtick Charge, a Friend, or Relative, who is well qualified for the Office: For (as I have ſaid already,) Religion doth not weaken, but rather ſtrengthens the Bonds of natural Affection; ſo that it were Injuſtice to deal worſe with Relatives, than with Strangers; or, caeteris paribus, not to prefer them to others. But to do ſo, meerly upon a carnal Account, becauſe they may ſerve better our Temporal Ends and Deſigns; or to prefer a Perſon unfit, becauſe he is a Friend, bewrays an Eye more to carnal Intereſt than to God’s Glory. Neither do I ſay, but Durandus is in the right, in ſaying, That p. 62 one may lawfully confer an Eccleſiaſtick Office or Benefice upon him,54 who hath ſerved him, through a ſenſe of that Worth he hath learned to be in him, by Experience and daily Converſe; if ſo be he do it in contemplation of his Worth, and not of his Service: But, if reſpect to this be the Principle that ſways him, he is guilty of Simony. Wherefore, I cannot but judge them exceeding guilty in the ſight of God, who promote Men to any degree of the Sacred Hierarchy, not upon a conſideration of their Sanctimony, or Abilities to ſerve God therein, but out of a Deſign to ſerve ſecular ends; and therefore do make choice of ſuch, from whoſe Inclinations they can expect, and promiſe to themſelves, that they will prove fitteſt Inſtruments for abetting their publick or private Intereſts; the p. 63 expectation of which Service, (much more, if it be made a Condition in the Bargain,) is no leſs the Price of ſuch a Promotion, than if it were ſold for Service already done: And not without reaſon may it be ſaid, That thoſe Merchants do trade for ſuch Creatures, not to be Miniſters to God, but Slaves to themſelves. But much more doth he incur this Guilt, who, for the purchaſe of ſuch a Preferment, mancipates his Conſcience implicitely to follow the Dictates of his Promoter; by whom, whilſt he is advanced upon the Condition, or Expectation of ſuch a blind Obedience, I’m ſure God hath no hand in the Bargain. But, I think I need ſay no more for the diſcovery of theſe Rocks, whereupon the Principal Agents in ſuch Spiritual Traffick may chance to ſplit, in the way of Entrance upon Sacred Offices.
And this is an evil that Jerome much complains of, that affinity, or consanguinity54, or service, should be the ground of preferring men to spiritual offices, or degrees, as if they were to be bestowed, as men are advanced to military offices in the world.55 Yet I do not say, but that any man may lawfully prefer to an ecclesiastical charge, a friend, or relative, who is well qualified for the office. For (as I have said already,) religion does not weaken, but rather strengthens the bonds of natural affection; so that it were injustice to deal worse with relatives, than with strangers; or, caeteris paribus, not to prefer them to others. But to do so, merely upon a carnal account, because they may serve better our temporal ends and designs; or to prefer a person unfit, because he is a friend, betrays an eye more to carnal interest than to God’s glory. Neither do I say, but Durandus is in the right, in saying, that one may lawfully confer an ecclesiastical office or benefice upon him‸ who has served him, through a sense of that worth he has learned to be in him, by experience and daily converse; if ‸ he does it in contemplation of his worth, and not of his service.56 But, if respect to this is the principle that sways him, he is guilty of simony. Therefore, I cannot but judge them exceeding guilty in the sight of God, who promote men to any degree of the sacred hierarchy, not upon a consideration of their sanctimony, or abilities to serve God therein, but out of a design to serve secular ends; and therefore do make choice of such, from whose inclinations they can expect, and promise to themselves, that they will prove fittest instruments for abetting their public or private interests; the expectation of which service, (much more, if it is made a condition in the bargain,) is no less the price of such a promotion, than if it were sold for service already done. And not without reason may it be said, that those merchants do trade for such creatures, not to be ministers to God, but slaves to themselves. But much more does he incur this guilt, who, for the purchase of such a preferment, enslaves his conscience implicitly to follow the dictates of his promoter; by whom, while he is advanced upon the condition, or expectation of such a blind obedience, I’m sure God has no hand in the bargain. But, I think I need say no more for the discovery of these rocks, whereupon the principal agents in such spiritual traffic may chance to split, in the way of entrance upon sacred offices.
I proceed next, to ſhew how the guilt of Simony may be incurr’d by others, as being Inſtruments and Abettors thereof: For who are thus partakers therein, by walking contrary to the Rule of the Apoſtle, who hath ſaid,55 Have no fellowſhip with the unfruitful Works of Darkneſs, but rather reprove them; they become Socii Criminis, Companions in the Crime and Guilt. And thus Men may be guilty ſeveral ways.
- 55. Eph. 5.11. [moved in the edition]
I proceed next, to show how the guilt of simony may be incurred by others, as being instruments and abettors thereof. For who are thus partakers therein, by walking contrary to the rule of the apostle, who has said, Have no fellowship with the unfruitful works of darkness, but rather reprove them;57 they become socii criminis, companions in the crime and guilt. And thus men may be guilty several ways.
- 57. Eph. 5:11. [moved here by the editor]
Firſt, A Man may incur this Guilt by promoting of a Simonical Deſign, in becoming a Mediator, or ſecret Agent; either by Advice and Counſel, or by tranſacting betwixt the Parties, or in behalf of either of them, in any Condition, Compact, or payment of Money; or by uſing any ſiniſter Devices for that effect. And, that he who doth ſo, becomes in the p. 65 ſight of God guilty of this Sin, he may be eaſily convinced, if he conſider, That a Fellowſhip in any Sin, by Advice and Counſel, doth ſtir up the Wrath of the Almighty, as well againſt the evil Counſellor, as againſt the Perpetrator thereof; which is evident from that Command which the Lord gave to Ezekiel,56 to Propheſie againſt thoſe that did deviſe Miſchief, and give wicked Counſel in Jeruſalem; and that the Tranſactors for others in wicked Purpoſes, are lyable to the ſame Puniſhment with them; whereof God’s Judgment denounced againſt Jezebel,57 for her ſecret Tranſactions to poſſeſs Ahab of that bloody Purchaſe of the Vineyard of Naboth, is a pregnant Teſtimony. And ſo do thoſe, who by ſecret Tranſactions and Conveyances, meddle as Inſtruments, to promote Simoniacal Deſigns, involve p. 66 themſelves in the ſame Guilt with thoſe, in behalf of whom they deal; and ſometimes into more, when they do it without the Party’s privity or conſent. And therefore, were the Fathers of the Council of Chalcedon, ſo ſevere againſt ſuch, as to decree,58 That ſi quis mediator in tam turpibus & nefandis datis vel acceptis extiterit, &c. If any Man ſhould be found to be a Mediator in ſuch filthy and nefarious Bargains, of giving and receiving any thing for Spiritual Offices; being a Clergy-man, he ſhould lofe his Degree; or, if a Laick, or Monk, he ſhould be Anathematiz’d.
First, a man may incur this guilt by promoting of a simoniacal design, in becoming a mediator, or secret agent; either by advice and counsel, or by transacting between the parties, or in behalf of either of them, in any condition, compact, or payment of money; or by using any sinister devices for that effect. And, that he who does so, becomes in the sight of God guilty of this sin, he may be easily convinced, if he consider, that a fellowship in any sin, by advice and counsel, does stir up the wrath of the Almighty, as well against the evil counselor, as against the perpetrator thereof; which is evident from that command which the Lord gave to Ezekiel, to prophesy against those that did devise mischief, and give wicked counsel in Jerusalem;58 and that the transactors for others in wicked purposes, are liable to the same punishment with them; whereof God’s judgment denounced against Jezebel, for her secret transactions to possess Ahab of that bloody purchase of the vineyard of Naboth, is a pregnant testimony.59 And so do those, who by secret transactions and conveyances, meddle as instruments, to promote simoniacal designs, involve themselves in the same guilt with those, in behalf of whom they deal; and sometimes into more, when they do it without the party’s privity or consent. And therefore‸ were the fathers of the Council of Chalcedon‸ so severe against such, as to decree, that si quis mediator in tam turpibus & nefandis datis vel acceptis extiterit, etc. (‸‸If any man should be found to be a mediator in such filthy and nefarious bargains, of giving and receiving anything for spiritual offices; being a clergyman, he should lose his degree; or, if a lay person, or monk, he should be anathematized.)60
And, leſt by this means any ſhould be entred into the Church, the Sentence of the Canon Law is ſomewhat more ſevere,59 which ſays, Electio Simoniaca eſt caſſanda, facta, &c. A Simoniacal Election is to be p. 67 made void, if it have been made by other Men’s Promiſes of Money, although he who is Elected be ignorant thereof; unleſs it have been done of a fraudulent Purpoſe againſt him.
- 59. Decret. Greg. 9. De Simon. Cap. 27. [moved in the edition]
And, lest by this means any should be entered into the church, the sentence of the canon law is somewhat more severe, which says, electio simoniaca est cassanda, facta, etc. (‸‸A simoniacal election is to be made void, if it have been made by other men’s promises of money, although he who is elected be ignorant thereof; unless it have been done of a fraudulent purpose against him.)61
- 61. Decret. Greg. 9. De Simon. Cap. 27. [moved here by the editor]
And the ground hereof is, becauſe, though he have no hand therein himſelf, yet it is by a Simoniacal Paction that he is introduc’d into the Church.
And the ground hereof is, because, though he have no hand therein himself, yet it is by a simoniacal pact that he is introduced into the church.
2dly, A Man incurs this Guilt, when he complies therewith by Conſent or Approbation. That Conſent or Approbation renders a Man guilty of the Sin to which he conſents, and wherein he allows the Sinner, I truſt none will queſtion, who hath ever read theſe Words, whereby God declares a Man unworthy upon this account, to take his Covenant in his mouth, ſaying,60 When thou ſaweſt a Thief, then thou conſentedſt with him: Or, the Words of Paul confeſſing it as his Sin, p. 68 that he was conſenting to the ſhedding of the Blood of that Proto-Martyr Steven.61 And, is not he then guilty before God, who, ſeeing one as a Thief and a Robber, climbing up into the Sheep-fold of Chriſt by Simonical means, yields his conſent thereto? Whoſoever then, being conſcious to a Simonical Tranſaction made by any perſon, for procuring of a Title or Right to a Spiritual Office, or Benefice, doth conſent to give him Ordination, or Collation thereto, by this ſinful compliance becomes guilty of Simony. And whoſoever, having notice of ſuch a Tranſaction, concurs with his conſent to the Election, Ordination, or Collation of ſuch a Perſon, involves himſelf in the ſame Guilt.
Secondly, a man incurs this guilt, when he complies therewith by consent or approbation. That consent or approbation renders a man guilty of the sin to which he consents, and wherein he allows the sinner, I trust none will question, who has ever read these words, whereby God declares a man unworthy upon this account, to take his covenant in his mouth, saying, When you saw a thief, then you consented with him.62 Or, the words of Paul confessing it as his sin, that he was consenting to the shedding of the blood of that proto-martyr Stephen.63 And, is not he then guilty before God, who, seeing one as a thief and a robber, climbing up into the sheepfold of Christ by simoniacal means, yields his consent thereto? Whoever then, being conscious to a simoniacal transaction made by any person, for procuring of a title or right to a spiritual office, or benefice, does consent to give him ordination, or collation thereto, by this sinful compliance becomes guilty of simony. And whoever, having notice of such a transaction, concurs with his consent to the election, ordination, or collation of such a person, involves himself in the same guilt.
3dly, A Man may incur this Guilt by Connivance; when, being privy thereto, he winks p. 69 thereat, or forbeareth, according to his Place and Calling, either to oppoſe himſelf thereto, or to cenſure the ſame. How guilty Connivance, or Forbearance of Sin, rendereth a Man, may appear by the Lord’s Comminations againſt thoſe who would Hide their Eyes from the Man who giveth of his Seed to Molech;62 and againſt Eli,63 for conniving at the Wickedneſs of his Sons; and againſt the Church of Thyatyra,64 for ſuffering jezebel. Wherefore, for any Man to be privy to a Perſon’s Simoniacal ways, whereby he ſtudies as a Thief, to creep into a Charge of the Church, and not to repreſent it to thoſe who ſhould by their Authority obſtruct him; by his Connivance, he becomes guilty of Fellowſhip with him in his ſin. But ſo much the more, if he be ſilent at his taking of that Oath which is uſually tendred p. 70 to thoſe that take Inſtitution for purging themſelves of that Crime: For which Guilt, I leave him to conſider what Solomon ſays,65 Whoſo is Partner with a Thief, hateth his own Soul: he heareth Curſing, and bewrayeth it not. And much more then do they render themſelves guilty of a Fellowſhip with ſuch in their Sin, who by their Authority ſhould puniſh the ſame, and yet wink thereat; and therefore ſays Gregory,66 Participem ſe reddit alienae Simoniae, quiſquis contra Simoniacam Haereſin, pro officii ſui loco, vehementer non exarſerit, &c. He rendereth himſelf partaker of another Man’s Simony, whoſoever, according to his Place and Calling, is not vehemently zealous againſt that Hereſie of Simony; and let not that Man doubt, but he ſhall have his Portion with him who firſt committed that hainous Crime.
Thirdly, a man may incur this guilt by connivance64; when, being privy thereto, he winks at it, or forbears, according to his place and calling, either to oppose himself thereto, or to censure the same. How guilty connivance, or forbearance of sin, renders a man, may appear by the Lord’s comminations65 against those who would hide their eyes from the man who gives of his seed to Molech;66 and against Eli, for conniving at the wickedness of his sons;67 and against the church of Thyatira, for suffering Jezebel.68 Therefore, for any man to be privy to a person’s simoniacal ways, whereby he studies as a thief, to creep into a charge of the church, and not to represent it to those who should by their authority obstruct him; by his connivance, he becomes guilty of fellowship with him in his sin. But so much the more, if he is silent at his taking of that oath which is usually tendered to those that take institution for purging themselves of that crime. For which guilt, I leave him to consider what Solomon says, Whoever is partner with a thief, hates his own soul: he hears cursing, and betrays it not.69 And much more ‸ do they render themselves guilty of a fellowship with such in their sin, who by their authority should punish the same, and yet wink at it; and therefore says Gregory, Participem se reddit alienae simoniae, quisquis contra simoniacam haeresin, pro officii sui loco, vehementer non exarserit, etc. (‸He renders himself partaker of another man’s simony, whoever, according to his place and calling, is not vehemently zealous against that heresy of simony; and let not that man doubt, but he will have his portion with him who first committed that heinous crime.)70
- 64. collusion [added by the editor]
- 65. divine vengeance [added by the editor]
- 66. Lev. 20:4.
- 67. 1 Sam. 2. and 3:13, 14. [moved here by the editor]
- 68. Rev. 2:20. [moved here by the editor]
- 69. Prov. 29:24. [moved here by the editor]
- 70. Apud Gratian. Caus. 1. Quest. 1. Can. Quisquis per pecuniam. [moved here by the editor]
4thly, A Man may incur the Guilt of Simony by Patronizing; to wit, when he takes part with Simoniacal Perſons, and bears them out, either by countenancing them in their ſin, or by pleading for them, or by ſetting himſelf out to juſtifie and defend them therein. And this indeed is ſuch an high Degree of Fellowſhip in this Sin, as he who doth ſo, eſpouſeth the Intereſt of Satan, as well as of Simon, and ſtands upon his ſide againſt God. But to him who taketh ſuch a Plea in hand, I may uſe the like Words, as the Father of Jerubbaal did to the Men of his City, who roſe up againſt him, for his Son’s throwing down of Baal’s Altar, ſaying, Will ye plead for Baal?67 will ye ſave him? So I may ſay, Will ye plead for Simon Magus? will ye defend him? And as John the Seer ſaid to Jehoſhaphat, for p. 72 aſſiſting Ahab,68 Shouldſt thou help the Ʋngodly? And what he who doth ſo, will anſwer to him who hath ſaid,69 Thou ſhalt not countenance a poor Man in his Cauſe, I know not: For, even though his Poverty might plead for our Charity, yet our Charity muſt not make us yield our Patronage to an evil Cauſe. And he may think with himſelf, what he can expect from the Hand of the Almighty, who hath threatend ſevere Wrath againſt thoſe that ſtrengthen the Hands of evil doers.70
Fourthly, a man may incur the guilt of simony by patronizing; that is, when he takes part with simoniacal persons, and bears them out, either by countenancing them in their sin, or by pleading for them, or by setting himself out to justify and defend them therein. And this indeed is such a high degree of fellowship in this sin, as he who does so, espouses the interest of Satan, as well as of Simon, and stands upon his side against God. But to him who takes such a plea in hand, I may use the like words, as the father of Jerubbaal did to the men of his city, who rose up against him, for his son’s throwing down of Baal’s altar, saying, Will you plead for Baal? will you save him?71 So I may say, Will you plead for Simon Magus? will you defend him? And as Jehu the Seer said to Jehoshaphat, for assisting Ahab, Should you help the ungodly?72 And what he who does so, will answer to him who has said, You shall not countenance a poor man in his cause,73 I know not. For, even though his poverty might plead for our charity, yet our charity must not make us yield our patronage to an evil cause. And he may think with himself, what he can expect from the hand of the Almighty, who has threatened severe wrath against those that strengthen the hands of evildoers.74
Thus have I ſhewed the ſeveral ways whereby Men may be guilty of Simony, either as the Principal Agents, or as Inſtruments and Complices with them in their Sin. By which ways, whoſoever entereth into the Sacred Offices of the Church, is intruded by the Artifices of p. 73 Man; but they may hear God ſaying of them,71 I have not ſent theſe Prophets, yet they ran.
- 71. Jer. 23.21. [moved in the edition]
Thus have I shown the several ways whereby men may be guilty of simony, either as the principal agents, or as instruments and accomplices with them in their sin. By which ways, whoever enters into the sacred offices of the church, is intruded by the artifices of man; but they may hear God saying of them, I have not sent these prophets, yet they ran.75
- 75. Jer. 23:21. [moved here by the editor]
How Simony Is Practiced in the Administration of a Spiritual Office
CHAP. III. How Simony is practiſed in the Adminiſtration of a Spiritual Office.
How Simony Is Practiced in the Administration of a Spiritual Office
THE Sin of Simony doth not conſine it ſelf within the compaſs of their Tranſactions, who practiſe the ſame for making way for their Entrance upon the Holy Calling in the Church; but extendeth it ſelf alſo, to the Exerciſes of that Calling in the hands of many who bear Charge: So that, as there may be Guilt by a mercenary Entrance into a Spiritual Office, ſo there may be much Guilt alſo, p. 74 by the mercenary Adminiſtration of Spiritual Things in that Office; as, when Merchandiſe is made of the Word and Sacraments, of the Sentences of the Church, and of the Exerciſe of any Acts and Duties which belong to the holy Miniſtery: For theſe Spiritual Things being the free Gifts of God, and ſo improper Matter of Merchandiſe; whoſoever, either in the internal Affection, or external Practice, makes them the ſubject of Buying and Selling, is a Diſciple of Simon Magus, who (as I have told before, in the Words of Gregory and Nicolaus de Lyra,) would have bought the Power of Giving the Holy Ghoſt, that afterwards by Exerciſing that Power, he might purchaſe Gain to himſelf. For, as he who doth but deſign, or deſire by the Miniſtery of the Goſpel, to gratifie his Covetouſneſs, p. 75 is guilty of Simony in the Will, and Affections of his Heart; ſo he, who in the Exerciſe of that Sacred Office, ſets the Miniſtery of Spiritual Things to Sale, and makes the ſame a Matter of Merchandiſe, and ſubſervient to his Gain, incurs the Guilt of Simony, in Effect and Deed. And, how dreadful a Guilt this is, may appear by that grievous Increpation uttered by the Prophet Micah, againſt the Houſe of Iſrael, ſaying,72 The Heads thereof judge for Reward, and the Prieſts thereof teach for Hire, and the Prophets thereof divine for Money; — Therefore ſhall Zion for your ſake, be plowed as a Field, and Jeruſalem ſhall become Heaps, and the Mountain of the Houſe as the high Places of the Foreſt.
- 72. Mic. 3.11, 12. [moved in the edition]
THE sin of simony does not confine itself within the compass of their transactions, who practice the same for making way for their entrance upon the holy calling in the church; but extends itself also‸ to the exercises of that calling in the hands of many who bear charge. So that, as there may be guilt by a mercenary entrance into a spiritual office, so there may be much guilt also‸ by the mercenary administration of spiritual things in that office; as‸ when merchandise is made of the word and sacraments, of the sentences of the church, and of the exercise of any acts and duties which belong to the holy ministry. For these spiritual things being the free gifts of God, and so improper matter of merchandise; whosoever, either in the internal affection, or external practice, makes them the subject of buying and selling, is a disciple of Simon Magus, who (as I have told before, in the words of Gregory and Nicolaus de Lyra,) would have bought the power of giving the Holy Spirit, that afterwards by exercising that power, he might purchase gain to himself. For, as he who does but design, or desire by the ministry of the gospel, to gratify his covetousness is guilty of simony in the will, and affections of his heart; so he, who in the exercise of that sacred office, sets the ministry of spiritual things to sale, and makes the same a matter of merchandise, and subservient to his gain, incurs the guilt of simony, in effect and deed. And, how dreadful a guilt this is, may appear by that grievous increpation uttered by the prophet Micah, against the house of Israel, saying, The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; — Therefore will Zion for your sake, be plowed as a field, and Jerusalem will become heaps, and the mountain of the house as the high places of the forest.76
- 76. Mic. 3:11, 12. [moved here by the editor]
Now the Miniſters and Paſtors of the Church, may incur the guilt of this Sin two ways; p. 76 to wit, whilſt, either for their Advantage and Gain, they obtrude Falſhood and Errour for Truth, and miniſter to People corrupt, inſtead of wholſom, Food; ſo ſelling for Upright, what is but Sophiſticate and Counterfeit; or, whilſt they in their Adminiſtration, make the true and holy Ordinances of Jeſus Chriſt vendible, by ſetting theſe Spiritual Things to Sale.
Now the ministers and pastors of the church may incur the guilt of this sin two ways; that is, while either for their advantage and gain, they obtrude falsehood and error for truth, and minister to people corrupt, instead of wholesome food; so selling for upright, what is but sophisticate and counterfeit; or, while they in their administration, make the true and holy ordinances of Jesus Christ vendible, by setting these spiritual things to sale.
Firſt, The Guilt of Simony is incurr’d in the Adminiſtration of the Spiritual Calling, and that in an high meaſure; when thoſe who exerciſe that Calling, do, for ſome Temporal Advantage, corrupt the Spiritual Ordinances of the Goſpel, ſetting forth things Counterfeit for Upright, and Falſhood and Errour for Truth and ſound Doctrine. And this Men do, either whilſt by preſent Profit, or expectation of ſome future Gain, or by fear of p. 77 Diſpleaſure, or for conciliating of Favour, or by hope of Preferment, their Tongues are bribed to teach Complacencies, to ſooth and flatter Men in their Sins, to forbear Reproofs and Cenſures, to ſmother the Truth and Counſel of God, to adapt their Doctrine to humane Humours and Inclinations, and to comply with Men in their Errours or ſinful Courſes; or, whilſt out of a ſecret Deſire of Vain-Glory, or an ambitious Deſign of ſetting themſelves up as the Heads of Sects, and drawing Diſciples after them, they forge new and falſe Doctrines, broach and vent Errours and Hereſies, and diſſeminate their own wild Fancies, filling the Heads of People with corrupt Principles, which when they have made them to drink in, by impoſing upon their weak and unwary Underſtandings, they eaſily p. 78 betray their Affections, and Proſelyte them to their Party. All which Practices are nothing elſe but groſs Simony, whilſt they ſell the Truth, and make Merchandiſe of Souls; whether the Price be the preſent Profit, or the hope of future Gain, or humane Favour, or Fear, or Ambitious Deſigns, or Vain-Glory; for all theſe are the current Money of Simon Magus. And of ſuch cheating Merchants in the Church, the Apoſtles have ſufficiently warned us, giving them their proper Characters. The Apoſtle Paul ſpeaking of ſuch, calls them unruly and vain Talkers,73 and Deceivers, — teaching things which they ought not, for filthy Lucre’s ſake. And he warns the Overſeers of the Church to watch againſt ſuch,74 ſaying, Of your own ſelves, ſhall Men ariſe, ſpeaking perverſe things, to draw away Diſciples after them: therefore p. 79 watch. And he gives a Caveat to all, to avoid ſuch, as Men that ſerve not our Lord Jeſus Chriſt, but their own Belly;75 and by good Words, and fair Speeches, deceive the Hearts of the Simple. And ſo doth alſo the Apoſtle Peter, warn againſt ſuch, ſaying,76 There ſhall be falſe Teachers among you, who privily ſhall bring in damnable Hereſies, &c. And through covetouſneſs, ſhall they with feigned Words make Merchandiſe of you; whoſe Judgment of a long time lingereth not, and their Damnation ſlumbereth not. And what Character the Apoſtle Jude gives of ſuch, may be read in his Epiſtle at length. And ſuch Paſtors under the Goſpel, may be well ranked in the Predicament with thoſe Prophets under the Law, of whom the Lord complains, that they did pollute him amongſt his People,77 for handfuls of Barley, p. 80 and for pieces of Bread, — by Lying, and ſtrengthning the Hands of the Wicked; and they made his People to Err, pleaſing the Wicked,78 in crying Peace to them, and preparing War againſt thoſe that put not into their Mouths; and with thoſe Prieſts that corrupted the Covenant of Levi,79 — and were partial in the Law. They may well (I ſay) be ranked in the Predicament with theſe, ſince the likeneſs of their ways declare them to be Animalia ejuſdem ſpeciei, Creatures of the ſame kind. But it becomes all who would wiſh to approve themſelves the faithful Miniſters of Jeſus Chriſt, to entertain an abhorrency of all ſuch corrupt Dealing, which either humane Favour, or Gain, or Glory, bribes Men to; that ſo, with the Teſtimony of a good Conſcience, they may be able to ſay, both in the ſight of p. 81 God and Man, with the Bleſſed Apoſtle Paul,80 We are not as many, which corrupt the Word of God; but as of Sincerity, but as of God, in the ſight of God ſpeak we in Chriſt.81 And our Exhortation was not of Deceit, nor of Ʋncleanneſs, nor in Guile; But as we were allowed of God to be put in truſt with the Goſpel, even ſo we ſpeak; not as pleaſing Men; but God, which tryeth our Hearts: For neither at any time uſed we flattering Words, as ye know, nor a Cloak of Covetouſneſs, God is witneſs: Nor of Men ſought we Glory.
- 73. Tit. 1.10, 11. [moved in the edition]
- 74. Act. 20.30, 31. [moved in the edition]
- 75. Rom. 16.17, 18. [moved in the edition]
- 76. 2 Pet. 2.1, 3. [moved in the edition]
- 77. Ezek. 13.19, 22. [moved in the edition]
- 78. Mic. 3.5. [moved in the edition]
- 79. Mal. 2.8, 9. [moved in the edition]
- 80. 2 Cor. 2.17. [moved in the edition]
- 81. 1 Theſſ. 2.3, 4, 5, 6. [moved in the edition]
First, the guilt of simony is incurred in the administration of the spiritual calling, and that in a high measure; when those who exercise that calling, do, for some temporal advantage, corrupt the spiritual ordinances of the gospel, setting forth things counterfeit for upright, and falsehood and error for truth and sound doctrine. And this men do, either while by present profit, or expectation of some future gain, or by fear of displeasure, or for conciliating of favor, or by hope of preferment, their tongues are bribed to teach complacencies, to soothe and flatter men in their sins, to forbear reproofs and censures, to smother the truth and counsel of God, to adapt their doctrine to human humors and inclinations, and to comply with men in their errors or sinful courses; or, while out of a secret desire of vain-glory, or an ambitious design of setting themselves up as the heads of sects, and drawing disciples after them, they forge new and false doctrines, broach and vent errors and heresies, and disseminate their own wild fancies, filling the heads of people with corrupt principles, which when they have made them to drink in, by imposing upon their weak and unwary understandings, they easily betray their affections, and proselyte them to their party. All which practices are nothing else but gross simony, while they sell the truth, and make merchandise of souls; whether the price be the present profit, or the hope of future gain, or human favor, or fear, or ambitious designs, or vain-glory; for all these are the current money of Simon Magus. And of such cheating merchants in the church, the apostles have sufficiently warned us, giving them their proper characters. The apostle Paul speaking of such, calls them unruly and vain talkers, and deceivers, — teaching things which they ought not, for filthy lucre’s sake.77 And he warns the overseers of the church to watch against such, saying, Of your own selves, will men arise, speaking perverse things, to draw away disciples after them: therefore watch.78 And he gives a caveat to all, to avoid such, as men that serve not our Lord Jesus Christ, but their own belly; and by good words, and fair speeches, deceive the hearts of the simple.79 And so does also the apostle Peter, warn against such, saying, There will be false teachers among you, who privily will bring in damnable heresies, etc. And through covetousness, will they with feigned words make merchandise of you; whose judgment of a long time lingers not, and their damnation slumbers not.80 And what character the apostle Jude gives of such, may be read in his epistle at length. And such pastors under the gospel, may be well ranked in the predicament with those prophets under the law, of whom the Lord complains, that they did pollute him among his people, for handfuls of barley, and for pieces of bread, — by lying, and strengthening the hands of the wicked;81 and they made his people to err, pleasing the wicked, in crying peace to them, and preparing war against those that put not into their mouths;82 and with those priests that corrupted the covenant of Levi, — and were partial in the law.83 They may well (I say) be ranked in the predicament with these, since the likeness of their ways declare them to be animalia ejusdem speciei (‸creatures of the same kind). But it becomes all who would wish to approve themselves the faithful ministers of Jesus Christ, to entertain an abhorrence of all such corrupt dealing, which either human favor, or gain, or glory, bribes men to; that so, with the testimony of a good conscience, they may be able to say, both in the sight of God and man, with the blessed apostle Paul, We are not as many, which corrupt the word of God; but as of sincerity, but as of God, in the sight of God speak we in Christ.84 And our exhortation was not of deceit, nor of uncleanness, nor in guile; But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men; but God, which tries our hearts. For neither at any time used we flattering words, as you know, nor a cloak of covetousness, God is witness. Nor of men sought we glory.85
- 77. Tit. 1:10, 11. [moved here by the editor]
- 78. Acts 20:30, 31. [moved here by the editor]
- 79. Rom. 16:17, 18. [moved here by the editor]
- 80. 2 Pet. 2:1, 3. [moved here by the editor]
- 81. Ezek. 13:19, 22. [moved here by the editor]
- 82. Mic. 3:5. [moved here by the editor]
- 83. Mal. 2:8, 9. [moved here by the editor]
- 84. 2 Cor. 2:17. [moved here by the editor]
- 85. 1 Thess. 2:3, 4, 5, 6. [moved here by the editor]
2dly, Not only are thoſe guilty of Simony in their Adminiſtration, who cheat People with corrupt and counterfeit Ware; but thoſe alſo, who, pretending to be the Paſtors of Chriſt’s Flock, ſet to Sale upright and true Spiritual Things, and Ordinances of the Lord Jeſus, committed p. 82 unto their Diſpenſation, making the free Gifts of God vendible. And thus are they guilty, who make uſe of the Word of God, of the Sacraments, of their Preaching, Exhortations, Admonitions, Conſolations, Prayers, Benedictions, and of the Acts of Diſcipline Cenſures of the Church, or any Matter of the Paſtoral Office, as the gainful Commodities of their Shop; ſetting them forth, or ſhutting them up, according as they may beſt contribute, either for their Proſit, or for their Praiſe: For not only doth he play the Simoniack, who ſells the Goſpel for Money or real Bribes; but he alſo, who preacheth to purchaſe to himſelf Applauſe, and the praiſe of Men: For thus, his Praiſe is the price of his Preaching; at which, whilſt he aims, he preacheth not Chriſt, p. 83 but himſelf; and it may be, he hath his Reward; but he ſhall come ſhort of that Reward which he now enjoys, who ſaid, We preach not our ſelves,82 but Chriſt Jeſus the Lord: Nor can thoſe Paſtors, who for their Gain, baſely make Merchandiſe of thoſe Spiritual Things committed to their Diſpenſation, expect that Reward of the Crown of Glory, from the Hands of the chief Shepherd, whilſt, in order to the obtaining thereof, they diſcharge not their Duty upon the right Principle, nor according to that Rule preſcribed by the holy Apoſtle Peter, ſaying,83 Feed the Flock of God which is among you, taking the overſight thereof, not by conſtraint, but willingly; not for filthy Lucre, but of a ready mind. Wherefore, whoſoever have their Lucre in their Eye, in the Adminiſtration of the Miniſterial Office, p. 84 and limit their Labours to the expectation of their worldly Gain, are juſtly to be reputed Mercenary, and Simoniacal Perſons. And therefore, many Councils have ſtrictly inhibited and condemn’d ſuch Merchandiſe: That Council holden in Trullus of Conſtantinople, called Quini-ſextum, hath a particular Canon to this purpoſe; wherein (beſides other Words,) it is ſaid,84 Si quis eorum, &c. If any of the Clergy be found to exact any kind of Price from him to whom he imparts the Holy Communion, let him be Depoſed, as an imitator of the Errour and Wickedneſs of Simon.
Secondly, not only are those guilty of simony in their administration, who cheat people with corrupt and counterfeit ware; but those also, who, pretending to be the pastors of Christ’s flock, set to sale upright and true spiritual things, and ordinances of the Lord Jesus, committed unto their dispensation, making the free gifts of God vendible. And thus are they guilty, who make use of the word of God, of the sacraments, of their preaching, exhortations, admonitions, consolations, prayers, benedictions, and of the acts of discipline, censures of the church, or any matter of the pastoral office, as the gainful commodities of their shop; setting them forth, or shutting them up, according as they may best contribute, either for their profit, or for their praise. For not only does he play the simoniac, who sells the gospel for money or real bribes; but he also, who preaches to purchase to himself applause, and the praise of men. For thus, his praise is the price of his preaching; at which, while he aims, he preaches not Christ, but himself; and it may be, he has his reward; but he will come short of that reward which he now enjoys, who said, We preach not ourselves, but Christ Jesus the Lord.86 Nor can those pastors, who for their gain, basely make merchandise of those spiritual things committed to their dispensation, expect that reward of the crown of glory, from the hands of the chief shepherd, while, in order to the obtaining thereof, they discharge not their duty upon the right principle, nor according to that rule prescribed by the holy apostle Peter, saying, Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.87 Wherefore, whosoever have their lucre in their eye, in the administration of the ministerial office, and limit their labors to the expectation of their worldly gain, are justly to be reputed mercenary, and simoniacal persons. And therefore, many councils have strictly inhibited and condemned such merchandise. That council holden in Trullus of Constantinople, called Quini-sextum, has a particular canon to this purpose; wherein (besides other words,) it is said, Si quis eorum, etc. (‸If any of the clergy be found to exact any kind of price from him to whom he imparts the Holy Communion, let him be deposed, as an imitator of the error and wickedness of Simon.)88
And not only by theſe, but by ſeveral other Councils, and Sentences of the Canon Law, the ſame is condemn’d, which likewiſe decrees it as Simony, Pretio,86 vel Favore, &c. For Price or Favour, to conceal what ſhould be brought to publick Penance; or, to reconcile to the Church (or Abſolve) an impenitent Perſon; or, to remove from Reconciliation (or Abſolution) a Perſon truly penitent.
- 86. Decretal. Greg. 9. De Sim. Cap. 14. [moved in the edition]
And not only by these, but by several other councils, and sentences of the canon law, the same is condemned, which likewise decrees it as simony, pretio, vel favore, etc. (‸For price or favor, to conceal what should be brought to public penance; or, to reconcile to the church (or absolve) an impenitent person; or, to remove from reconciliation (or absolution) a person truly penitent.)90
- 90. Decretal. Greg. 9. De Sim. Cap. 14. [moved here by the editor]
And, againſt ſuch Merchandiſe in the Adminiſtration of Spiritual Things, (beſides Canoniſts and School-men,) the whole Stream of all the Antients, which ever I did read, where they fall upon this Subject, do clearly run; condemning ſuch Paſtors, and comparing them to Gehazi and Simon Magus; becauſe, for theſe free Spiritual Gifts of God, they ſurreptitiouſly take a Price, as p. 86 Gehazi did, and account them Matters which may be bought and ſold for Money, as did Simon; and therefore againſt ſuch, have commonly made uſe of thoſe Words of our Saviour to his Diſciples, when he ſent them forth upon the Work of the Miniſtery, Gratis accepiſtis, gratis date;87 Freely ye have received, freely give.
- 87. Matth. 10.8. [moved in the edition]
And, against such merchandise in the administration of spiritual things, (besides canonists and school-men,) the whole stream of all the ancients, which ever I did read, where they fall upon this subject, do clearly run; condemning such pastors, and comparing them to Gehazi and Simon Magus; because, for these free spiritual gifts of God, they surreptitiously take a price, as Gehazi did, and account them matters which may be bought and sold for money, as did Simon; and therefore against such, have commonly made use of those words of our Savior to his disciples, when he sent them forth upon the work of the ministry, gratis accepistis, gratis date; freely you have received, freely give.91
- 91. Matt. 10:8. [moved here by the editor]
Which Words are notwithſtanding cautiouſly and rightly to be underſtood, and not as ſome Sacrilegious Tongues and Pens of perverſe Men (to whom, what is allotted for the Maintainance of the Goſpel, is an eye-ſore;) have perverted the ſenſe thereof, to the prejudice of all Eccleſiaſtical Benefices, and with a deſign (ſo far as in them lyes,) to rob the Church and Paſtors of what the Charity of devout Perſons hath mortified, or what the Munificence p. 87 of pious Princes hath by their Laws allowed, or what in juſtice is due, for the accommodation and livelihood of the Labourers in the Vineyard of the Lord. Which, whilſt their covetous Hearts are panting after, that they may flatter their own Conſciences into a liberty to invade the ſame, and caſt ſome cloak upon their Sin, they impudently cry out againſt the Paſtors, reproaching them as mercenary Prieſts and Hirelings, who preach the Goſpel for Money, and ſell the Gifts of God, which they ſhould freely give, according as Chriſt gave Command to his Diſciples. So do they reproach every one who enjoys any Stipend for his Service in the Miniſtery.
Which words are notwithstanding cautiously and rightly to be understood, and not as some sacrilegious tongues and pens of perverse men (to whom, what is allotted for the maintenance of the gospel, is an eye-sore;) have perverted the sense thereof, to the prejudice of all ecclesiastical benefices, and with a design (so far as in them lies,) to rob the church and pastors of what the charity of devout persons has mortified, or what the munificence of pious princes has by their laws allowed, or what in justice is due, for the accommodation and livelihood of the laborers in the vineyard of the Lord. Which, while their covetous hearts are panting after, that they may flatter their own consciences into a liberty to invade the same, and cast some cloak upon their sin, they impudently cry out against the pastors, reproaching them as mercenary priests and hirelings, who preach the gospel for money, and sell the gifts of God, which they should freely give, according as Christ gave command to his disciples. So do they reproach every one who enjoys any stipend for his service in the ministry.
For the ſtopping of the Mouths of theſe croking Vultures, (who would rapaciouſly devour the Food of the Altar, and ſtrip the p. 88 Church of her Patrimony;) I ſhall not ſay with ſome, That theſe Words of our Saviour do relate, not to the preaching of the Goſpel, but to thoſe Gifts of working Miracles, wherewith he ſent forth his Diſciples endued, for the Confirmation of their Preaching; nor that theſe Words were intended only for the Apoſtles, and not for the ordinary Miniſters of the Church. (Although indeed, the difference be conſiderable betwixt extraordinary Perſons, who have by an immediate Act of Divine Inſpiration, received a ſupernatural Faculty of diſpenſing the Spiritual Things of the Holy Calling, and thoſe ordinary Perſons, who by Study and Induſtry, have acquir’d Abilities to fit them, and muſt be at aſſiduous pains to furniſh themſelves for the Diſpenſation thereof.) But, that our Saviour never intended by theſe p. 89 Words, to ſtrip either the extraordinary or ordinary Paſtors of his Church, of the expectation of due Maintainance for their Labours, is evident to any Eye, in which there is not ſome Beam of Prejudice: For, as at the giving of their Commiſſion for the Diſpenſation of theſe Divine Gifts, he ſaid, Freely ye have received, freely give; ſo immediately (diſſuading them from care to provide for themſelves,) he ſays,88 The Workman is worthy of his Meat. And ſo ſaid he to the ſeventy Diſciples alſo,89 The Labourer is worthy of his Hire. So that the Lord Jeſus would not have them ſuppoſe, that he had ſpoken to debar them from due Maintainance at their hands, to whom they were to Preach the Goſpel, but rather allowed them to expect the ſame. And ſo affirmeth the Apoſtle Paul, (who much better underſtood p. 90 his meaning, than all theſe prejudicate Gloſſers:) For, 1 Cor. 9. pleading in behalf of the Miniſters of the Goſpel, after he hath ſhewed, that they have as good a right to their Maintainance, as a Soldier in the War hath to his Wages, as the Planter of a Vineyard hath to the Fruits thereof, and as he that feeds a Flock, to eat of the Milk; declaring it to be no great matter, to reap carnal Things at their hands, to whom they ſow ſpiritual Things; and having urged, that by as good right the Miniſters of the Goſpel ſhould have their Maintainance thereby, as thoſe under the Law, who miniſtred about Holy Things, did live by the Things of the Temple and Altar; (and how liberal a Maintainance that was, he underſtands little of the Jewiſh Law, who knows not:) He then pleadeth our Saviour’s Authority, p. 91 for confirmation thereof, ſaying,90 Even ſo hath the Lord ordained, that they which preach the Goſpel, ſhould live of the Goſpel. And therefore alſo doth the ſame Apoſtle ſay,91 Let him that is taught in the Word, communicate unto him that teacheth him, in all good things. And again,92 Let the Elders that rule well, be counted worthy of double Honour, eſpecially, they who labour in the Word and Doctrine: For the Scripture ſaith, Thou ſhalt not muzzle the Ox that treadeth out the Corn; and, The Labourer is worthy of his Reward. So that, when our Saviour ſaid, Freely ye have received, freely give; it was nothing of his Intention to debar the Labourers in the Goſpel, to whom he had committed the Diſpenſation of Spiritual Things, from their Maintainance; but, that they ſhould not make Merchandiſe of theſe Spiritual p. 92 Things, nor ſet them to Sale, as Matters that might be bought or ſold; but ſhould diſpenſe them as the free Gifts of God, to which no Money nor Temporal Thing can be a Price proportionable; which is nothing inconſiſtent with their receiving, and enjoying a ſufficient Maintainance and Livelihood by their Labours; and which to require, is neither Simony nor Sin. For it is received, (as it is ſaid in the Schools,) Non tanquam merces operis, ſed ut ſtipendium laborantis; non tanquam pretium Spiritualium, ſed ut ſuſtentationis ſtipendium neceſſarium: Not as the Reward of the Work, but as the wages of the Worker; not as the Price of Spiritual Things, but as the neceſſary Stipend for his Suſtentation that diſpenſeth them.
For the stopping of the mouths of these croaking vultures, (who would rapaciously devour the food of the altar, and strip the church of her patrimony;) I will not say with some, that these words of our Savior do relate, not to the preaching of the gospel, but to those gifts of working miracles, wherewith he sent forth his disciples endued, for the confirmation of their preaching; nor that these words were intended only for the apostles, and not for the ordinary ministers of the church. (Although indeed, the difference be considerable betwixt extraordinary persons, who have by an immediate act of divine inspiration, received a supernatural faculty of dispensing the spiritual things of the holy calling, and those ordinary persons, who by study and industry, have acquired abilities to fit them, and must be at assiduous pains to furnish themselves for the dispensation thereof.) But, that our Savior never intended by these words, to strip either the extraordinary or ordinary pastors of his church, of the expectation of due maintenance for their labors, is evident to any eye, in which there is not some beam of prejudice: For, as at the giving of their commission for the dispensation of these divine gifts, he said, Freely you have received, freely give; so immediately (dissuading them from care to provide for themselves,) he says, The workman is worthy of his meat.92 And so said he to the seventy disciples also, The laborer is worthy of his hire.93 So that the Lord Jesus would not have them suppose, that he had spoken to debar them from due maintenance at their hands, to whom they were to preach the gospel, but rather allowed them to expect the same. And so affirms the apostle Paul, (who much better understood his meaning, than all these prejudicate glossers:) For, 1 Cor. 9. pleading in behalf of the ministers of the gospel, after he has shown, that they have as good a right to their maintenance, as a soldier in the war has to his wages, as the planter of a vineyard has to the fruits thereof, and as he that feeds a flock, to eat of the milk; declaring it to be no great matter, to reap carnal things at their hands, to whom they sow spiritual things; and having urged, that by as good right the ministers of the gospel should have their maintenance thereby, as those under the law, who ministered about holy things, did live by the things of the temple and altar; (and how liberal a maintenance that was, he understands little of the Jewish law, who knows not:) He then pleads our Savior’s authority, for confirmation thereof, saying, Even so has the Lord ordained, that they which preach the gospel, should live of the gospel.94 And therefore also does the same apostle say, Let him that is taught in the word, communicate unto him that teaches him, in all good things.95 And again, Let the elders that rule well, be counted worthy of double honor, especially, they who labor in the word and doctrine. For the Scripture says, You will not muzzle the ox that treads out the corn; and, The laborer is worthy of his reward.96 So that, when our Savior said, Freely you have received, freely give; it was nothing of his intention to debar the laborers in the gospel, to whom he had committed the dispensation of spiritual things, from their maintenance; but, that they should not make merchandise of these spiritual things, nor set them to sale, as matters that might be bought or sold; but should dispense them as the free gifts of God, to which no money nor temporal thing can be a price proportionable; which is nothing inconsistent with their receiving, and enjoying a sufficient maintenance and livelihood by their labors; and which to require, is neither simony nor sin. For it is received, (as it is said in the schools,) non tanquam merces operis, sed ut stipendium laborantis; non tanquam pretium spiritualium, sed ut sustentationis stipendium necessarium. (‸Not as the reward of the work, but as the wages of the worker; not as the price of spiritual things, but as the necessary stipend for his sustentation that dispenses them.)
Thus it is evident, that the Paſtors of the Church are not to be reputed Hirelings, or Simoniacal Merchants of Spiritual Things, upon the account of the requiring and exacting of their Stipends, and the Fruits of their Benefices due from the People for their Maintainance; if ſo be the Benefice be not the end they aim at, and their Temporal Commodity the deſign of their Labours; but that they feed the Flock for love to Chriſt, and not for filthy Lucre, not making the Matters of their Calling, the ſubject of Tranſactions for worldly Gain; which, whoſo doth, deals as an Hireling indeed: For the Paſtoral Office, p. 94 is called, A Warfare; and as it is in the ſecular Warfare, ſo is it in the caſe of the Church Militant: There be many Soldiers in the War; all have their Wages: But, in ſome, the deſign of their Service is, the Safety of their Country; in others, the deſign is, only their own Gain; and upon this account, they liſt themſelves in the War: They both require, they both exact, they both receive their Wages; yet, he who deſigns his Service for the preſervation of his Countrey, is not to be reputed a mercenary Soldier, becauſe he hazards himſelf, not for his Wages, but for his Countrey, howſoever he do require his Wages as well as the other, that thereby he may be ſuſtain’d to attend his Duty: But the other is to be accounted Mercenary, becauſe the deſign of his Service, is not the Countrey’s good, but his own p. 95 gain; and he hazards his Life only for his Money: So in the Church, the Miniſters of the Goſpel do all require, and receive Wages and Maintainance; but it may be, all deſign not the ſame thing: He, whoſe deſign is the Glory of God, and the feeding of the Flock, may lawfully require his Stipend, and the due Fruits of his Benefice; nay, (as Aquinas ſays rightly,) he may exact the ſame,94 A nolentibus, & valentibus ſolvere; from thoſe who are able to pay, even though they be unwilling:
- 94. Thom. 22ae. qu. 100. Art. 3. [moved in the edition]
Thus it is evident, that the pastors of the church are not to be reputed hirelings, or simoniacal merchants of spiritual things, upon the account of the requiring and exacting of their stipends, and the fruits of their benefices due from the people for their maintenance; if so be the benefice be not the end they aim at, and their temporal commodity the design of their labors; but that they feed the flock for love to Christ, and not for filthy lucre, not making the matters of their calling, the subject of transactions for worldly gain; which, whoso does, deals as an hireling indeed. For the pastoral office, is called, a warfare; and as it is in the secular warfare, so is it in the case of the church militant. There are many soldiers in the war; all have their wages. But, in some, the design of their service is, the safety of their country; in others, the design is, only their own gain; and upon this account, they list themselves in the war. They both require, they both exact, they both receive their wages; yet, he who designs his service for the preservation of his country, is not to be reputed a mercenary soldier, because he hazards himself, not for his wages, but for his country, howsoever he do require his wages as well as the other, that thereby he may be sustained to attend his duty. But the other is to be accounted mercenary, because the design of his service, is not the country’s good, but his own gain; and he hazards his life only for his money. So in the church, the ministers of the gospel do all require, and receive wages and maintenance; but it may be, all design not the same thing: He, whose design is the glory of God, and the feeding of the flock, may lawfully require his stipend, and the due fruits of his benefice; nay, (as Aquinas says rightly,) he may exact the same, a nolentibus, & valentibus solvere. (‸from those who are able to pay, even though they be unwilling.)98
- 98. Thom. 22ae. qu. 100. Art. 3. [moved here by the editor]
For he exacts but what is his own, and what others have neither juſt Title to, nor can lawfully poſſeſs; yet is he not to be reputed mercenary for all that, becauſe the end of his Labours is not theſe things, but the Edification of the Church; and only he requires his Wages, or Stipend, as the matter of his p. 96 Maintainance, that he may attend without Diſtraction, to the Duties of his Calling. But he, whoſe deſign is Gain, and not the Glory of God, nor Edification of Souls; but only exerciſeth the Office, that he may have the Benefice, is the mercenary Man that makes Merchandiſe of his Office.95 Mercenarius quippe eſt (ſays Gregory,) qui locum quidem Paſtoris tenet, lucra autem animarum non quaerit, ſed terrenis commodis inhiat: He truly is the mercenary Man, who holds indeed the place of a Paſtor, yet ſeeks not the benefit of Souls, but gapes after earthly Commodities. And ſo much the more mercenary is he, if, beſides the Allowance of that Maintainance, which is ſet apart for him, as a Steward in God’s Houſe, he make alſo his Advantage of thoſe Spiritual Things which are committed to his Diſpenſation, p. 97 and gives not to every one their Portion in due ſeaſon, but limits it to the ſeaſons and meaſure of his Gain; nor doth diſpenſe the Bread and Water of Life indifferently to all, but keeps back, or lays out, impairs, or augments the Portion of the Children, according to the expectation of either the Benefit or Favour he may reap thereby: Such a one, is indeed but a baſe Simoniacal Pedler, making Merchandiſe of the Gifts of God. But ſuch is not he, who requires but his Allowance of theſe due Accommodations which the diligent Attendance to his Duties call for, wherein he exerciſeth himſelf without any baſe deſign, giving unto every one their portion in due ſeaſon; nay, this is the faithful and wiſe Steward;96 and bleſſed ſhall he be, when at the coming of his Lord, he ſhall be found ſo doing.
For he exacts but what is his own, and what others have neither just title to, nor can lawfully possess; yet is he not to be reputed mercenary for all that, because the end of his labors is not these things, but the edification of the church; and only he requires his wages, or stipend, as the matter of his maintenance, that he may attend without distraction, to the duties of his calling. But he, whose design is gain, and not the glory of God, nor edification of souls, but only exercises the office, that he may have the benefice, is the mercenary man that makes merchandise of his office. Mercenarius quippe est (says Gregory,) qui locum quidem pastoris tenet, lucra autem animarum non quaerit, sed terrenis commodis inhiat. (‸He truly is the mercenary man, who holds indeed the place of a pastor, yet seeks not the benefit of souls, but gapes after earthly commodities.)99 And so much the more mercenary is he, if, besides the allowance of that maintenance, which is set apart for him, as a steward in God’s house, he make also his advantage of those spiritual things which are committed to his dispensation, and gives not to every one their portion in due season, but limits it to the seasons and measure of his gain; nor does he dispense the bread and water of life indifferently to all, but keeps back, or lays out, impairs, or augments the portion of the children, according to the expectation of either the benefit or favor he may reap thereby. Such a one, is indeed but a base simoniacal peddler, making merchandise of the gifts of God. But such is not he, who requires but his allowance of these due accommodations which the diligent attendance to his duties call for, wherein he exercises himself without any base design, giving unto every one their portion in due season; nay, this is the faithful and wise steward;100 and blessed will he be, when at the coming of his Lord, he will be found so doing.
Of the Heinousness of the Sin of Simony
CHAP. IV. Of the hainouſneſs of the Sin of Simony.
Of the Heinousness of the Sin of Simony
IF the hainouſneſs and impiety of this Sin of Simony were ſeriouſly conſidered, it could not but beget a perfect deteſtation and abhorrency thereof, in the Heart of any true Chriſtian. Wherefore, having ſhewed what Simony is, and the ſeveral ways whereby the Guilt thereof may be incurr’d; I proceed now to ſet it forth in its own Colours, and to ſhew, how great and hainous a Crime it is. And this I hope to make appear, by Arguments of good and ſolid Reaſon; from the grievous Characters put upon it, and Evidences of God’s Wrath againſt it, ſet p. 99 down by the Holy Ghoſt in the Scriptures; and from the Sentiments the Holy Fathers and Church of Chriſt have had thereof, and Cenſures they have judged it lyable to.
IF the heinousness and impiety of this sin of simony were seriously considered, it could not but beget a perfect detestation and abhorrence thereof, in the heart of any true Christian. Wherefore, having shown what simony is, and the several ways whereby the guilt thereof may be incurred; I proceed now to set it forth in its own colors, and to show, how great and heinous a crime it is. And this I hope to make appear, by arguments of good and solid reason; from the grievous characters put upon it, and evidences of God’s wrath against it, set down by the Holy Spirit in the Scriptures; and from the sentiments the holy fathers and church of Christ have had thereof, and censures they have judged it liable to.
Firſt, How great and hainous a ſin Simony is, may appear by theſe Reaſons following.
First, how great and heinous a sin simony is, may appear by these reasons following.
1ſt, Becauſe Simony is a kind of Theft, and that of an high nature. We juſtly account him a Thief, who, being a Steward, and put in truſt with his Lord’s Subſtance, giving charge to diſpenſe the ſame for the Proviſion and Maintainance of his Houſhold, and Authority freely to fill all the places of Office in the Family with worthy and faithful Fellow-ſervants; if he ſhould ſo abuſe this Power and Truſt, as either to embezzle his Maſter’s Goods, or convert them to his own uſe, by ſelling of Offices, and putting Men in charge for p. 100 Bribes, without conſideration of their Worth and Fidelity, and by making Merchandiſe of his Maſter’s Wealth for his own private Gain; we juſtly (I ſay,) account ſuch a one a Thief, and guilty of a Theft of the higheſt nature, as being Fur in Officio, A Thief in his Office and Calling, betraying his Truſt, and ſelling away, as his own, that whereof he is not the Lord, or Owner, but the Steward; and as enſnaring others alſo into the guilt of his Crime, by making as many Thieves as he hath Receivers of his Theft. Now ſuch Thieves are Simoniacal Perſons, who ſell and make Merchandiſe of Spiritual Things, which are not the proper ſubjects of Buying or Selling, but the free Gifts of God, whereof they are not Lords, but Stewards, to whom the free Diſpenſation of theſe things is committed, and of p. 101 whom it is required,97 that they be found faithful. And, if that flying Roll of the Curſe (as the Lord of Hoſts hath ſaid by the Prophet,)98 ſhall enter into the Houſe of the Thief, — and ſhall conſum it, with the Timber thereof, and the Stones thereof. Their Houſes, I’m ſure, are in a tottering ſtate, who are guilty of this Simoniacal Theft, of making Merchandiſe of the Offices of God’s Houſe, and converting the Spiritual Things committed to their Truſt, to their own private Gain; whereby, they are not only Thieves, but murthering Thieves, whilſt by ſuch Merchandiſe they make Merchandiſe alſo of the Blood of Souls. And ſo much the greater is their Danger, as the Matters are Sacred which they thus embezzle; and in ſo much as that Lord to whom they betray their Truſt, p. 102 is not Man, but that God who is a conſuming Fire.99
First, because simony is a kind of theft, and that of an high nature. We justly account him a thief, who, being a steward, and put in trust with his Lord’s substance, giving charge to dispense the same for the provision and maintenance of his household, and authority freely to fill all the places of office in the family with worthy and faithful fellow-servants; if he should so abuse this power and trust, as either to embezzle his master’s goods, or convert them to his own use, by selling of offices, and putting men in charge for bribes, without consideration of their worth and fidelity, and by making merchandise of his master’s wealth for his own private gain; we justly (I say,) account such a one a thief, and guilty of a theft of the highest nature, as being fur in officio, a thief in his office and calling, betraying his trust, and selling away, as his own, that whereof he is not the Lord, or owner, but the steward; and as ensnaring others also into the guilt of his crime, by making as many thieves as he has receivers of his theft. Now such thieves are simoniacal persons, who sell and make merchandise of spiritual things, which are not the proper subjects of buying or selling, but the free gifts of God, whereof they are not lords, but stewards, to whom the free dispensation of these things is committed, and of whom it is required, that they be found faithful.101 And, if that flying roll of the curse (as the Lord of Hosts has said by the prophet,) will enter into the house of the thief, — and will consume it, with the timber thereof, and the stones thereof,102 their houses, I’m sure, are in a tottering state, who are guilty of this simoniacal theft, of making merchandise of the offices of God’s house, and converting the spiritual things committed to their trust, to their own private gain; whereby, they are not only thieves, but murdering thieves, while by such merchandise they make merchandise also of the blood of souls. And so much the greater is their danger, as the matters are sacred which they thus embezzle; and in so much as that Lord to whom they betray their trust, is not man, but that God who is a consuming fire.103
2dly, By Simony Men incur the hainous guilt of great Ingratitude, and contempt of God, in ſetting his Spiritual Gifts at a low rate. If ſome great Prince or Royal Perſon, ſhould fall in love with the Daughter of a Beggar, and ſhould beſtow upon her ſome rich Jewels, as the Pledges and Tokens of his love, and ſuch Gifts as might raiſe her to, and ſupport her, and ſuch Servants as were requiſite for her Attendance, in a grandeur ſuitable for a Perſon of ſuch high Pretenſions, as the Miſtreſs, or future Spouſe of a King; and then this Woman ſhould eſteem ſo light of all thoſe Jewels and Gifts, as out of a baſe covetouſneſs to ſell them; or, out of ſome carnal Reſpect, to throw them away p. 103 upon ſome baſe Relatives, or lewd Paramours, or Favourites of her own; might ſhe not juſtly bear the Character of a Perſon of monſtrous Ingratitude, and fooliſhly to have contemned ſuch a Royal Lover, in prizing ſo lightly all his Preſents? And did ſhe not deſerve to be caſt off with diſgrace, as one unworthy ever for the future, to pretend to any Intereſt in him? Now, ſuch is the Dealing of theſe Simoniacal Perſons with Jeſus Chriſt: This great King of Glory, out of his tranſcendent Love, hath come down from the Throne of Heaven, to purchaſe us, an Off-ſpring of Beggars, and Muſhrooms of the Dunghill, to be his Royal Spouſe; and for preparing and fitting us for our eternal Marriage with him, hath beſtowed upon us (as Pledges of his Love,) the Celeſtial Jewels of theſe free Spiritual p. 104 Gifts, wherewith he hath endowed his Church,100 for the perfecting of the Saints, for the Work of the Miniſtery, for the edifying of the Body of Chriſt. Wherefore, thoſe who ſell away theſe ineſtimable Gifts, or any way proſtitute them to Merchandiſe for any Temporal Thing in exchange, are guilty of moſt high Ingratitude, and of hainous contempt of Jeſus Chriſt, as undervaluing the Pledges of his Love, and ſetting them at a more diſproportionable rate, than is betwixt the ſmalleſt Farthing and the moſt pretious Jewel that the richeſt Mines of this World can yield; and therefore, deſerve to forfeit his Love, whoſe Gifts they have ſet ſo light by.
- 100. Eph. 4.12. [moved in the edition]
Secondly, by simony men incur the heinous guilt of great ingratitude, and contempt of God, in setting his spiritual gifts at a low rate. If some great prince or royal person, should fall in love with the daughter of a beggar, and should bestow upon her some rich jewels, as the pledges and tokens of his love, and such gifts as might raise her to, and support her, and such servants as were requisite for her attendance, in a grandeur suitable for a person of such high pretensions, as the mistress, or future spouse of a king; and then this woman should esteem so light of all those jewels and gifts, as out of a base covetousness to sell them; or, out of some carnal respect, to throw them away upon some base relatives, or lewd paramours, or favorites of her own; might she not justly bear the character of a person of monstrous ingratitude, and foolishly to have contemned such a royal lover, in prizing so lightly all his presents? And did she not deserve to be cast off with disgrace, as one unworthy ever for the future, to pretend to any interest in him? Now, such is the dealing of these simoniacal persons with Jesus Christ: This great king of glory, out of his transcendent love, has come down from the throne of heaven, to purchase us, an offspring of beggars, and mushrooms of the dunghill, to be his royal spouse; and for preparing and fitting us for our eternal marriage with him, has bestowed upon us (as pledges of his love,) the celestial jewels of these free spiritual gifts, wherewith he has endowed his church, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.104 Wherefore, those who sell away these inestimable gifts, or any way prostitute them to merchandise for any temporal thing in exchange, are guilty of most high ingratitude, and of heinous contempt of Jesus Christ, as undervaluing the pledges of his love, and setting them at a more disproportionable rate, than is betwixt the smallest farthing and the most precious jewel that the richest mines of this world can yield; and therefore, deserve to forfeit his love, whose gifts they have set so light by.
- 104. Eph. 4:12. [moved here by the editor]
3dly, Is it not an hainous Offence, and fearful ſin, to give occaſion of Blaſphemy againſt God, and of bringing up an evil Report upon his Church? p. 105 That it is ſo, we may eaſily conclude from the ſevere Anger of God againſt David upon this account, 2 Sam. 12.101 Becauſe he had given great occaſion to the Enemies of the Lord to blaſpheme. And ſo indeed do they who practiſe Simony, and make Merchandiſe of Spiritual Things, give occaſion of blaſpheming God, and of reproaching him of Partiality, as if he had more reſpect to the Rich, as more capable of his Gifts and Graces, than the poor; and, as if his Church were a Shop, or Warehouſe, where they ſpeed beſt, who have moſt Money. And how, alas! doth it open the Mouths of many, when they ſee theſe Sacred Things diſpenſed to the rich, whereof the poor are depriv’d becauſe of their Penury; and Bribes making an eaſie Paſſage for ſome into the Church, whilſt the p. 106 doors are ſhut againſt thoſe that want Money; and Wealth, and not worth the Argument of Promotion to Spiritual Offices? How doth it (I ſay) open the Mouths of many, to cry out in the Words of that old Satyr:
- 101. 2 Sam. 12.14. [moved in the edition]
Thirdly, is it not an heinous offense, and fearful sin, to give occasion of blasphemy against God, and of bringing up an evil report upon his church? That it is so, we may easily conclude from the severe anger of God against David upon this account, 2 Sam. 12. Because he had given great occasion to the enemies of the Lord to blaspheme.105 And so indeed do they who practice simony, and make merchandise of spiritual things, give occasion of blaspheming God, and of reproaching him of partiality, as if he had more respect to the rich, as more capable of his gifts and graces, than the poor; and, as if his church were a shop, or warehouse, where they speed best, who have most money. And how, alas! does it open the mouths of many, when they see these sacred things dispensed to the rich, whereof the poor are deprived because of their penury; and bribes making an easy passage for some into the church, while the doors are shut against those that want money; and wealth, and not worth the argument of promotion to spiritual offices? How does it (I say) open the mouths of many, to cry out in the words of that old satire:
- 105. 2 Sam. 12:14. [moved here by the editor]
— Cuncta vaenalia nobis, Templa, Sacerdotes, Altaria, Sacra, &c.
— Cuncta vaenalia nobis, templa, sacerdotes, altaria, sacra, etc.
All things are to be ſold amongſt us, Churches, Prieſts, Altars, Holy Things, &c. and what not!
(All things are to be sold among us, churches, priests, altars, holy things, etc. and what not!)
And whether it be a light thing to give ſuch occaſion of Reproach againſt God and his Church, thoſe who do ſo, will find in the day of their Reckoning.
And whether it be a light thing to give such occasion of reproach against God and his church, those who do so, will find in the day of their reckoning.
4thly, It is no ſmall ſin to expoſe Sacred and Spiritual Things to contempt, and to give occaſion to have them vilified and p. 107 deſpiſed as Matters of little worth. It was upon this account that it was ſaid of Hophni and Phinehas,102 that the Sin of the Young Men was very great before the Lord; becauſe they gave occaſion for Men to abhor, and ſet light by the Offering of the Lord. And ſo do they, who by their Simoniacal Bargains, make Merchandiſe of Spiritual Things: For they give ſuch Scandal by ſetting theſe things to Sale, as makes the multitude have them in the leſs eſteem, and to account them no more worth than the Price that is laid out for them, or the viſible Benefit that is reaped by them, and leſs worth than theſe Temporal Things which ſtand them at a dearer rate; nay, and in end, altogether to contemn and deſpiſe them, reckoning them as Matters of no moment, but only as Artifices of Gain and Advantage p. 108 to Spiritual Pedlers. And whilſt they give ſuch Scandal and occaſion of Offence, how they ſhall eſcape that Woe, which the Lord Jeſus hath denounced againſt thoſe by whom Offences come,103 I ſee not.
Fourthly, it is no small sin to expose sacred and spiritual things to contempt, and to give occasion to have them vilified and despised as matters of little worth. It was upon this account that it was said of Hophni and Phinehas, that the sin of the young men was very great before the Lord; because they gave occasion for men to abhor, and set light by the offering of the Lord.106 And so do they, who by their simoniacal bargains, make merchandise of spiritual things: For they give such scandal by setting these things to sale, as makes the multitude have them in the less esteem, and to account them no more worth than the price that is laid out for them, or the visible benefit that is reaped by them, and less worth than these temporal things which stand them at a dearer rate; nay, and in end, altogether to contemn and despise them, reckoning them as matters of no moment, but only as artifices of gain and advantage to spiritual peddlers. And while they give such scandal and occasion of offense, how they will escape that woe, which the Lord Jesus has denounced against those by whom offenses come,107 I see not.
Secondly, The hainouſneſs of this Sin may appear from the grievous Characters and Evidences of God’s Indignation againſt it, which he gives in the Scriptures. Let us but again reflect upon the Words of the Apoſtle Peter unto Simon Magus, that firſt Parent of this Sin in the Chriſtian Church; and upon the account thereof, we find he gives ſuch a Character of him, as might affright any Chriſtian from following his footſteps therein,104 whilſt he tells him, Thy, Heart is not right in the ſight of God:105 And, Thou art in the Gall of Bitterneſs, and in the Bond of Iniquity: And that his Sin p. 109 was ſuch, as that he could but doubtfully promiſe to himſelf pardon thereof, in that he ſays, Repent therefore of this thy Wickedneſs, and pray God,106 if perhaps the Thought of thine Heart may be forgiven thee. And in all our Saviour’s Life, we read not that ever he took the Rod in his hand, but when he was to expreſs his Indignation againſt this Sin, and his zeal for the Purity of his Church; and then we find in the Goſpel, that he made a Scourge of ſmall Cords,107 and drove therewith the Buyers and Sellers out of the Temple, and overthrew the Tables of the Money-changers, and the Seats of them that bought and ſold Doves:108 Thereby intimating, with what Wrath he would ſet his Face againſt thoſe who would in his Church make Merchandiſe of Spiritual Things. And what Character he gives of ſuch, we p. 110 may read in his Words, ſaying, It is written,109 My Houſe ſhall be called, The Houſe of Prayer, but ye have made it a Den of Thieves. And whoſo liſts to read the Antients, who have Commented upon theſe Words, or written upon this Subject, ſhall find them applying theſe Words of the Goſpel to this purpoſe, and expounding it to have been the deſign of our Saviour, by that Act, to intimate, with what diſpleaſure he would have the Buyers and Sellers of Spiritual Things driven out of his Church.
Secondly, the heinousness of this sin may appear from the grievous characters and evidences of God’s indignation against it, which he gives in the Scriptures. Let us but again reflect upon the words of the apostle Peter unto Simon Magus, that first parent of this sin in the Christian church; and upon the account thereof, we find he gives such a character of him, as might affright any Christian from following his footsteps therein, while he tells him, Your heart is not right in the sight of God:108 And, You are in the gall of bitterness, and in the bond of iniquity:109 And that his sin was such, as that he could but doubtfully promise to himself pardon thereof, in that he says, Repent therefore of this your wickedness, and pray God, if perhaps the thought of your heart may be forgiven you.110 And in all our Savior’s life, we read not that ever he took the rod in his hand, but when he was to express his indignation against this sin, and his zeal for the purity of his church; and then we find in the gospel, that he made a scourge of small cords, and drove therewith the buyers and sellers out of the temple, and overthrew the tables of the money-changers, and the seats of them that bought and sold doves:111112 Thereby intimating, with what wrath he would set his face against those who would in his church make merchandise of spiritual things. And what character he gives of such, we may read in his words, saying, It is written, My house will be called, The house of prayer, but you have made it a den of thieves.113 And whoso lists to read the ancients, who have commented upon these words, or written upon this subject, will find them applying these words of the gospel to this purpose, and expounding it to have been the design of our Savior, by that act, to intimate, with what displeasure he would have the buyers and sellers of spiritual things driven out of his church.
But let us alſo look back, and ſee under the Old Teſtament, what Evidences of his Wrath God hath given againſt ſuch Perſons.110 And there we find, That when Balaam would have made Merchandiſe of his Prophetical Gift, and would have ſold, the Exerciſe thereof for Money and Promotion, God p. 111 was ſo incenſed againſt him, that he ſent an Angel with a drawn Sword againſt him in the way, and made the Aſs he rode upon reprove his Folly. We find alſo,111 how God’s Anger was expreſſed againſt Gehazi, upon this account, who would needs take Money and Rewards from Naaman, for the miraculous Cure wrought upon him, which his Maſter Eliſha had refuſed to receive for the Diſpenſation of that Gift of God, who therefore made the Leproſie of Naaman the Syrian cleave unto Gehazi, and from him to be propagate to his Seed, whom the Lord would ſet up as Monuments of his Diſpleaſure, to warn others of the danger of making Merchandiſe of the free Gifts of God, or of uſing them as means of diſhoneſt Gain. I might bring alſo divers Paſſages from the Prophets p. 112 to this purpoſe; but I think, theſe already mentioned may be ſufficient to ſhew, how hainous a ſin Simony is in the ſight of God, who will not have Men to ſerve themſelves and their worldly Ends of him and his Bleſſed Spirit.
But let us also look back, and see under the Old Testament, what evidences of his wrath God has given against such persons. And there we find, that when Balaam would have made merchandise of his prophetical gift, and would have sold‸ the exercise thereof for money and promotion, God was so incensed against him, that he sent an angel with a drawn sword against him in the way, and made the ass he rode upon reprove his folly.114 We find also, how God’s anger was expressed against Gehazi, upon this account, who would needs take money and rewards from Naaman, for the miraculous cure wrought upon him, which his master Elisha had refused to receive for the dispensation of that gift of God, who therefore made the leprosy of Naaman the Syrian cleave unto Gehazi, and from him to be propagated to his seed, whom the Lord would set up as monuments of his displeasure, to warn others of the danger of making merchandise of the free gifts of God, or of using them as means of dishonest gain.115 I might bring also divers passages from the prophets to this purpose; but I think, these already mentioned may be sufficient to show, how heinous a sin simony is in the sight of God, who will not have men to serve themselves and their worldly ends of him and his Blessed Spirit.
Thirdly, The hainouſneſs of this ſin may appear alſo from this, That the Holy Men of God and Church of Chriſt, have always entertain’d grievous Sentiments thereof, and have judg’d it a Crime lyable to the ſevereſt Cenſures and Puniſhments. It were an infinite Work, to bring the manifold Teſtimonies of the ſeveral Fathers and Church-men, whereby they have expreſſed their abhorrency of this Sin, and given ſuch black Characters thereof, as they have not only called the Practiſers and Tranſactors in this execrable Merchandiſe, the Diſciples of Balaam, p. 113 Gehazi, and Simon Magus: But ſome have ſet it forth as more hainous than the Hereſie of Macedonius, in regard that the Macedonians ſuppoſing the Holy Ghoſt a Creature, made him only a Servant to God. But the Simoniacks, acknowledging the Holy Ghoſt to be God, yet make him a Servant to themſelves, and to their own covetous or ambitious Deſigns; nay, as their very Slave, they buy, and ſell, and make Merchandiſe of him. And ſome again have parallel’d it with the Treachery of Judas; in regard, that as he ſold and made Merchandiſe of Jeſus Chriſt the Son of God, ſo do they of the Holy Ghoſt, the Spirit of God. But I deſire neither to be at the pains to ſet down in writing, nor to put others to the pains to read the ſeveral Paſſages in their Works, Commentaries, Epiſtles and Homilies, p. 114 wherein they paint it forth as a Sin of the deepeſt Dye: The multiplicity whereof would make this Treatiſe ſwell to a greater Bulk than I deſign. But having given this ſhort hint, I ſhall proceed rather to ſhew, how, by the Judgment of the Catholick Church, and joint Suffrages of many Fathers together, Simony hath been accounted a Crime deſerving, and Laws and Canons have been made for inflicting the higheſt Cenſures upon Perſons guilty thereof; who, according to their different Qualities, (whether Eccleſiaſticks or Laicks,) have been decreed lyable to Depoſition, or Excommunication, and to be ſtigmatiz’d and branded with a mark of Infamy.
Thirdly, the heinousness of this sin may appear also from this, that the holy men of God and church of Christ, have always entertained grievous sentiments thereof, and have judged it a crime liable to the severest censures and punishments. It were an infinite work, to bring the manifold testimonies of the several fathers and church-men, whereby they have expressed their abhorrence of this sin, and given such black characters thereof, as they have not only called the practicers and transactors in this execrable merchandise, the disciples of Balaam, Gehazi, and Simon Magus: But some have set it forth as more heinous than the heresy of Macedonius, in regard that the Macedonians supposing the Holy Spirit a creature, made him only a servant to God. But the simoniacs, acknowledging the Holy Spirit to be God, yet make him a servant to themselves, and to their own covetous or ambitious designs; nay, as their very slave, they buy, and sell, and make merchandise of him. And some again have paralleled it with the treachery of Judas; in regard, that as he sold and made merchandise of Jesus Christ the Son of God, so do they of the Holy Spirit, the Spirit of God. But I desire neither to be at the pains to set down in writing, nor to put others to the pains to read the several passages in their works, commentaries, epistles and homilies, wherein they paint it forth as a sin of the deepest dye: The multiplicity whereof would make this treatise swell to a greater bulk than I design. But having given this short hint, I will proceed rather to show, how, by the judgment of the catholic church, and joint suffrages of many fathers together, simony has been accounted a crime deserving, and laws and canons have been made for inflicting the highest censures upon persons guilty thereof; who, according to their different qualities, (whether ecclesiastics or the laity,) have been decreed liable to deposition, or excommunication, and to be stigmatized and branded with a mark of infamy.
Let us then look firſt upon theſe, commonly called, The Canons of the Apoſtles; (which, of how ſmall Authority ſoever they p. 115 may ſeem to be, in regard of their ſuppoſititious Title; yet may, in regard of their Antiquity, claim ſome Veneration.) And thus againſt Simony do they decree; Si quis Epiſcopus,112 aut Presbyter, aut Diaconus, &c. If any Biſhop, or Presbyter, or Deacon, obtain this Dignity by the help of Money, let him be Depoſed; as likewiſe, he who gave him Ordination, and be ſeparated from the Communion, as Simon Magus was by Peter.
- 112. Can. 30. [moved in the edition]
Let us then look first upon these, commonly called, The canons of the apostles; (which, of how small authority soever they may seem to be, in regard of their supposititious title; yet may, in regard of their antiquity, claim some veneration.) And thus against simony do they decree; Si quis episcopus, aut presbyter, aut diaconus, etc. (‸If any bishop, or presbyter, or deacon, obtain this dignity by the help of money, let him be deposed; as likewise, he who gave him ordination, and be separated from the communion, as Simon Magus was by Peter.)116
- 116. Can. 30. [moved here by the editor]
More alſo I might thence cite, but I proceed to what is of more certain Authority.
More also I might thence cite, but I proceed to what is of more certain authority.
Let us look upon the Sentence of that famous General Council of Chalcedon, pronounced by the joint conſent of Six hundred and thirty Biſhops; and there we find,113 Si quis Epiſcopus per pecunias, &c. If any Biſhop for Money, or for the p. 116 filthy benefit of Lucre, Ordain either Biſhop, or Presbyter, or Deacon, or any of theſe who are numbered amongſt the Clergy, he ſhall undergo the danger, (or puniſhment,) of the loſs of his own Degree. And he who is Ordained, ſhall reap no benefit by his Ordination, but let him be driven from that Dignity which he hath acquir’d by Money. And if any Man interpoſe, as a Mediator, in ſuch vile and wicked Bargains; if he be a Clergyman, let him be turned off from that Degree which he holds; but if he be a Laick Perſon, or Monk, Anathematizetur, let him be Excommunicate.
- 113. Can. 2. [moved in the edition]
Let us look upon the sentence of that famous general council of Chalcedon, pronounced by the joint consent of six hundred and thirty bishops; and there we find, Si quis episcopus per pecunias, etc. (‸If any bishop for money, or for the filthy benefit of lucre, ordain either bishop, or presbyter, or deacon, or any of these who are numbered among the clergy, he will undergo the danger, (or punishment,) of the loss of his own degree. And he who is ordained, will reap no benefit by his ordination, but let him be driven from that dignity which he has acquired by money. And if any man interpose, as a mediator, in such vile and wicked bargains; if he be a clergyman, let him be turned off from that degree which he holds; but if he be a lay person, or monk, anathematizetur, let him be excommunicate.)117
- 117. Can. 2. [moved here by the editor]
Behold alſo, what the Second Council of Bracar ſays; Ne aliquo pretio gratia Dei, &c. Let not the Grace of God and Impoſition of Hands be ſold for p. 117 any Price, becauſe the Antient Sentence of the Fathers have defin’d, ſaying, Anathema Danti, Anathema Accipienti: Curſed be the Giver, Curſed be the Receiver.
Behold also, what the second council of Braga says; Ne aliquo pretio gratia Dei, etc. (‸Let not the grace of God and imposition of hands be sold for any price, because the ancient sentence of the fathers have defined, saying, Anathema danti, anathema accipienti: Cursed be the giver, cursed be the receiver.)
Behold alſo the Sentence of the Eighth Council of Toledo; Decernentes omnino, &c. 114 We altogether decree, That if any henceforth be diſcovered to have offered any Gift for attaining the Dignity of the Prieſthood, from thenceforth let him know himſelf to be condemn’d with the Reproach of Anathema, (or a Curſe,) and to be ſeparated from the Communion of the Body and Blood of Chriſt, &c. And theſe, who upon this account have received Bribes, if they be Clergy-men, let them be puniſhed with the loſs of that Honour; but if Laicks, let them be condemned into a perpetual p. 118 Curſe, or Excommunication.
- 114. Art. 3. [moved in the edition]
Behold also the sentence of the eighth council of Toledo; Decernentes omnino, etc. (‸‸We altogether decree, that if any henceforth be discovered to have offered any gift for attaining the dignity of the priesthood, from thenceforth let him know himself to be condemned with the reproach of anathema, (or a curse,) and to be separated from the communion of the body and blood of Christ, etc. And these, who upon this account have received bribes, if they be clergy-men, let them be punished with the loss of that honor; but if laymen, let them be condemned into a perpetual curse, or excommunication.)118
- 118. Art. 3. [moved here by the editor]
I coud cite more Acts and Canons of later Times, whereby it is evident, That notwithſtanding of the growing Corruptions in the Church, yet againſt Simony She hath ſtill in Her Doctrine, kept an Harmony with the more ancient and purer Times: But for theſe, the Decrees and Sentences of the Canon-Law may ſufficiently ſerve, wherein we find theſe Determinations:115 Sicut Simonia peſtis, &c. As the Plague of Simony is greater than other Diſeaſes; therefore how ſoon the Signs thereof are made to appear by any Perſon, it is without delay to be baniſh’d and driven out of the Church.
- 115. Decret. Gregor. 9. De Simon. Cap. 6. [moved in the edition]
I could cite more acts and canons of later times, whereby it is evident, that notwithstanding of the growing corruptions in the church, yet against simony she has still in her doctrine, kept an harmony with the more ancient and purer times: But for these, the decrees and sentences of the canon-law may sufficiently serve, wherein we find these determinations: Sicut simonia pestis, etc. (‸As the plague of simony is greater than other diseases; therefore how soon the signs thereof are made to appear by any person, it is without delay to be banished and driven out of the church.)119
- 119. Decret. Gregor. 9. De Simon. Cap. 6. [moved here by the editor]
Thus it may apappear, That Simony in all Ages of the Church, hath been judged a moſt hainous Sin, and to deſerve no leſs puniſhment than Depoſition and Excommunication.
Thus it may appear, that simony in all ages of the church, has been judged a most heinous sin, and to deserve no less punishment than deposition and excommunication.
Moreover, as if theſe were ſcarce ſufficient Cenſures for ſuch a Crime, they who ſhould be p. 120 found guilty thereof, have been alſo judged to deſerve to be ſtigmatiz’d with an indelible Character of Infamy. And therefore King Athalaricus, by his Confirmation of the Edict of the Marble Table, (contain’d in that Letter which I have mention’d before,) decrees Simoniacal Perſons to be branded with a Note of Infamy. And it is Enacted in the Second Aurelian Council,119 Si quis Sacerdotium per pecuniae nundinum, &c. If any Man ſhould aſpire to the Prieſthood by the Merchandiſe of Money, that he be thruſt away as a Reprobate.
- 119. Can. 4. [moved in the edition]
Moreover, as if these were scarce sufficient censures for such a crime, they who should be found guilty thereof, have been also judged to deserve to be stigmatized with an indelible character of infamy. And therefore King Athalaricus, by his confirmation of the edict of the marble table, (contained in that letter which I have mentioned before,) decrees simoniacal persons to be branded with a note of infamy. And it is enacted in the second Aurelian council, Si quis sacerdotium per pecuniae nundinum, etc. (‸If any man should aspire to the priesthood by the merchandise of money, that he be thrust away as a reprobate.)123
- 123. Can. 4. [moved here by the editor]
And what greater Infamy and Diſgrace can be put upon any Man, than to paſs under the Character of a Reprobate? And it was decree’d by that Lateran Council, under Innocent the Second, Five hundred and forty Years ago; (which yet is, by near half the time, later p. 121 than any I have formerly mention’d.) Ʋt emptor, venditor, &c. That the Buyer, the Seller, and the Medler in theſe Simoniacal Tranſactions, ſhould be daſhed with a Mark of Infamy.
And what greater infamy and disgrace can be put upon any man, than to pass under the character of a reprobate? And it was decreed by that Lateran council, under Innocent the Second, five hundred and forty years ago; (which yet is, by near half the time, later than any I have formerly mentioned.) Ut emptor, venditor, etc. (‸That the buyer, the seller, and the meddler in these simoniacal transactions, should be dashed with a mark of infamy.)
Now let any ſerious Man ſay, Whether what hath been here ſaid from Reaſon, Scripture, and Authority of the Church, be not ſufficient to make Simony to be abhorred as a moſt hainous and execrable Crime? And whether it be not a moſt dangerous Thing, to meddle with that which is hateful to all good Men, and whereupon God hath put ſuch Marks of his Diſpleaſure.
Now let any serious man say, whether what has been here said from reason, Scripture, and authority of the church, be not sufficient to make simony to be abhorred as a most heinous and execrable crime? And whether it be not a most dangerous thing, to meddle with that which is hateful to all good men, and whereupon God has put such marks of his displeasure.
Whether They Are to Be Reputed the Ministers of Christ, Who Enter by Simony?
CHAP. V. Whether they are to be reputed the Miniſters of Chriſt, who enter by Simony?
Whether They Are to Be Reputed the Ministers of Christ, Who Enter by Simony?
WHAT is here propoſed is a Caſe upon the Reſolution, whereof dependeth the Satisfaction and Tranquility of the Conſcience, both of the Prieſt and People, of the Paſtor and of his Flock, in reference to their reſpective Concerns in the Adminiſtration of the Miniſterial Duties. For, when he who by Simony hath procured an Entrance into the Sacred and Spiritual Office, receives Ordination, Collation, Inſtitution, and is inveſted with the Charge of a Flock, he Preacheth the Word, p. 123 he Adminiſtrateth the Sacraments, he Exerciſeth the Power of the Keys of the Kingdom of Heaven, he bindeth, he looſeth, and in a word, diſpenſeth all things that belong to the Miniſtery. The People ſee him clothed with Orders and Authority from the Church; and ſet over them as their Paſtor, from whoſe Hands they are invited, to expect thoſe Spiritual Benefits which God hath promiſed to convey to Souls by the Miniſtery of the Goſpel, in thoſe Divine Ordinances. Now, if he be the lawful Miniſter of Jeſus Chriſt, all is ſecure enough on both hands; he may confidently Exerciſe the Acts of the Evangelical Prieſthood, and by a good Title Adminiſter the Sacred Things belonging thereto; and they may confidently promiſe to themſelves, the gracious Effects of his Miniſtration. But p. 124 if he be not, then doth he but boldly uſurp, and intrude himſelf, and hath no right to Diſpenſe theſe Myſteries; and may expect as little Thanks from God for his medling,120 as Saul had for preſuming upon a Burnt-Offering; and as Ʋzziah,121 for attempting to offer Incenſe in the Temple. Nor can the People derive any Spiritual Benefit from his Miniſtery, who never received what he pretends to give, and whoſe Adminiſtrations can have no more Vertue, than the Exorciſms of the Sons of Sceva.122
WHAT is here proposed is a case upon the resolution whereof depends the satisfaction and tranquility of the conscience, both of the priest and people, of the pastor and of his flock, in reference to their respective concerns in the administration of the ministerial duties. For, when he who by simony has procured an entrance into the sacred and spiritual office, receives ordination, collation, institution, and is invested with the charge of a flock, he preaches the word, he administers the sacraments, he exercises the power of the keys of the kingdom of heaven, he binds, he looses, and in a word, dispenses all things that belong to the ministry. The people see him clothed with orders and authority from the church; and set over them as their pastor, from whose hands they are invited, to expect those spiritual benefits which God has promised to convey to souls by the ministry of the gospel, in those divine ordinances. Now, if he be the lawful minister of Jesus Christ, all is secure enough on both hands; he may confidently exercise the acts of the evangelical priesthood, and by a good title administer the sacred things belonging thereto; and they may confidently promise to themselves, the gracious effects of his ministration. But if he be not, then does he but boldly usurp, and intrude himself, and has no right to dispense these mysteries; and may expect as little thanks from God for his meddling, as Saul had for presuming upon a burnt-offering; and as Uzziah, for attempting to offer incense in the temple.124 Nor can the people derive any spiritual benefit from his ministry, who never received what he pretends to give, and whose administrations can have no more virtue, than the exorcisms of the sons of Sceva.125
For the Reſolution of this Doubt, it is ſeriouſly to be conſidered, What it is that conſtitutes a Man in the Miniſterial Office. And I lay it down as a ſure Hypotheſis, uncontroverted amongſt the Orthodox, That Ordination (according to the Divine Rule of Eccleſiaſtical Oeconomy,) p. 125 is the ordinary Way and Means appointed by God, for Conſtituting of Men in any Degree of the Sacred Hierarchy, and for Conſecrating them to the Prieſtly Office in the Church, and making them the Miniſters of Chriſt; and that thereby, Authority and Power is conveyed upon the Perſon thus Conſecrated, of Dipenſing the Myſteries of the Goſpel, and Adminiſtring the Ordinances of God. Wherefore, we muſt conſider, That in Ordination there is a Divine Spiritual Power and Authority, and there is a Miniſterial Eccleſiaſtical Seal. And, howſoever this Power and Authority be conveyed by the hands of Man, as the external Agent and Inſtrument in conferring the Eccleſiaſtical Seal, yet theſe external Rites of Ordination perform’d by Man, do not give the Power, but are only p. 126 Declarative of that Spiritual Power and Grace which is deriv’d from God alone, and flows from the influence of his Bleſſed Spirit, as the Internal and Principal Author and Efficient, upon the Perſon call’d by him thereto. And therefore, Dionyſius Areopagita (or whoſoever elſe is the Author of The Eccleſiaſtical Hierarchy,) ſays of the Perſon that confers Orders, That he is but Ἐξαγγελεύς, The Proclaimer, or, Declarer of the Divine Election;123 Who (ſays he,) by his own Gift, doth not advance thoſe who are Conſecrated unto the Honour or Power of Eccleſiaſtical Order: This he aſcribes only to God, whom he calls there Τελεστάρχου, The Prince of Conſecration, or, chief Ordainer; and pleads the Authority of Jeſus Chriſt, for aſcribing this Power to God alone, and his Holy Spirit. p. 127
- 123. De Eccleſ. Hier. Cap. 9.
For the resolution of this doubt, it is seriously to be considered, what it is that constitutes a man in the ministerial office. And I lay it down as a sure hypothesis, uncontroverted among the orthodox, that ordination (according to the divine rule of ecclesiastical economy,) is the ordinary way and means appointed by God, for constituting of men in any degree of the sacred hierarchy, and for consecrating them to the priestly office in the church, and making them the ministers of Christ; and that thereby, authority and power is conveyed upon the person thus consecrated, of dispensing the mysteries of the gospel, and administering the ordinances of God. Wherefore, we must consider, that in ordination there is a divine spiritual power and authority, and there is a ministerial ecclesiastical seal. And, howsoever this power and authority be conveyed by the hands of man, as the external agent and instrument in conferring the ecclesiastical seal, yet these external rites of ordination performed by man, do not give the power, but are only declarative of that spiritual power and grace which is derived from God alone, and flows from the influence of his Blessed Spirit, as the internal and principal author and efficient, upon the person called by him thereto. And therefore, Dionysius Areopagita (or whosoever else is the author of The Ecclesiastical Hierarchy,) says of the person that confers orders, that he is but Ἐξαγγελεύς, the Proclaimer, or, Declarer of the Divine Election;126 Who (says he,) by his own gift, does not advance those who are consecrated unto the honor or power of ecclesiastical order: This he ascribes only to God, whom he calls there Τελεστάρχου, the prince of consecration, or, chief ordainer; and pleads the authority of Jesus Christ, for ascribing this power to God alone, and his Holy Spirit.
- 126. De Eccles. Hier. Cap. 9.
Nor can it be rationally ſuppos’d to be otherwiſe; for, if a Spiritual Power be neceſſary, (as is undeniable,) to the Miniſtration of Spiritual and Sacred Things, then this Power can be derived from no other Fountain than the Divine Spirit: And therefore did our Lord and Saviour, both by his Words and Actions, intimate the ſame, to flow from him upon the Perſons of his Apoſtles, whilſt at the giving of their Commiſſion, he told them, That the Authority and Power which he tranſmitted unto them, was but an emanation of that Power which he had received from above, ſaying,124 All Power is given unto me in Heaven and in Earth; go ye therefore, and teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt. And,125 As my Father hath ſent me, ſo ſend p. 128 I you: And when he had ſaid this, he breathed on them, and ſaith unto them, Receive ye the Holy Ghoſt: Whoſeſoever’s Sins ye remit, they are remitted unto them; and whoſeſoever’s Sins ye retain, they are retained. And telling them,126 Ye ſhall receive Power, after that the Holy Ghoſt is come upon you: And ye ſhall be Witneſſes unto me, both in Jeruſalem, and in all Judea, and in Samaria, and unto the uttermoſt Parts of the Earth: Whereby he meaneth, That they have both the ἐξουσίαν, and the δύναμιν, both the Authority and the Power of their Miniſtery from the Holy Ghoſt. And not only did our Saviour aſcribe this unto him, in the Perſons of theſe extraordinary Miniſters, whom he immediately Ordained, and ſent forth; but the Apoſtle Paul aſcribes it alſo to him in the Perſons of the ordinary Paſtors p. 129 of the Church, who were Called and Ordained mediately by the Hands of Men, ſaying unto them,127 Take heed unto your ſelves, and unto all the Flock, over which the Holy Ghoſt hath made you Overſeers.
Nor can it be rationally supposed to be otherwise; for, if a spiritual power be necessary, (as is undeniable,) to the ministration of spiritual and sacred things, then this power can be derived from no other fountain than the divine Spirit. And therefore did our Lord and Savior, both by his words and actions, intimate the same, to flow from him upon the persons of his apostles, while at the giving of their commission, he told them, that the authority and power which he transmitted unto them, was but an emanation of that power which he had received from above, saying, All power is given unto me in heaven and in earth; go you therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.127 And, As my Father has sent me, so send I you: And when he had said this, he breathed on them, and says unto them, Receive you the Holy Spirit: Whosesoever’s sins you remit, they are remitted unto them; and whosesoever’s sins you retain, they are retained.128 And telling them, You will receive power, after that the Holy Spirit is come upon you: And you will be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth:129 Whereby he means, that they have both the ἐξουσίαν, and the δύναμιν, both the authority and the power of their ministry from the Holy Spirit. And not only did our Savior ascribe this unto him, in the persons of these extraordinary ministers, whom he immediately ordained, and sent forth; but the apostle Paul ascribes it also to him in the persons of the ordinary pastors of the church, who were called and ordained mediately by the hands of men, saying unto them, Take heed unto yourselves, and unto all the flock, over which the Holy Spirit has made you overseers.130
Wherefore, from ſo clear Premiſſes, we cannot but conclude, That to a right and ſufficient Ordination, to conſtitute a Man a true Miniſter of Jeſus Chriſt, and to endow him with a lawful Miniſterial Power, there muſt be with the external Inſtrument a concurrence of the internal Principal Efficient; as it was in the Out-ſending of Barnabas and Saul, who received their Power and Authority from God, and the external Seal thereof from the Church; the Holy Ghoſt gives the Command, and calls them,128 and their Brethren gave them Impoſition of Hands. And therefore, Ambroſe propoſeth the p. 130 Queſtion,129 Who gives the Gift or Grace of Ordination? And he anſwered, Sine dubio, Deus; without doubt, God; Sed tamen (ſays he,) per hominem dat Deus; but notwithſtanding, God gives it by Man: Homo imponit manus, Deus largitur gratiam: Sacerdos imponit ſupplicem dextram; & Deus benedicit potenti dextra: Man lays on the Hands, God beſtows the Grace: The Prieſt lays on the right Hand of Prayer, and God bleſſeth with the right Hand of Power. And without this, the external Seal Adminiſtred by the Hands of Men, ſignifies, nothing.
Wherefore, from so clear premises, we cannot but conclude, that to a right and sufficient ordination, to constitute a man a true minister of Jesus Christ, and to endow him with a lawful ministerial power, there must be with the external instrument a concurrence of the internal principal efficient; as it was in the out-sending of Barnabas and Saul, who received their power and authority from God, and the external seal thereof from the church; the Holy Spirit gives the command, and calls them, and their brethren gave them imposition of hands.131 And therefore, Ambrose proposes the question, Who gives the gift or grace of ordination? And he answered, Sine dubio, Deus; without doubt, God; Sed tamen (says he,) per hominem dat Deus; but notwithstanding, God gives it by man: Homo imponit manus, Deus largitur gratiam: Sacerdos imponit supplicem dextram; & Deus benedicit potenti dextra: (‸Man lays on the hands, God bestows the grace: The priest lays on the right hand of prayer, and God blesses with the right hand of power.)132 And without this, the external seal administered by the hands of men, signifies‸ nothing.
Hence then the Collection is eaſie, and the Concluſion evident, That he who enters by by Simony upon the Sacred Office, is not to be reputed a true and lawful Miniſter of Jeſus Chriſt; becauſe, though he p. 131 have the external Seal from the Hands of Man, it is but inſignificant, in regard he hath not received the internal Grace from the Hands of God: For, whilſt he comes not thereto by any Divine Call or Warrant, but inintrudes by Money and Bribes, the Holy Ghoſt gives not his concurrence to confer the Spiritual Power and Authority: And therefore of ſuch one, ſays Ambroſe,130 Per pecuniam acquiſivit indebitum Ordinem, & Deum perdidit in interiori homine: By Money he hath acquir’d Orders he had no right to, and he hath loſt God in the inward Man.
- 130. Ibid. [moved in the edition]
Hence then the collection is easy, and the conclusion evident, that he who enters by ‸ simony upon the sacred office, is not to be reputed a true and lawful minister of Jesus Christ; because, though he have the external seal from the hands of man, it is but insignificant, in regard he has not received the internal grace from the hands of God. For, while he comes not thereto by any divine call or warrant, but intrudes by money and bribes, the Holy Spirit gives not his concurrence to confer the spiritual power and authority. And therefore of such one, says Ambrose, Per pecuniam acquisivit indebitum ordinem, & Deum perdidit in interiori homine: (‸‸By money he has acquired orders he had no right to, and he has lost God in the inward man.)133
- 133. Ibid. [moved here by the editor]
And he ſhews at length, how no Grace nor Good is conferr’d by ſuch an Ordination. But, to put the Matter quite out of doubt, we have the Teſtimony of the Holy Ghoſt himſelf, witneſſing, That Simoniacal Perſons are not to be p. 132 reckoned amongſt the Miniſters of Chriſt; for behold, what upon this account he ſaith by Simon Peter to Simon Magus, Thou haſt neither part nor lot in this matter:131 And ſo, neither can his Diſciples have any ſhare in the Miniſtery. And from out of the number of his Miniſters, doth our Saviour himſelf plainly exclude thoſe who come in by Windows, or Poſterns, or oblique Paſſages; and that under a very bad Character, ſaying, Verily,132 verily, I ſay unto you, he that entereth not in by the door, into the Sheep-fold, but climbeth up ſome other way, the ſame is a Thief, and a Robber. And I’m ſure, none dare ſay, That they who climb up by the Ladder of Simony, do enter in by the Door. And what are they to be reputed then? Not the true Paſtors or Miniſters of Chriſt, but Thieves and Robbers; p. 133 and that juſtly ſo, ſince they imitate ſuch in their way of Entrance. And therefore have the Canons of the Church been very ſtrict, in debarring ſuch from the Miniſtery of Holy Things; becauſe they cannot ſay with the Apoſtle,133 I thank Chriſt Jeſus our Lord, — that he hath counted me faithful, putting me into the Miniſtery: For Chriſt hath not put them in, but they have thruſt in themſelves, and ſo are no Miniſters of his.
And he shows at length, how no grace nor good is conferred by such an ordination. But, to put the matter quite out of doubt, we have the testimony of the Holy Spirit himself, witnessing, that simoniacal persons are not to be reckoned among the ministers of Christ; for behold, what upon this account he says by Simon Peter to Simon Magus, You have neither part nor lot in this matter:134 And so, neither can his disciples have any share in the ministry. And from out of the number of his ministers, does our Savior himself plainly exclude those who come in by windows, or posterns, or oblique passages; and that under a very bad character, saying, Verily, verily, I say unto you, he that enters not in by the door, into the sheep-fold, but climbs up some other way, the same is a thief, and a robber.135 And I’m sure, none dare say, that they who climb up by the ladder of simony, do enter in by the door. And what are they to be reputed then? Not the true pastors or ministers of Christ, but thieves and robbers; and that justly so, since they imitate such in their way of entrance. And therefore have the canons of the church been very strict, in debarring such from the ministry of holy things; because they cannot say with the apostle, I thank Christ Jesus our Lord, — that he has counted me faithful, putting me into the ministry.136 For Christ has not put them in, but they have thrust in themselves, and so are no ministers of his.
The Caſe ſtanding thus, it may give juſt occaſion to enquire, What Effect then can ſuch a one’s Miniſtery have upon People? For, ſeeing God, who is the Fountain of Grace, hath made his Ordinances the Channels and Conduits, whereby the Graces of his Spirit are convey’d; if theſe Ordinances in the hand of ſuch an Inſtruſtrument, p. 134 (who is not the lawful Miniſter of Jeſus Chriſt, to whoſe Ordination the Holy Ghoſt hath not concurred, nor given any Power, Authority, or Warrant to Adminiſter the ſame;) ſhall produce theſe Spiritual Effects for which they are deſign’d; then is there no great neceſſity of a diſtinct Order of ſuch Perſons, as Prieſts or Miniſters in the Church, upon whom People are to depend, or wait for the Diſpenſation of theſe Sacred Myſteries, ſince they may reap the ſame Fruits and Effects thereof from his Miniſtration who is no Miniſter of Chriſt: And ſo, they may as well wait for theſe Bleſſings from the Performance of every rude Artificer and bold Mechanick, who liſts to ſtep up into the Pulpit, and dip his hand in the Sacred Font, and approach to the Holy Altar, and p. 135 to aſſume the Power of Adminiſtring all the Holy Ordinances of the Goſpel, as well as from his Miniſtery who is Conſecrated, and ſet apart thereto, by the Rites of Ordination and Power of the Holy Ghoſt. And, upon the other hand, If the Simoniacal Entrance of ſuch a one, render his Ordination ineffectual, ſo as his Adminiſtrations ſhall have no Efficacy for the production of thoſe Graces and Bleſſings for which God hath deſign’d the Miniſtery of the Goſpel; to what pitiful Condition and hard Straits are the People, over whom he is ſet, reduc’d unto upon his account! And what Scruples it may breed in them, in reference to his Adminiſtrations; and what Doubts it may make them wreſtle under, in reference to their own Spiritual State and Condition; and what woful p. 136 Conſequences may follow thereupon, what conſidering Man may not eaſily apprehend!
The case standing thus, it may give just occasion to enquire, what effect then can such a one’s ministry have upon people? For, seeing God, who is the fountain of grace, has made his ordinances the channels and conduits, whereby the graces of his Spirit are conveyed; if these ordinances in the hand of such an instrument, (who is not the lawful minister of Jesus Christ, to whose ordination the Holy Spirit has not concurred, nor given any power, authority, or warrant to administer the same;) will produce these spiritual effects for which they are designed; then is there no great necessity of a distinct order of such persons, as priests or ministers in the church, upon whom people are to depend, or wait for the dispensation of these sacred mysteries, since they may reap the same fruits and effects thereof from his ministration who is no minister of Christ. And so, they may as well wait for these blessings from the performance of every rude artificer and bold mechanic, who lists to step up into the pulpit, and dip his hand in the sacred font, and approach to the holy altar, and to assume the power of administering all the holy ordinances of the gospel, as well as from his ministry who is consecrated, and set apart thereto, by the rites of ordination and power of the Holy Spirit. And, upon the other hand, if the simoniacal entrance of such a one, render his ordination ineffectual, so as his administrations will have no efficacy for the production of those graces and blessings for which God has designed the ministry of the gospel; to what pitiful condition and hard straits are the people, over whom he is set, reduced unto upon his account! And what scruples it may breed in them, in reference to his administrations; and what doubts it may make them wrestle under, in reference to their own spiritual state and condition; and what woeful consequences may follow thereupon, what considering man may not easily apprehend!
If, for determining the Matter of this Enquiry, we will take the Opinion of Gregory the Great; he is very confident in concluding the abſolute ineffectiveneſs and invalidity of ſuch a one’s Miniſtery, ſaying, Quicunque Sacros Ordines vendunt & emunt,134 Sacerdotes eſſe non poſſunt, Ʋnde Scriptum eſt, Anathema Danti, Anathema Accipienti, &c. Whoſoever ſell and buy Holy Orders, cannot be Prieſts; hence it is that it’s written, Curſed be the Giver, Curſed be the Receiver: This is Simoniacal Hereſie. How then, if they be a Curſe, and not Saints themſelves, can they ſanctifie others? And, ſeeing they are not in the Body of Chriſt, how can they either deliver or receive his p. 137 Body? He who is Curſed, how can he Bleſs?
- 134. Apud Gratian, Cauſ. 1. Qu. 1. Can. Quicunque Sacros. [moved in the edition]
If, for determining the matter of this enquiry, we will take the opinion of Gregory the Great, he is very confident in concluding the absolute ineffectiveness and invalidity of such a one’s ministry, saying, Quicunque sacros ordines vendunt & emunt, sacerdotes esse non possunt, unde scriptum est, anathema danti, anathema accipienti, etc. (‸Whosoever sell and buy holy orders, cannot be priests; hence it is that it’s written, Cursed be the giver, cursed be the receiver: This is simoniacal heresy. How then, if they be a curse, and not saints themselves, can they sanctify others? And, seeing they are not in the body of Christ, how can they either deliver or receive his body? He who is cursed, how can he bless?)137
- 137. Apud Gratian, Caus. 1. Qu. 1. Can. Quicunque Sacros. [moved here by the editor]
But how far ſoever we may go along with him, as to the ineffectiveneſs of ſuch a one’s Miniſtration; yet, in ſo far as he builds the ſame upon Arguments, whereby it would follow, That the Efficacy of the Miniſtery ſhould depend upon the Grace or Sanctity of the Inſtrument, we cannot comply with him therein; the Conſequence being dangerous, and ſuch as may ſeem to ſavour too much of the Leaven of the Donatiſts, Luciferians, and Apoſtolici, &c. contrary to the received Doctrine of the Catholick Church, and refuted by ſeveral of the Antients, as Auguſtine, Optatus Milevitanus, Jerome, and many others; ſhewing, That it doth not prejudice the Increaſe, whether he that ſoweth, do it with polluted or with pure hands, p. 138 if ſo be the Seed be good, and the Soil be fertile, and the Influence of the Clouds and Heavens not reſtrained: And the Houſe may receive Light by the Taper which ſhines from an earthen as well as from a golden Candleſtick. And if there were no good to be reaped by the Miniſtery of wicked Men, but that the Miniſtrations of unſanctified Perſons were altogether ineffectual, Chriſt would never have commanded People to hear the Scribes and Phariſees;135 nor would he have ſent forth Judas amongſt the Twelve,136 to gather in the loſt Sheep of the Houſe of Iſrael; of whoſe Miniſtery we hear no leſs Effects than of the reſt. Nay, he tells plainly, that many Reprobates in the Great Day, ſhall plead the Effects of their Miniſtery,137 ſaying, Lord, Lord, have we not Propheſied in p. 139 thy Name, and in thy Name caſt out Devils, and in thy Name done many wonderful Works? To whom he will ſay, Depart from me ye that work Iniquity. And if the pravity of the Inſtrument ſhould render the Work ineffectual,138 it ſhould have been no matter of rejoicing to Paul, that Chriſt was Preached by ſuch, who Preached him out of Envy and Contention, and not ſincerely. But whilſt he ſays,139 We have this Treaſure in earthen Veſſels, that the excellency of the Power may be of God, and not of us; he will have us to underſtand, That the Efficacy of the Goſpel depends not upon the Inſtrument, but upon the Author, who can render a Bleſſing effectual as well from the Mouth of Balaam, as from the Mouth of Aaron; and can waſh a Soul from Sin, as well by the Baptiſm p. 140 of Judas, as of John: For he may have gratiam gratis datam, who hath not gratiam gratum facientem; he may be endowed with the grace of Edification to ſave others, who hath not the grace of Sanctification to ſave himſelf. But all this while, we ſpeak of thoſe whom we ſuppoſe to have Authority by a lawful Miniſter to diſpenſe the Myſteries of the Goſpel.
But how far soever we may go along with him, as to the ineffectiveness of such a one’s ministration; yet, in so far as he builds the same upon arguments, whereby it would follow, that the efficacy of the ministry should depend upon the grace or sanctity of the instrument, we cannot comply with him therein; the consequence being dangerous, and such as may seem to savor too much of the leaven of the Donatists, Luciferians, and Apostolici, etc. contrary to the received doctrine of the catholic church, and refuted by several of the ancients, as Augustine, Optatus Milevitanus, Jerome, and many others; showing, that it does not prejudice the increase, whether he that sows, do it with polluted or with pure hands, if so be the seed be good, and the soil be fertile, and the influence of the clouds and heavens not restrained. And the house may receive light by the taper which shines from an earthen as well as from a golden candlestick. And if there were no good to be reaped by the ministry of wicked men, but that the ministrations of unsanctified persons were altogether ineffectual, Christ would never have commanded people to hear the Scribes and Pharisees;138 nor would he have sent forth Judas among the Twelve,139 to gather in the lost sheep of the house of Israel; of whose ministry we hear no less effects than of the rest. Nay, he tells plainly, that many reprobates in the great day, will plead the effects of their ministry, saying, Lord, Lord, have we not prophesied in your name, and in your name cast out devils, and in your name done many wonderful works? To whom he will say, Depart from me you that work iniquity.140 And if the pravity of the instrument should render the work ineffectual, it should have been no matter of rejoicing to Paul, that Christ was preached by such, who preached him out of envy and contention, and not sincerely.141 But while he says, We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us;142 he will have us to understand, that the efficacy of the gospel depends not upon the instrument, but upon the author, who can render a blessing effectual as well from the mouth of Balaam, as from the mouth of Aaron; and can wash a soul from sin, as well by the baptism of Judas, as of John. For he may have gratiam gratis datam, who has not gratiam gratum facientem; he may be endowed with the grace of edification to save others, who has not the grace of sanctification to save himself. But all this while, we speak of those whom we suppose to have authority by a lawful minister to dispense the mysteries of the gospel.
But the matter of our preſent Enquiry, concerning the Efficacy of his Miniſtrations who enters by Simony, proceeds upon another Hypotheſis; to wit, That ſuch a one is not the Miniſter of Jeſus Chriſt; and this being already prov’d, we cannot but approve of Gregory’s Poſition, That Quicunque Sacros Ordines vendunt & emunt, Sacerdotes eſſe non poſſunt: Whoſoever ſell and buy Holy p. 141 Orders, cannot be Prieſts. And upon this ground we muſt proceed to Determine in this Matter.
But the matter of our present enquiry, concerning the efficacy of his ministrations who enters by simony, proceeds upon another hypothesis; that is, that such a one is not the minister of Jesus Christ; and this being already proved, we cannot but approve of Gregory’s position, that quicunque sacros ordines vendunt & emunt, sacerdotes esse non possunt: (‸‸Whosoever sell and buy holy orders, cannot be priests.) And upon this ground we must proceed to determine in this matter.
Now, upon this account, it hath not only been much queſtion’d by ſome, Whether any Spiritual Bleſſing or Benefit can be deriv’d from the Miniſtery of ſuch; but it hath been confidently aſſerted, not only by Gregory, but by many others, That the Miniſtrations of ſuch are altogether ineffectual, and can confer no good, nor tranſmit any Spiritual Grace or Bleſſing. Whereupon, Gratian hath adopted it amongſt the Decrees of the Canon Law, Gratia, ſi non gratis datur,140 vel accipitur, gratia non eſt: Simoniaci autem, &c. Grace, if it be not freely given or received, is not Grace; but Simoniacal Perſons receive it not freely; therefore, they receive not p. 142 that Grace which principally hath its Operation in Eccleſiaſtical Orders: (That is, The Miniſterial Grace, or Power;) And if they do not receive it, they have it not; and if they have it not, neither freely, nor not freely, can they give it unto any Man.
- 140. Cauſ. 1. Qu. 1. Can. Gratia, &c. [moved in the edition]
Now, upon this account, it has not only been much questioned by some, whether any spiritual blessing or benefit can be derived from the ministry of such; but it has been confidently asserted, not only by Gregory, but by many others, that the ministrations of such are altogether ineffectual, and can confer no good, nor transmit any spiritual grace or blessing. Whereupon, Gratian has adopted it among the decrees of the canon law, Gratia, si non gratis datur, vel accipitur, gratia non est: Simoniaci autem, etc. (‸Grace, if it be not freely given or received, is not grace; but simoniacal persons receive it not freely; therefore, they receive not that grace which principally has its operation in ecclesiastical orders: (That is, the ministerial grace, or power;) And if they do not receive it, they have it not; and if they have it not, neither freely, nor not freely, can they give it unto any man.)143
- 143. Caus. 1. Qu. 1. Can. Gratia, etc. [moved here by the editor]
And it ſeems indeed to be aſſerted upon good grounds: For,
And it seems indeed to be asserted upon good grounds. For,
Firſt, If ſuch Perſons (as is ſhewed before,) be not the lawful Miniſters of Jeſus Chriſt, then have they no Title, nor Right to diſpenſe the Ordinances of the Goſpel, which Chriſt hath intruſted only to his Miniſters,141 to whom alone he hath conſigned the Keys of the Kingdom of Heaven, and committed the Miniſtery of Reconciliation, as his Ambaſſadours, as ſays the Apoſtle: So that when they preſume to meddle with p. 143 theſe Holy Myſteries, they do but ſacrilegiouſly uſurp, without Authority from God, and ſo do diſpenſe them in vain, and with an ineffective Hand; the bare external Seal of Ordination by the hands of Man, without the concurrence of the Divine Power, being of no force to work theſe Effects, which are the proper Emanations of the Holy Ghoſt; ſo that their Adminiſtrations can be no more valid, than a Remiſſion to a guilty Perſon from his Hand, who had ſurreptitiouſly affix’d the King’s Seal thereto, and without his Royal Conſent or Authority, had uſurped the Office of an Herauld to proclaim it. And therefore, it was not a groundleſs Debate wherewith the Church of Rome was troubled for ſeveral Years, in the time of Leo IX. Whether Ordinations conferr’d by ſuch Simoniacal p. 144 Uſurpers, were effectual? Or, Whether they ſhould be Re-Ordain’d who had been Ordain’d by them? And howſoever, Petrus Damiani wrote his Book, call’d Gratiſſimus, againſt thoſe who pleaded for Re-Ordination: And Leo in two ſeveral Councils at Rome,142 allowed thoſe who had been Ordained by ſuch, to continue in their Office, after the doing of Forty days Penance; yet, this ſeems to have been but of Indulgence, and to have proceeded rather from Neceſſity than Choice; in reſpect of the Tumult that was raiſed thereabout, and in regard that a more ſtrict Courſe would have occaſion’d the Silencing of an infinite number of the Clergy, and the laying waſte ſuch a multitude of Churches, as many Territories ſhould have been without the ſound of the Goſpel, p. 145 to the great prejudice of the Chriſtian Religion; as may appear by the ſame Petrus Damiani’s Epiſtle to Henry Arch-Biſhop of Ravenna. And yet, I think Leo did right, not to Reordain them; but rather, upon their Repentance, to re-inveſt them with better Authority in the Exerciſe of their Office, ſince they had once received Orders, how ineffective ſoever, through the want of the Divine Concurrence with a Simoniacal Ordainer; yet, the Church having by the external Seal of Ordination, once inveſted ſuch a one with an Eccleſiaſtical Authority, to tranſmit the ſame unto others; it had not been convenient, that the Church ſhould have call’d the Character of her own Ordination in queſtion: Neither needed they who had receiv’d the ſame from the hand of ſuch, but the p. 146 Church’s Approbation, for their Adminiſtration; and devout Addreſſes to God, for the Power of the Holy Ghoſt to render it effectual. And therefore ſays the Canon Law,143 Simoniacos non Simoniace à Simoniacis Ordinatos, miſericorditer per Manûs Impoſitionem, pro temporis neceſſitate, in officio concedimus permanere: Thoſe whom we account Simoniacks, becauſe of their Ordination by Simoniacal Perſons, but have not practiſed Simony themſelves; we do, by the Impoſition of Hands, graciouſly give them leave to continue in their Office, through the neceſſity of Time.
First, if such persons (as is shown before,) be not the lawful ministers of Jesus Christ, then have they no title, nor right to dispense the ordinances of the gospel, which Christ has intrusted only to his ministers, to whom alone he has consigned the keys of the kingdom of heaven, and committed the ministry of reconciliation, as his ambassadors, as says the apostle.144 So that when they presume to meddle with these holy mysteries, they do but sacrilegiously usurp, without authority from God, and so do dispense them in vain, and with an ineffective hand; the bare external seal of ordination by the hands of man, without the concurrence of the divine power, being of no force to work these effects, which are the proper emanations of the Holy Spirit; so that their administrations can be no more valid, than a remission to a guilty person from his hand, who had surreptitiously affixed the king’s seal thereto, and without his royal consent or authority, had usurped the office of an herald to proclaim it. And therefore, it was not a groundless debate wherewith the church of Rome was troubled for several years, in the time of Leo IX. Whether ordinations conferred by such simoniacal usurpers, were effectual? Or, whether they should be re-ordained who had been ordained by them? And howsoever, Petrus Damiani wrote his book, called Gratissimus, against those who pleaded for re-ordination; and Leo in two several councils at Rome, allowed those who had been ordained by such, to continue in their office, after the doing of forty days’ penance;145 yet, this seems to have been but of indulgence, and to have proceeded rather from necessity than choice; in respect of the tumult that was raised thereabout, and in regard that a more strict course would have occasioned the silencing of an infinite number of the clergy, and the laying waste such a multitude of churches, as many territories should have been without the sound of the gospel, to the great prejudice of the Christian religion; as may appear by the same Petrus Damiani’s epistle to Henry archbishop of Ravenna. And yet, I think Leo did right, not to re-ordain them; but rather, upon their repentance, to re-invest them with better authority in the exercise of their office, since they had once received orders, how ineffective soever, through the want of the divine concurrence with a simoniacal ordainer; yet, the church having by the external seal of ordination, once invested such a one with an ecclesiastical authority, to transmit the same unto others; it had not been convenient, that the church should have called the character of her own ordination in question. Neither needed they who had received the same from the hand of such, but the church’s approbation, for their administration; and devout addresses to God, for the power of the Holy Spirit to render it effectual. And therefore says the canon law, Simoniacos non simoniace à simoniacis ordinatos, misericorditer per manûs impositionem, pro temporis necessitate, in officio concedimus permanere: (‸‸Those whom we account simoniacs, because of their ordination by simoniacal persons, but have not practiced simony themselves; we do, by the imposition of hands, graciously give them leave to continue in their office, through the necessity of time.)146
Whereby it appears, That it was not thought fit to Re-ordain ſuch, but only confirm their former Ordination by Impoſition of Hands, without more Rites of Conſecration of new again.
Whereby it appears, that it was not thought fit to re-ordain such, but only confirm their former ordination by imposition of hands, without more rites of consecration of new again.
Secondly, It being undeniable, that the whole Efficacy of the Miniſtery depends upon God, and that the Spiritual Effects thereof flow wholly from that Power wherewith he doth indow and inable Men to Adminiſter in the Myſteries of the Goſpel, and from the Concourſe of his Holy Spirit with them therein: (For,144 The excellency of the Power is of God, and not of Man;145 Neither is he that planteth any thing, neither he that watereth any thing, but God that giveth the Increaſe:) It will then undoubtedly follow, That the external Rites of Ordination can tranſmit no Vertue or Efficacy into his Miniſtery who receives the ſame without the Call, and concurrence of the Holy Ghoſt, and without any promiſe of Divine Influence upon his Adminiſtrations. Now, that he who enters p. 148 by Simony upon the Paſtoral Office, is deſtitute of theſe, may be evident without much arguing: For, who can ſuppoſe that he is Call’d of God, or that the Holy Ghoſt hath given Authority to his Ordination, who hath procur’d the ſame by ſiniſter means, ſince our Saviour hath told us, that ſuch are but Thieves and Robbers,146 who have not entered in by him who is the Door? Or, upon what Warrant or Promiſe can he ſtep out to Officiate in that Function, in hope of any gracious Succeſs, of whom the Holy Ghoſt doth witneſs, That he hath neither part,147 nor lot in this matter; and whom for his execrable Merchandiſe, the Lord would have ſcourged out of his Temple? And whereas, God hath ſaid of ſuch as do unwarrantably uſurp, and thruſt themſelves upon ſuch an Imployment, without p. 149 his Commiſſion or Command, I ſent them not,148 nor commanded them; therefore they ſhall not profit this People at all, ſaith the Lord: What Fruit or Effect then, what Bleſſing or Benefit, can be expected from his hands, to whom God hath given no Commiſſion, upon whom the Spirit of God hath not deſcended in Ordination, and over whom he hovers not in his Adminiſtrations, to render them productive of theſe Graces which he hath deſign’d his Ordinances to work by the Miniſtery of the Goſpel?
Secondly, it being undeniable, that the whole efficacy of the ministry depends upon God, and that the spiritual effects thereof flow wholly from that power wherewith he does endow and enable men to administer in the mysteries of the gospel, and from the concourse of his Holy Spirit with them therein: (For, The excellency of the power is of God, and not of man;147 Neither is he that plants anything, neither he that waters anything, but God that gives the increase:148) It will then undoubtedly follow, that the external rites of ordination can transmit no virtue or efficacy into his ministry who receives the same without the call, and concurrence of the Holy Spirit, and without any promise of divine influence upon his administrations. Now, that he who enters by simony upon the pastoral office, is destitute of these, may be evident without much arguing. For, who can suppose that he is called of God, or that the Holy Spirit has given authority to his ordination, who has procured the same by sinister means, since our Savior has told us, that such are but thieves and robbers,149 who have not entered in by him who is the door? Or, upon what warrant or promise can he step out to officiate in that function, in hope of any gracious success, of whom the Holy Spirit does witness, that he has neither part, nor lot in this matter;150 and whom for his execrable merchandise, the Lord would have scourged out of his temple? And whereas, God has said of such as do unwarrantably usurp, and thrust themselves upon such an employment, without his commission or command, I sent them not, nor commanded them; therefore they will not profit this people at all, says the Lord.151 What fruit or effect then, what blessing or benefit, can be expected from his hands, to whom God has given no commission, upon whom the Spirit of God has not descended in ordination, and over whom he hovers not in his administrations, to render them productive of these graces which he has designed his ordinances to work by the ministry of the gospel?
But what then ſhall become of the Flock, over which he is ſet?
But what then will become of the flock, over which he is set?
To this I ſay, That truly I look upon it as one of the ſaddeſt Diſpenſations that can befall a People, to be given over p. 150 to the Charge of a Simoniacal Perſon: For, ſince the Prieſt’s Miniſtery is the Inſtrument of conveying all the Bleſſings which are annexed to the Adminiſtration of the Evangelical Ordinances, What can be thought, but that God hath a Controverſie with that People, whom he gives up to the Conduct of thoſe from whom they can derive none of theſe Bleſſings? But in this Caſe, as divers Perſons may in the ſame Flock, have different Perſuaſions about it; ſo muſt we cautiouſly diſtinguiſh and difference them, according to their various Sentiments thereof. There may be ſome, to whom the Simony of ſuch a Paſtor is notorious and and known, but reflected upon by them with Grief and Regret: There may be others who know it, and yet do willingly comply with him: And p. 151 there may alſo be many, who are altogether ignorant thereof.
To this I say, that truly I look upon it as one of the saddest dispensations that can befall a people, to be given over to the charge of a simoniacal person. For, since the priest’s ministry is the instrument of conveying all the blessings which are annexed to the administration of the evangelical ordinances, what can be thought, but that God has a controversy with that people, whom he gives up to the conduct of those from whom they can derive none of these blessings? But in this case, as divers persons may in the same flock, have different persuasions about it; so must we cautiously distinguish and difference them, according to their various sentiments thereof. There may be some, to whom the simony of such a pastor is notorious ‸ and known, but reflected upon by them with grief and regret. There may be others who know it, and yet do willingly comply with him. And there may also be many, who are altogether ignorant thereof.
Firſt, To thoſe who know a Paſtor to have conveyed himſelf in upon them by Simoniacal Means, and are griev’d that they ſhould be given over to ſuch a hopeleſs Miniſtery, I ſay; it highly concerns them, to ſearch into the Cauſe of God’s Controverſie with them; and it is like, they ſhall find it to be ſuch as provoked God of old, to give over his People to the like Judgment, to the ſeduction of falſe and treacherous Prophets, and of covetous and careleſs, cruel and fooliſh Shepherds and Watchmen; to wit, becauſe they deſpiſed his Word, and were diſobedient and rebellious to the Voice of his faithful Meſſengers;149 as may appear from Micah, Zephaniah, Zechariah, and others of the p. 152 Prophets. And it is no doubt, People’s contempt of the Goſpel, and unfruitfulneſs under the Labours of faithful Paſtors, that provokes God to remove ſuch from them, and to give them over to ſuch Thieves, and Robbers, and Hirelings, whoſe Miniſtery can do them no good. And therefore, the only counſel I can give to thoſe in ſuch a condition, is, ſeriouſly to reflect upon, and with Sorrow to be humbled in the ſight of God for this Sin, and by ſtrict Bonds to devote themſelves for the future, to a greater love and regard of the Goſpel, to a more reverend eſteem of, and obedience unto faithful Miniſters, and to a better improvement of the Means of Grace. This is the moſt hopeful Means and Method I know, for a ſpeedy removal of this Judgment, and for reſcuing them from that p. 153 Snare whereinto their Sins have intangled them.
- 149. Mic. 2.6, 11. and 3.6, 7, 11. Zeph. 3.4. Zech. 11.16.
First, to those who know a pastor to have conveyed himself in upon them by simoniacal means, and are grieved that they should be given over to such a hopeless ministry, I say; it highly concerns them, to search into the cause of God’s controversy with them; and it is like, they will find it to be such as provoked God of old, to give over his people to the like judgment, to the seduction of false and treacherous prophets, and of covetous and careless, cruel and foolish shepherds and watchmen; that is, because they despised his word, and were disobedient and rebellious to the voice of his faithful messengers;152 as may appear from Micah, Zephaniah, Zechariah, and others of the prophets. And it is no doubt, people’s contempt of the gospel, and unfruitfulness under the labors of faithful pastors, that provokes God to remove such from them, and to give them over to such thieves, and robbers, and hirelings, whose ministry can do them no good. And therefore, the only counsel I can give to those in such a condition, is, seriously to reflect upon, and with sorrow to be humbled in the sight of God for this sin, and by strict bonds to devote themselves for the future, to a greater love and regard of the gospel, to a more reverend esteem of, and obedience unto faithful ministers, and to a better improvement of the means of grace. This is the most hopeful means and method I know, for a speedy removal of this judgment, and for rescuing them from that snare whereinto their sins have entangled them.
- 152. Mic. 2:6, 11. and 3:6, 7, 11. Zeph. 3:4. Zech. 11:16.
Secondly, As for thoſe to whom this Simoniacal Entrance of ſuch a one into the Miniſterial Charge is known, and yet by them a ready compliance yielded unto him; not only ſhall his Adminiſtrations prove to ſuch ineffectual; but by their conſent and compliance therein, they involve themſelves in the guilt of his ſinful Practices, whilſt thus they have fellowſhip with the unfruitful work of Darkneſs, and ſeeing his Spiritual Theft, do conſent unto him; a Sin evidently condemned,150 both by the Pſalmiſt of Iſrael, and the Apoſtle of the Gentiles. And upon this account, Aquinas concludes, That none ſhould Communicate with him in the execution of his Orders, nor accept p. 154 of Ordination from his hand who is known to be promoted by Simony; whilſt he ſays, Quod ille qui Simoniace recipit Sacrum Ordinem,151 &c. That he who Simoniacally receives Holy Orders, he receives indeed the Character of Order, in regard of the Efficacy of that Sacrament; yet notwithſtanding, he receives neither the Grace, nor the Execution of that Order: And that, becauſe he hath ſurreptitiouſly, or by theft, taken the Character, or Seal, contrary to the Will of the Principal Lord; and therefore, he ſtands juſtly Suſpended, both as to himſelf, to wit, That he do not meddle with the Execution of his Order; and as to others, to wit, That none Communicate with him in the Execution thereof.
Secondly, as for those to whom this simoniacal entrance of such a one into the ministerial charge is known, and yet by them a ready compliance yielded unto him; not only will his administrations prove to such ineffectual; but by their consent and compliance therein, they involve themselves in the guilt of his sinful practices, while thus they have fellowship with the unfruitful work of darkness, and seeing his spiritual theft, do consent unto him; a sin evidently condemned,153 both by the Psalmist of Israel, and the apostle of the Gentiles. And upon this account, Aquinas concludes, that none should communicate with him in the execution of his orders, nor accept of ordination from his hand who is known to be promoted by simony; while he says, Quod ille qui simoniace recipit sacrum ordinem, etc. (‸That he who simoniacally receives holy orders, he receives indeed the character of order, in regard of the efficacy of that sacrament; yet notwithstanding, he receives neither the grace, nor the execution of that order. And that, because he has surreptitiously, or by theft, taken the character, or seal, contrary to the will of the principal Lord; and therefore, he stands justly suspended, both as to himself, that is, that he do not meddle with the execution of his order; and as to others, that is, that none communicate with him in the execution thereof.)154
Nay farther, he ſays,152 That Nec propter praeceptum p. 155 ejus, nec propter Excommunicationem, &c. Neither for his Command, nor for the Thunderbolts of his Excommunication, ſhould any Man be moved to receive Ordination from his hands whom he knows to have been Advanced in a Simoniacal Way. And all this he aſſerts, both upon the account of the want of Efficacy in ſuch a one’s Adminiſtrations, and in regard of the unlawfulneſs to Communicate with him in Sin.
- 152. Loco ſup. cit. [moved in the edition]
Nay farther, he says, ‸ Nec propter praeceptum ejus, nec propter excommunicationem, etc. (‸Neither for his command, nor for the thunderbolts of his excommunication, should any man be moved to receive ordination from his hands whom he knows to have been advanced in a simoniacal way.)155 And all this he asserts, both upon the account of the want of efficacy in such a one’s administrations, and in regard of the unlawfulness to communicate with him in sin.
- 155. Loco sup. cit. [moved here by the editor]
But, Thirdly, To thoſe who are altogether ignorant of, and unacquainted with the Simoniacal Practices, whereby he who bears the Name of their Paſtor hath entred into that Function; my Charity leads me to judge, That, though ſuch a one be not the lawful Miniſter of Jeſus Chriſt, yet the p. 156 Ordinances of the Goſpel Adminiſtred by him, may prove effectual unto them; whilſt, attending thereto with an innocent and religious Devotion, out of a pious Obedience unto God’s Command, and an holy Reverence to theſe Sacred Myſteries, they do in the ſimplicity of their Hearts communicate therein, as ſuppoſing them Adminiſtred by a lawful Authority. But, what Benefit they derive thence, is not by Vertue of his Miniſtery, but out of a paternal Indulgence, and reſpect to their pious. Intentions; whereby it comes to paſs, That, as God oft times gives Rem Sacramenti, ſine Sacramento, the Matter of the Sacrament, without the Sacrament; ſo he may be pleaſed to convey Effectum Miniſterii ſine Miniſtro, the Effect of the Miniſtery, and the Bleffing of his Ordinance, tho’ p. 157 he be no true Miniſter that diſpenſeth it; without regard to whom, God doth oft times concur with his own Ordinances, and maketh them produce bleſſed Effects, as the Reward of a private Piety, and as the Returns of the Prayers of the Saints of ſuch a Congregation offered up with pure Hands and Hearts, and of the Interceſſions of the Catholick Church, which She daily putteth up in the behalf of all Her Members. For, He who hath ſaid,153 Where two or three are gathered together in my Name, there am I in the midſt of them: And,154 that the effectual fervent Prayer of a righteous Man availeth much: And,155 that to the Ʋpright, there ariſeth Light in Darkneſs: He who hath ſaid ſo, and made theſe, and many other gracious Promiſes to his Church, and to the Prayers p. 158 of his Saints, and to the Devotion of the Upright, will not fruſtrate them of the Fruits of their Religious Performances, upon the account of his Adminiſtration, whoſe Guilt in intruding upon the ſame, is none of theirs, whilſt they do not Communicate with him therein, either by Knowledge, Connivance, or Conſent.
But, Thirdly, to those who are altogether ignorant of, and unacquainted with the simoniacal practices, whereby he who bears the name of their pastor has entered into that function; my charity leads me to judge, that, though such a one be not the lawful minister of Jesus Christ, yet the ordinances of the gospel administered by him, may prove effectual unto them; while, attending thereto with an innocent and religious devotion, out of a pious obedience unto God’s command, and an holy reverence to these sacred mysteries, they do in the simplicity of their hearts communicate therein, as supposing them administered by a lawful authority. But, what benefit they derive thence, is not by virtue of his ministry, but out of a paternal indulgence, and respect to their pious intentions; whereby it comes to pass, that, as God often gives rem sacramenti, sine sacramento, (‸the matter of the sacrament, without the sacrament;) so he may be pleased to convey effectum ministerii sine ministro, (‸the effect of the ministry, and the blessing of his ordinance,‸) though he be no true minister that dispenses it; without regard to whom, God does often concur with his own ordinances, and makes them produce blessed effects, as the reward of a private piety, and as the returns of the prayers of the saints of such a congregation offered up with pure hands and hearts, and of the intercessions of the catholic church, which she daily puts up in the behalf of all her members. For, he who has said, Where two or three are gathered together in my name, there am I in the midst of them:156 And, that the effectual fervent prayer of a righteous man avails much.157 And, that to the upright, there arises light in darkness.158 He who has said so, and made these, and many other gracious promises to his church, and to the prayers of his saints, and to the devotion of the upright, will not frustrate them of the fruits of their religious performances, upon the account of his administration, whose guilt in intruding upon the same, is none of theirs, while they do not communicate with him therein, either by knowledge, connivance, or consent.
And this is all I can warrantably ſay to this purpoſe.
And this is all I can warrantably say to this purpose.
A Warning to Young Men, in Reference to Their Entry upon Spiritual Offices in the Church
CHAP. VI. A Warning to Young Men, in reference to their Entry upon Spiritual Offices in the Church.
A Warning to Young Men, in Reference to Their Entry upon Spiritual Offices in the Church
SUCH is commonly the heat of Youth in poſting towards Preferment, that it out-runs p. 159 the conſideration, not only of the proper Ends, but alſo of the diſproportion of its own Abilities, for the diſcharge of the great and weighty Duties of the high Office and Imployment to which it aſpires: For, as Calvin ſays truly, Contigit omnes fere juvenes turgidos eſſe, & faſtuoſos, tanquam nubes tranſvolare poſſent: It is incident almoſt to all Youths, to be big of Self-conceit, and proudly to raiſe their Feathers, as if they could Mount above the Clouds.
SUCH is commonly the heat of youth in posting towards preferment, that it out-runs the consideration, not only of the proper ends, but also of the disproportion of its own abilities, for the discharge of the great and weighty duties of the high office and employment to which it aspires. For, as Calvin says truly, Contigit omnes fere juvenes turgidos esse, & fastuosos, tanquam nubes transvolare possent. (‸It is incident almost to all youths, to be big of self-conceit, and proudly to raise their feathers, as if they could mount above the clouds.)
So that, like Phaeton, they muſt needs be ſet in their Father’s Chariot, though the Event of their prepoſterous Undertaking ſhould be, to precipitate themſelves to their own Ruine, and to hazard to ſet the World on fire. And through ſuch prepoſterous Indiſcretion, doth it come to paſs, that many Young Men aſpiring to the p. 160 Holy Calling of the Miniſtery, do both in their Entry thereto, and afterwards in the Exerciſe thereof, ſtumble into thoſe Errours, which bewray miſplaced and diſordered Affections; and are ſuitable neither to the Dignity, nor Divine Ends of that Sacred Function.
So that, like Phaeton, they must needs be set in their father’s chariot, though the event of their preposterous undertaking should be, to precipitate themselves to their own ruin, and to hazard to set the world on fire. And through such preposterous indiscretion, does it come to pass, that many young men aspiring to the holy calling of the ministry, do both in their entry thereto, and afterwards in the exercise thereof, stumble into those errors, which betray misplaced and disordered affections; and are suitable neither to the dignity, nor divine ends of that sacred function.
Miſtake me not, Dear Brethren, as if it were my deſign to reproach Young Men, or by reflecting upon others, to purchaſe an Opinion of the innocency of mine own paſt Youth, from thoſe Infirmities and Errours which are incident to others; (nay, I deſire rather to be humbled in the ſight of God, for the leaſt Errour or Irregularity, whereunto I am ſenſible that the Folly of my Youthful Affections have betray’d me.) But what I ſpeak is out of compaſſion, and for precaution, that you may the more attentively p. 161 watch againſt thoſe Dangers into which the temerarious Fervour of that imprudent Age, may drive you headlong: For thus it is, I fear, that many are led into the Snare of Simony. And therefore I deſire to warn all who are aiming at this Holy Calling, that they would take heed how they enter thereupon.
Mistake me not, dear brethren, as if it were my design to reproach young men, or by reflecting upon others, to purchase an opinion of the innocency of mine own past youth, from those infirmities and errors which are incident to others; (nay, I desire rather to be humbled in the sight of God, for the least error or irregularity, whereunto I am sensible that the folly of my youthful affections have betrayed me.) But what I speak is out of compassion, and for precaution, that you may the more attentively watch against those dangers into which the temerarious fervor of that imprudent age, may drive you headlong: For thus it is, I fear, that many are led into the snare of simony. And therefore I desire to warn all who are aiming at this holy calling, that they would take heed how they enter thereupon.
Wherefore, as I have ſufficiently ſhewed before, how great and hainous a Crime this ſin of Simony is; ſo now I adjure thee in the fear of God, whoſoever thou art, that deſigneſt to undertake the Sacred Office of the Miniſtery in the Church of Chriſt, as thou wouldſt wiſh to avoid the formidable Guilt of that Sin, and to enter upon that Holy Function, and ſerve him with a good Conſcience therein, who fees in ſecret, and ſearches the p. 162 Hearts and Reins, and will render unto every one according to their ways; that thou ſeriouſly conſider what thou art doing; and before thou preſume to meddle therewith, ſtrictly examine whether thou be Call’d of God thereto. For the Lord will have none to ſerve him in his Houſe, but thoſe who are called by himſelf: And therefore the Apoſtle Paul hath told us,156 That no Man taketh this Honour to himſelf, but he that is called of God, as was Aaron: And it is this, that he ſo often pleads for the Authority of his own Miniſtery,157 That he was called, and ſet apart of God thereto: Whereupon Chryſoſtom ſays,158 Ʋbique ſe vocatum commemorat; oſtendens, quod non ambiendo adeptus ſit, ſed vocatus acceſſerit: He all ways mentions him-himſelf to be called, ſhewing, p. 163 That he had not courted that Office by indirect Means, but that being called, he came thereto.
Wherefore, as I have sufficiently showed before, how great and heinous a crime this sin of simony is; so now I adjure you in the fear of God, whosoever you are, that design to undertake the sacred office of the ministry in the church of Christ, as you would wish to avoid the formidable guilt of that sin, and to enter upon that holy function, and serve him with a good conscience therein, who sees in secret, and searches the hearts and reins, and will render unto every one according to their ways; that you seriously consider what you are doing; and before you presume to meddle therewith, strictly examine whether you be called of God thereto. For the Lord will have none to serve him in his house, but those who are called by himself. And therefore the apostle Paul has told us, that no man takes this honor to himself, but he that is called of God, as was Aaron.159 And it is this, that he so often pleads for the authority of his own ministry, that he was called, and set apart of God thereto.160 Whereupon Chrysostom says, Ubique se vocatum commemorat; ostendens, quod non ambiendo adeptus sit, sed vocatus accesserit. (‸He always mentions ‸himself to be called, showing, that he had not courted that office by indirect means, but that being called, he came thereto.)161
And without this Call, and Commiſſion from God, none hath right to Adminiſter the ſame: For,159 How ſhall they Preach (ſays the ſame Apoſtle,) except they be ſent? And therefore, although God hath been pleaſed, for preventing that confuſion, which vain pretenſions to a Divine Call might introduce into his Church, to appoint an Ordinary way for the confirmation of his own Call, by the Seal of Eccleſiaſtical Ordination; yet, when that Seal is procured from the hands of Men, where the Call is wanting from the hands of God, it is of ſmall ſignificancy; it is but the ſetting up of a Man in an Office in the Houſe, without the Maſter’s conſent. Therefore again, I p. 164 warn thee, ſtrictly to examine, before thou preſume to enter upon this Office, Whether thou be Called thereunto by God: For, if without his Call, by indirect means, thou thruſt thy ſelf into it, what wilt thou Anſwer in the Day when the Maſter of the Houſe ſhall call his Servants to an account, and finding thee amongſt them, ſhall put home this Queſtion to thee, Amice, quomodo huc intraſti? Friend, how cameſt thou in hither? Whatſoever thou may’ſt deviſe to ſay now for thy ſelf before Men, I fear, then thou ſhalt be ſpeechleſs; and what the end thereof ſhall be, thou may’ſt eaſily preſage.
- 159. Rom. 10.15. [moved in the edition]
And without this call, and commission from God, none has right to administer the same. For, how shall they preach (says the same apostle,) except they be sent?162 And therefore, although God has been pleased, for preventing that confusion, which vain pretensions to a divine call might introduce into his church, to appoint an ordinary way for the confirmation of his own call, by the seal of ecclesiastical ordination; yet, when that seal is procured from the hands of men, where the call is wanting from the hands of God, it is of small significancy; it is but the setting up of a man in an office in the house, without the master’s consent. Therefore again, I warn you, strictly to examine, before you presume to enter upon this office, whether you be called thereunto by God. For, if without his call, by indirect means, you thrust yourself into it, what will you answer in the day when the master of the house shall call his servants to an account, and finding you amongst them, shall put home this question to you, Amice, quomodo huc intrasti? (‸Friend, how came you in hither?) Whatsoever you may devise to say now for yourself before men, I fear, then you shall be speechless; and what the end thereof shall be, you may easily presage.
- 162. Rom. 10:15. [moved here by the editor]
Now, when I warn thee to examine thy Call from God, I do not bid thee ſearch after it by any extraordinary Signs, or wait upon any immediate Revelation from Heaven, to aſſure p. 165 thee thereof; but I would have thee ſeriouſly to conſider, Whether thou findeſt a concurrence of theſe things upon thine own Heart, which God worketh by his Spirit, as things which he neceſſarily requireth in thoſe whom he calls; and thereby thou may’ſt come to know, whether thou be Call’d of him, or not.
Now, when I warn you to examine your call from God, I do not bid you search after it by any extraordinary signs, or wait upon any immediate revelation from heaven, to assure you thereof; but I would have you seriously to consider, whether you find a concurrence of these things upon your own heart, which God works by his Spirit, as things which he necessarily requires in those whom he calls; and thereby you may come to know, whether you be called of him, or not.
Firſt, Conſider then the End thou propoſeſt unto thy ſelf in this Holy Function: For, whom God calls, he ſets their Eye upon the right End. Now, the great End of the Miniſtery of the Goſpel, is, The Glory of God, and the Salvation of Man. That this was the End of God’s ſending forth Miniſters to preach the Goſpel, that for his Glory they ſhould make manifeſt the tranſcendent Riches of his Grace in Chriſt; and p. 166 be Inſtruments, by diſpenſing the Means of Grace, for the Converſion of Souls, and for advancing them by Faith in the Lord Jeſus, to the participation of eternal Life and Happineſs, is clear from the Words of the Apoſtle Paul, who ſpeaking to the Epheſians of his Miniſtery, in the Myſtery of the Goſpel, ſays, whereof I was made a Miniſter,160 — that I ſhould Preach among the Gentiles, the unſearchable Riches of Chriſt. And to the Corinthians, ſhewing forth the end of his Miniſtery,161 ſays, God who commanded the Light to ſhine out of Darkneſs, hath ſhined in our Hearts, to give the Light of the Knowledge of the Glory of God, in the Face of Jeſus Chriſt. And, in his Speech before King Agrippa, he declares, That the End for which Jeſus Chriſt had appeared unto him, to p. 167 make him a Miniſter of the Gentiles, was, To open their Eyes,162 and to turn them from Darkneſs to Light, and from the Power of Satan to God, that they might receive Forgiveneſs of Sins, and Inheritance among them which are ſanctified by Faith that is in him. Nay, that this is the great deſign of God in the Miniſtery of the Goſpel, who is ſo ignorant as not to know? And therefore, he will have the ſame to be the deſign of all who undertake the Miniſtery thereof: For, if he will have this to be the principal End of all our Actions, ſaying,163 Whether ye eat, or drink, or whatſoever ye do, do all to the Glory of God. Much more will he have it to be the principal End in that work, wherein his Glory, and the Salvation of Souls are more immediately concerned. So that, if thou be p. 168 Call’d of God, thine Eye will be upon this, as the principal End and Scope that thou aimeſt at. But he who deſigns not this, but intends his own Preferment, or Profit, to which he reſolves to make the Miniſtery ſubſervient, as a Mean to raiſe him from the Dunghill; or, it it may be, as a reſcue from Poverty, or from the contempt of a broken Fortune, I’m ſure, is not Called of God. And it is no wonder to ſee ſuch a one fall into the Suare of Simony, ſince baſe Deſigns find hardly Abettors, but ſuch as are procured by Bribes. But, what he will Anſwer, when the Lord ſhall put home to him both theſe Queſtions together, Amice, quomodo huc intrâſti? Friend, how cameſt thou in hither? And again, Amice, quorſum huc intraſti? Friend, for what End cameſt thou in hither? I know not.
First, consider then the end you propose unto yourself in this holy function. For, whom God calls, he sets their eye upon the right end. Now, the great end of the ministry of the gospel, is, the glory of God, and the salvation of man. That this was the end of God’s sending forth ministers to preach the gospel, that for his glory they should make manifest the transcendent riches of his grace in Christ; and be instruments, by dispensing the means of grace, for the conversion of souls, and for advancing them by faith in the Lord Jesus, to the participation of eternal life and happiness, is clear from the words of the apostle Paul, who speaking to the Ephesians of his ministry, in the mystery of the gospel, says, whereof I was made a minister, — that I should preach among the Gentiles, the unsearchable riches of Christ.163 And to the Corinthians, showing forth the end of his ministry, says, God who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.164 And, in his speech before King Agrippa, he declares, that the end for which Jesus Christ had appeared unto him, to make him a minister of the Gentiles, was, to open their eyes, and to turn them from darkness to light, and from the power of Satan to God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in him.165 Nay, that this is the great design of God in the ministry of the gospel, who is so ignorant as not to know? And therefore, he will have the same to be the design of all who undertake the ministry thereof. For, if he will have this to be the principal end of all our actions, saying, Whether you eat, or drink, or whatsoever you do, do all to the glory of God.166 Much more will he have it to be the principal end in that work, wherein his glory, and the salvation of souls are more immediately concerned. So that, if you be called of God, your eye will be upon this, as the principal end and scope that you aim at. But he who designs not this, but intends his own preferment, or profit, to which he resolves to make the ministry subservient, as a mean to raise him from the dunghill; or, ‸ it may be, as a rescue from poverty, or from the contempt of a broken fortune, I’m sure, is not called of God. And it is no wonder to see such a one fall into the snare of simony, since base designs find hardly abettors, but such as are procured by bribes. But, what he will answer, when the Lord shall put home to him both these questions together, Amice, quomodo huc intrasti? (‸Friend, how came you in hither?) And again, Amice, quorsum huc intrasti? (‸Friend, for what end came you in hither?) I know not.
Secondly, Conſider whether thou be ſenſible of the weight of ſuch a Charge. Whom God calls to the Work of the Miniſtery, he works in their Hearts a deep ſenſe of the weight and burthen thereof; and to this effect, he ſhews them what Labour, and Trouble, and Pains they muſt be at; what Tentations, and Tribulations, and Affronts, they will meet with; and how they will have many Enemies, and muſt grapple with much Oppoſition and Contradiction; and what a weighty Charge, the Charge of Souls is; what account they muſt give thereof to him; and how the Blood thereof will be required at their Hands, if through their default they periſh. Of theſe things our Saviour warn’d his Apoſtles,164 when he ſent them forth upon the Work of the Miniſtery: And this the Lord p. 170 warned Ezekiel of,165 when he ſet him to be a Watchman unto the Houſe of Iſrael. Nay, and in hundreds of Texts, the Lord in the Scripture ſets this before their Eyes, whom he Calls, and ſends forth; thereby to engrave upon their Hearts the ſenſe of the Charge whereof they are to undertake the Burthen, that ſo they may count the coſt before they begin the Work: And therefore, when the Lord told Ananias that had he called Saul, as a choſen Veſſel, to bear his Name before the Gentiles,166 he ſaid withal, I will ſhew him how great things he muſt ſuffer for my Name’s ſake. So that, if thou be Called of God, thou wilt have a deep ſenſe of the weight and burthen of the Miniſtery, upon thy Spirit; and wilt look upon it, as a Work that requires much Watching, and Faſting, and p. 171 Prayer. And ſure, whoſoever is touched with this ſenſe, and ſeriouſly conſidereth what a weighty Charge it is, will never make uſe of the Silverkeys of Simon Magus, to open a Paſſuge for himſelf thereto; nay, ſave upon the account of the Obligation of a Call from God, he would not ſtoop to to take it up. It is only a deluſory Fancy of carnal Minds, that, looking upon it as an Office deſtin’d for Eaſe, and Pleaſure, and Profit, makes Men run to purchaſe it with Money.
Secondly, consider whether you be sensible of the weight of such a charge. Whom God calls to the work of the ministry, he works in their hearts a deep sense of the weight and burden thereof; and to this effect, he shows them what labor, and trouble, and pains they must be at; what temptations, and tribulations, and affronts, they will meet with; and how they will have many enemies, and must grapple with much opposition and contradiction; and what a weighty charge, the charge of souls is; what account they must give thereof to him; and how the blood thereof will be required at their hands, if through their default they perish. Of these things our Savior warned his apostles, when he sent them forth upon the work of the ministry.167 And this the Lord warned Ezekiel of, when he set him to be a watchman unto the house of Israel.168 Nay, and in hundreds of texts, the Lord in the Scripture sets this before their eyes, whom he calls, and sends forth; thereby to engrave upon their hearts the sense of the charge whereof they are to undertake the burden, that so they may count the cost before they begin the work. And therefore, when the Lord told Ananias that he had ‸ called Saul, as a chosen vessel, to bear his name before the Gentiles, he said withal, I will show him how great things he must suffer for my name’s sake.169 So that, if you be called of God, you will have a deep sense of the weight and burden of the ministry, upon your spirit; and will look upon it, as a work that requires much watching, and fasting, and prayer. And sure, whosoever is touched with this sense, and seriously considers what a weighty charge it is, will never make use of the silver keys of Simon Magus, to open a passage for himself thereto; nay, save upon the account of the obligation of a call from God, he would not stoop ‸ to take it up. It is only a delusory fancy of carnal minds, that, looking upon it as an office destined for ease, and pleasure, and profit, makes men run to purchase it with money.
Thirdly, Conſider whether thou be ſenſible of thine own Inſufficiency, and diſproportion of thy Abilities for the Work: For, whom God calls, he imprints upon their Hearts the humble ſenſe thereof; that they may go forth, not in confidence p. 172 of their own Strength, but of the Strength of him who calleth them. So as the conſideration thereof made the Apoſtle Paul cry out,167 Who is ſufficient for theſe things? And again, Not that we are ſufficient of our ſelves to think any thing,168 as of our ſelves: but our ſufficiency is of God; who alſo hath made us able Miniſters of the New Teſtament. The deep ſenſe of which Inſufficiency, hath made many able Men of humble Minds, either to decline, or with a great reluctancy to embark upon an Employment to which they perceived their Strength ſo unequal. Thus Moſes, when God was ſending him upon his Meſſage,169 ſaid, Lord, who am I? and, O my Lord, I am not eloquent. And thus Jeremiah cry’d out,170 Ah Lord God, behold I cannot ſpeak, for I am a Child. And this made many in the p. 173 Primitive Church deaf to all Entreaties and Arguments, till they were forced thereupon by Violence; which exceſſive Averſion, though I dare not altogether commend, yet it gives me ground to ſay, that if thou be Called of God, thou wilt have in thine Heart ſuch an humble ſenſe of thine own Inſufficiency and Weakneſs for the Work, as will put thee, if not in fear to undertake, at leaſt oft to thy knees to beg Strength from above. So that there is juſt ground to doubt their Call, where this is wanting; as may be perceived in ſome, who, aſſoon as they have commenced Maſters of Arts, before they have well ſtudied the common Principles of the Doctrine of Divinity, (much leſs the true practice of Chriſtianity, in the mortification of their Youthful Affections;) begin immediately p. 174 to court Churches with ſuch confidence, as if the ſuperficial Knowledge of ſome few ſpeculative Points of Theology, and the reading over of ſome Pamphlets, had rendred them ſufficiently qualified for the Miniſterial Office, never conſidering the great Endowments of Learning, Prudence, Holineſs, and Gravity, that are required for the diſcharge of the Duties thereof, and for making them ſhine as Enſamples to the Flock. And hence it comes to paſs, that with a prepoſterous ſpeed they run, to have themſelves poſſeſs’d of ſome Charge; and if any thing intervene, to foreſtall their Deſires, or to hinder the ſucceſs of their Endeavours, then all imaginable Arts ſhall be made uſe of, which the Spirit of Simony can deviſe, to render their Purpoſe effectual.
Thirdly, consider whether you be sensible of your own insufficiency, and disproportion of your abilities for the work. For, whom God calls, he imprints upon their hearts the humble sense thereof; that they may go forth, not in confidence of their own strength, but of the strength of him who calls them. So as the consideration thereof made the apostle Paul cry out, Who is sufficient for these things?170 And again, Not that we are sufficient of ourselves to think any thing, as of ourselves: but our sufficiency is of God; who also has made us able ministers of the New Testament.171 The deep sense of which insufficiency, has made many able men of humble minds, either to decline, or with a great reluctancy to embark upon an employment to which they perceived their strength so unequal. Thus Moses, when God was sending him upon his message, said, Lord, who am I? and, O my Lord, I am not eloquent.172 And thus Jeremiah cried out, Ah Lord God, behold I cannot speak, for I am a child.173 And this made many in the primitive church deaf to all entreaties and arguments, till they were forced thereupon by violence; which excessive aversion, though I dare not altogether commend, yet it gives me ground to say, that if you be called of God, you will have in your heart such an humble sense of your own insufficiency and weakness for the work, as will put you, if not in fear to undertake, at least oft to your knees to beg strength from above. So that there is just ground to doubt their call, where this is wanting; as may be perceived in some, who, as soon as they have commenced masters of arts, before they have well studied the common principles of the doctrine of divinity, (much less the true practice of Christianity, in the mortification of their youthful affections;) begin immediately to court churches with such confidence, as if the superficial knowledge of some few speculative points of theology, and the reading over of some pamphlets, had rendered them sufficiently qualified for the ministerial office, never considering the great endowments of learning, prudence, holiness, and gravity, that are required for the discharge of the duties thereof, and for making them shine as ensamples to the flock. And hence it comes to pass, that with a preposterous speed they run, to have themselves possessed of some charge; and if any thing intervene, to forestall their desires, or to hinder the success of their endeavors, then all imaginable arts shall be made use of, which the spirit of simony can devise, to render their purpose effectual.
Fourthly, Conſider by what Inſtinct thou art moved, to deſign thy ſelf for this Holy Office. Whom God calls, he ſtirs them up by the ſecret Inſtinct of his Bleſſed Spirit, whereby he works in them ſuch Divine Motions of fervent Charity, and Zeal for his Glory, and the Salvation of Souls, as they are driven thereby to caſt themſelves upon greateſt Hardſhips, and to reſolve to facrifice their own Eaſe, Quiet, and carnal Intereſts, in a Calling wherein they may ſerve God to theſe Ends. As the Apoſtle Paul was, when he went bound in the Spirit unto Jeruſalem, where, he knew Bonds and Afflictions were abiding him; the Motions of Charity and Zeal ſo drove him, that he ſaid,171 None of theſe things move me, neither count I my Life dear unto my ſelf, ſo that I might p. 176 ſiniſh my Courſe with Joy, and the Miniſtery which I have received of the Lord Jeſus, to teſtifie the Goſpel of the grace of God.172 And again, I am ready not to be bound only, but alſo to die at Jeruſalem for the Name of the Lord Jeſus. And as he was moved by the like Inſtinct, to lay himſelf out for the Salvation of the Corinthians, to whom being about to come, he ſaid,173 I will very gladly ſpend and be ſpent for you; though the more aboundantly I love you, the leſs I be loved. And ſo, if thou be Called of God, by ſuch Motions of Charity and Zeal, kindled by the Spirit of God in thy Heart, will it be that thou art carried to a deſire for the Miniſtery of the Goſpel. But, when the carnal Motions of Ambition, or Covetouſneſs, work a panting after this Office; as theſe Motions p. 177 are not from the Inſtinct of the Spirit of God, but of the Spirit of the World; ſo neither hath he a Call from God, who is driven thereby. And it is no wonder to ſee ſuch a one ſeek to make a Paſſage for his own Entrance, by the counſel of that ſame Spirit which was the principal Mover in his Deſign, and hath the chief hand in Simoniacal Bargains.
Fourthly, consider by what instinct you are moved, to design yourself for this holy office. Whom God calls, he stirs them up by the secret instinct of his Blessed Spirit, whereby he works in them such divine motions of fervent charity, and zeal for his glory, and the salvation of souls, as they are driven thereby to cast themselves upon greatest hardships, and to resolve to sacrifice their own ease, quiet, and carnal interests, in a calling wherein they may serve God to these ends. As the apostle Paul was, when he went bound in the Spirit unto Jerusalem, where, he knew bonds and afflictions were abiding him; the motions of charity and zeal so drove him, that he said, None of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God.174 And again, I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.175 And as he was moved by the like instinct, to lay himself out for the salvation of the Corinthians, to whom being about to come, he said, I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.176 And so, if you be called of God, by such motions of charity and zeal, kindled by the Spirit of God in your heart, will it be that you are carried to a desire for the ministry of the gospel. But, when the carnal motions of ambition, or covetousness, work a panting after this office; as these motions are not from the instinct of the Spirit of God, but of the spirit of the world; so neither has he a call from God, who is driven thereby. And it is no wonder to see such a one seek to make a passage for his own entrance, by the counsel of that same spirit which was the principal mover in his design, and has the chief hand in simoniacal bargains.
And now Finally, I would adviſe thee, That after thou haſt examined thine own Heart, though thou even find in thy ſelf a concurrence of theſe things, in ſuch a conſiderable meaſure as may beget in thee a confidence, that God approves of thy purpoſe, and calls thee to ſerve him in the Miniſtery of his Church, yet thou wouldſt not make too much p. 178 haſte, nor run to thruſt thy ſelf thereinto, before God open a fair Door of Entrance for thee. I cannot but look upon it as an Errour, and an act of too prepoſterous ſpeed, for any to intrude where the Door is but half open; or to ſecure himſelf with an Anti-date of a Succeſſion to the Charge of a Living Incumbent: Of which, beſides that, through the uncertainty of his own Life, he is uncertain of his future Enjoyment; he alſo throws himſelf upon the tentation of that hainous Sin, which with little ſenſe, is too commonly lodged in the unnatural Breaſts of young rich Heirs, amongſt whom we find it too often verified:
And now finally, I would advise you, that after you have examined your own heart, though you even find in yourself a concurrence of these things, in such a considerable measure as may beget in you a confidence, that God approves of your purpose, and calls you to serve him in the ministry of his church, yet you would not make too much haste, nor run to thrust yourself thereinto, before God open a fair door of entrance for you. I cannot but look upon it as an error, and an act of too preposterous speed, for any to intrude where the door is but half open; or to secure himself with an anti-date of a succession to the charge of a living incumbent: Of which, besides that, through the uncertainty of his own life, he is uncertain of his future enjoyment; he also throws himself upon the temptation of that heinous sin, which with little sense, is too commonly lodged in the unnatural breasts of young rich heirs, amongst whom we find it too often verified:
Filius ante diem Patrios inquirit in Annos.
Filius ante diem Patrios inquirit in Annos.
That the Son lives with murthering Deſires, in a continual p. 179 longing for his Old Father’s Death, whereby he may come to be poſſeſs’d of his Fortune. And whoſoever runs upon ſuchlike Danger, is too little privy to the corruption of his own Heart; which ſhould be a principal part of his Study, both to underſtand, and to watch againſt, who deſires to enter upon the Holy Miniſtery: And which, whoſoever ſtudies well, will wait, till God by making a clear and pure Paſſage for him, evidence that he hath Called him thereto, and that he hath not run before God ſent him.
(That the son lives with murdering desires, in a continual longing for his old father’s death, whereby he may come to be possessed of his fortune.) And whosoever runs upon suchlike danger, is too little privy to the corruption of his own heart; which should be a principal part of his study, both to understand, and to watch against, who desires to enter upon the holy ministry. And which, whosoever studies well, will wait, till God by making a clear and pure passage for him, evidence that he has called him thereto, and that he has not run before God sent him.
Yet would I not have any Man ſuppoſe, that I intend, that he who hath been ſincerely deſigning himſelf for the Service of God in the Miniſtery, and finds a proper Occaſion, ſhould forbear to do any thing, or follow the lawful. p. 180 Means for attaining thereto. For, though the deep ſenſe of the weightineſs of the Work, and of a Man’s own Inſufficiency, ſhould make him fear, and beware to thruſt himſelf upon it; yet it bewrays too little of charitable Zeal to God’s Service, and the good of Souls, when he ſees an open Door to lye like a Block without any Motion, or ſtand idly gazing, till Men come and hale him violently to the Work. Nor ſee I how he can avoid the blame of a ſlothful Servant, who uſeth no lawful Endeavours to put his Talent to exchange, when a convenient Seaſon calls for it. Nay, it gives too much occaſion for ſuſpicion of Hypocriſie, and affected Nicety in any, who after he hath for a conſiderable ſpace, been fitting himſelf for the Miniſtery, ſhould pretend p. 181 an Averſion thereto, till it were forced upon him againſt his Will. The Apoſtle Peter hath exhorted otherwiſe, bidding take the overſight of the Flock, not by conſtraint, (μὴ ἀναγκαστῶς,174 not by being forced, or compelled thereto,) but willingly. And if it was ſpoken to the commendation of Amaziah the Son of Zichri, a Captain in the Wars of Judah,175 that he willingly offered himſelf unto the Lord: It can be no Reproach for him, who finds his Lips touched with a Live-coal from the Altar, when he hears the Lord, by opening a Door, ſaying, Who will go for us? willingly to offer himſelf in this Spiritual War, and to go to thoſe who ſtand in the Lord’s ſtead, and ſay with the Prophet, Here am I, ſend me.176 For whatſoever Diſcouragement the ſenſe of his own Inſufficiency p. 182 may breed in him, yet the Sincerity of his Intentions, and the Evidences of a Call from God, may give him confidence to rely upon his Grace, as ſufficient for him, whoſe Strength is made perfect in Weakneſs.
Yet would I not have any man suppose, that I intend, that he who has been sincerely designing himself for the service of God in the ministry, and finds a proper occasion, should forbear to do any thing, or follow the lawful means for attaining thereto. For, though the deep sense of the weightiness of the work, and of a man’s own insufficiency, should make him fear, and beware to thrust himself upon it; yet it betrays too little of charitable zeal to God’s service, and the good of souls, when he sees an open door to lie like a block without any motion, or stand idly gazing, till men come and hale him violently to the work. Nor see I how he can avoid the blame of a slothful servant, who uses no lawful endeavors to put his talent to exchange, when a convenient season calls for it. Nay, it gives too much occasion for suspicion of hypocrisy, and affected nicety in any, who after he has for a considerable space, been fitting himself for the ministry, should pretend an aversion thereto, till it were forced upon him against his will. The apostle Peter has exhorted otherwise, bidding take the oversight of the flock, not by constraint, (μὴ ἀναγκαστῶς, not by being forced, or compelled thereto,) but willingly.177 And if it was spoken to the commendation of Amaziah the son of Zichri, a captain in the wars of Judah, that he willingly offered himself unto the Lord.178 It can be no reproach for him, who finds his lips touched with a live-coal from the altar, when he hears the Lord, by opening a door, saying, Who will go for us? willingly to offer himself in this spiritual war, and to go to those who stand in the Lord’s stead, and say with the prophet, Here am I, send me.179 For whatsoever discouragement the sense of his own insufficiency may breed in him, yet the sincerity of his intentions, and the evidences of a call from God, may give him confidence to rely upon his grace, as sufficient for him, whose strength is made perfect in weakness.
A Word of Warning to Patrons
CHAP. VII. A Word of Warning to Patrons.
A Word of Warning to Patrons
IT is much to be regretted, that the Patrons of Churches ſhould be generally ſo obnoxious to that odious Reproach of the Sin of Simony, wherein it is the Lot of the Innocent to ſuffer with the Guilty. But that which hath given occaſion thereto, is, That the moſt of Patrons have never ſeriouſly conſidered the nature or end of their Power; and ſome have never look’d upon it as a Matter p. 183 wherein their Conſcience is much concerned, but rather as an occaſion, whereby they may either gratifie others, or ſerve their own Intereſts: Whereby it comes to paſs, that Preſentations are oft times diſpoſed of by them, without due conſideration of the Qualities of the Perſons, or Weight of the Charge; but that he ſpeeds better at their Hands, whoſe importunity by Favour, or Bribes, commends him unto them, than he who for his Worth, might juſtly be Preferr’d. Now, I am ſuch a Friend both to the Conſcience and Honour of all herein concerned, that I wiſh from my heart, I could give ſuch an effectual Warning, as might make them all ſtudy to preſerve their Souls free from the Guilt, and their Honour from the Stain of ſuch an odious Crime.
IT is much to be regretted, that the patrons of churches should be generally so obnoxious to that odious reproach of the sin of simony, wherein it is the lot of the innocent to suffer with the guilty. But that which has given occasion thereto, is, that the most of patrons have never seriously considered the nature or end of their power; and some have never looked upon it as a matter wherein their conscience is much concerned, but rather as an occasion, whereby they may either gratify others, or serve their own interests: Whereby it comes to pass, that presentations are oft times disposed of by them, without due consideration of the qualities of the persons, or weight of the charge; but that he speeds better at their hands, whose importunity by favor, or bribes, commends him unto them, than he who for his worth, might justly be preferred. Now, I am such a friend both to the conscience and honor of all herein concerned, that I wish from my heart, I could give such an effectual warning, as might make them all study to preserve their souls free from the guilt, and their honor from the stain of such an odious crime.
I am not to debate with you p. 184 who have this Power, how you have come by it, or by what Title or Right you hold it. But ſeeing you are in Poſſeſſion thereof, I would warn you to look upon it as a Matter of great Truſt, for which you muſt be accountable to the great God of Heaven and Earth: For, thereby the Vineyard of God comes under your Charge, to look out for faithful Labourers to put into it; thereby you are entruſted with the Souls of People, to look out for faithful Paſtors to commit them to. And if, for the leaſt Talent that Men receive, the Lord hath told,177 That he will reckon with them how they have employ’d it; and that, for whatſoever Truſt is committed unto any Man, the upſhot at laſt muſt be,178 Give account of thy Stewardſhip: How much more will he call for a Reckoning at your hands, who have ſo great p. 185 a Talent, and to whom is committed ſuch an high Truſt, as that wherein the welfare of his Vineyard, and the Salvation of the Souls of his People is ſo much concerned! If then, when the Vineyard is grown over with Thorns, and Nettles have covered the face thereof, through your placing of ſlothful or careleſs Labourers therein, the Ground thereof complain, and the Barren-trees cry out, when their Lord comes to call for Fruits, what will you Anſwer unto him? And, if the Souls of People periſh, through your placing ignorant and unfaithful Paſtors over them, when the cry of their Blood aſcends to Heaven againſt you, what Vengeance may ye expect ſhall it draw down upon your Heads?
I am not to debate with you who have this power, how you have come by it, or by what title or right you hold it. But seeing you are in possession thereof, I would warn you to look upon it as a matter of great trust, for which you must be accountable to the great God of heaven and earth. For, thereby the vineyard of God comes under your charge, to look out for faithful laborers to put into it; thereby you are entrusted with the souls of people, to look out for faithful pastors to commit them to. And if, for the least talent that men receive, the Lord has told, that he will reckon with them how they have employed it;180 and that, for whatsoever trust is committed unto any man, the upshot at last must be, Give account of your stewardship.181 How much more will he call for a reckoning at your hands, who have so great a talent, and to whom is committed such an high trust, as that wherein the welfare of his vineyard, and the salvation of the souls of his people is so much concerned! If then, when the vineyard is grown over with thorns, and nettles have covered the face thereof, through your placing of slothful or careless laborers therein, the ground thereof complain, and the barren-trees cry out, when their Lord comes to call for fruits, what will you answer unto him? And, if the souls of people perish, through your placing ignorant and unfaithful pastors over them, when the cry of their blood ascends to heaven against you, what vengeance may you expect shall it draw down upon your heads?
Therefore I would warn you, as ye would wiſh to avoid the Vengeance of the Almighty, and p. 186 be free from the Blood of Souls, to beware of making uſe of, or rather of abuſing your Power in a Simonical way. I have ſhewed before, how hainous a Crime Simony is; and I tell you truly, it will prove a curſed Merchandiſe unto you, to ſell away a Spiritual Charge for humane Favour, or Bribes, or Money, or any matter of worldly Intereſt. Conſider, alas! What do you ſell? Even the Gift of God which he hath put into your hands, not to purchaſe worldly Benefit to your ſelves, but Glory to him: And how will he take it at your hands, if you thus abuſe your Truſt, and ſerve your ſelves of him? Nay, again conſider, What do you ſell? Even the Souls of God’s People, which you betray, into whoſe hands you care not, ſo you get your Price. And what better are you than judas? He p. 187 ſold the innocent Blood of Jeſus Chriſt, and you ſell the Blood of theſe Souls for which it was ſhed; he ſold a Saviour, to gratifie the Rulers; and you ſell Souls, to gratifie, it may be, ſome Friend, or great Perſon; he ſold a Saviour for Thirty pieces of Silver, and you ſell hundreds of Souls for, it may be, a little greater Sum. But whatſoever the Price be, alas, how unhappy Merchants are you! And, what a poor Purchaſe make you! If you do it to gratifie Man, your Gain can in no wiſe countervail your Damage, whilſt you loſe the Favour of the Creator, to conciliate the Favour of the Creature, who, ‘tis like, at laſt will requite you as the Elders of the Jews did Judas; and when your Conſcience, diſtracted with the Horrour of your Guilt, makes you cry out,179 We have ſinned in betraying p. 188 innocent Blood, will tell you, What is that to us? ſee you to that. Or, if by your Bargain, you have perhaps gain’d ſome Money,180 yet, What is a Man profited, if he ſhall gain the whole World, and loſe his own Soul? And ſhall not the Lord ſmite his Hands at this diſhoneſt Gain? Shall not this price of Soul-Blood bring in a Curſe with it? Shall it not make the Houſe where it comes, an Aceldama? And ſhall not the Curſe of God hover over that Tent where this accurſed thing is hid, as it did over Achan’s, with his Sacrilegious Treaſure? Oh, let the Bleſſing of God be upon your Houſes; and let never ſuch a curſed Wedge come within them. Wherefore I beſeech you, if ever any Man ſhall henceforth come to tempt you to ſuch a Simoniacal Bargain, by the offer of Money, or any Bribe, let p. 189 your Indignation evidence your abhorrency of ſuch a Sin, and your deteſtation of ſuch a Perſon; and ſay to him as Simon Peter ſaid to Simon Magus, Thy Money periſh with thee. And I’m ſure, the Reward of ſuch honeſt Zeal ſhall meet you in Heaven.
Therefore I would warn you, as you would wish to avoid the vengeance of the Almighty, and be free from the blood of souls, to beware of making use of, or rather of abusing your power in a simoniacal way. I have showed before, how heinous a crime simony is; and I tell you truly, it will prove a cursed merchandise unto you, to sell away a spiritual charge for human favor, or bribes, or money, or any matter of worldly interest. Consider, alas! What do you sell? Even the gift of God which he has put into your hands, not to purchase worldly benefit to yourselves, but glory to him. And how will he take it at your hands, if you thus abuse your trust, and serve yourselves of him? Nay, again consider, what do you sell? Even the souls of God’s people, which you betray, into whose hands you care not, so you get your price. And what better are you than Judas? He sold the innocent blood of Jesus Christ, and you sell the blood of these souls for which it was shed; he sold a Savior, to gratify the rulers; and you sell souls, to gratify, it may be, some friend, or great person; he sold a Savior for thirty pieces of silver, and you sell hundreds of souls for, it may be, a little greater sum. But whatsoever the price be, alas, how unhappy merchants are you! And, what a poor purchase make you! If you do it to gratify man, your gain can in no wise countervail your damage, while you lose the favor of the Creator, to conciliate the favor of the creature, who, it is like, at last will requite you as the elders of the Jews did Judas; and when your conscience, distracted with the horror of your guilt, makes you cry out, We have sinned in betraying innocent blood, will tell you, What is that to us? see you to that.182 Or, if by your bargain, you have perhaps gained some money, yet, what is a man profited, if he shall gain the whole world, and lose his own soul?183 And shall not the Lord smite his hands at this dishonest gain? Shall not this price of soul-blood bring in a curse with it? Shall it not make the house where it comes, an Aceldama? And shall not the curse of God hover over that tent where this accursed thing is hid, as it did over Achan’s, with his sacrilegious treasure? Oh, let the blessing of God be upon your houses; and let never such a cursed wedge come within them. Wherefore I beseech you, if ever any man shall henceforth come to tempt you to such a simoniacal bargain, by the offer of money, or any bribe, let your indignation evidence your abhorrency of such a sin, and your detestation of such a person; and say to him as Simon Peter said to Simon Magus, Your money perish with you. And I’m sure, the reward of such honest zeal shall meet you in heaven.
Moreover, I warn you, as you would wiſh to avoid the Guilt of the Blood of Souls, to conſider well whom you Preſent to have Charge over them. Do not imagine to waſh your hands from this Guilt, by that frivolous Excuſe wherewith ſome flatter their own Conſciences, whilſt they would ſhift off the whole Burthen from themſelves, upon the Biſhops and Governours of the Church, ſaying, They are the only competent Judges of the Qualifications of the Perſons, whilſt the Patrons are no more concerned but to p. 190 Preſent them. But pray, Is not the Inveſting of a Perſon with a Charge over Souls, the Work of the Lord? Do not you give him a Title to the Charge? And, if you do it without probable grounds of his Ability for the Work, you do all your part to entruſt Souls to an inſufficient Perſon; and is not this to do the Work of the Lord negligently, or deceitfully? (call it as you will.) And what the certification thereof is,181 you know. But again, Suppoſe the Perſon unfit whom you Preſent, and that you either know ſo much, or were indifferent whether he were ſo or not; and ſuppoſe the Biſhop to whom you tranſmit him, either careleſs, or corrupt, and apt to comply with your Motions, or eaſie to be ſwayed by Solicitations, to Ordain and Collate him to the Charge; tell me freely, whether p. 191 you think you were not in the wrong to thoſe Souls over whom you Preſent ſuch a Perſon, in committing them to ſuch a Steward as would ſtarve them? Or, whether you think the Biſhop’s Sin could excuſe yours? Sure I am, you cannot imagine ſo: For, if you will have none of the Guilt, why will you needs have an hand in the Work? Or tell me, What is the End for which you have this Power? Is it not, that you may improve the ſame for God’s Glory, and the good of Souls? For which, if you have any tenderneſs or zeal, you will judge your Conſcience more concerned, than to be ſo indifferent in your Choice. Nay, would God there were not ſome, who, having once Preſented a Perſon, how Inſufficient ſoever, do look upon it as a Reflexion upon themſelves to have him rejected; and p. 192 therefore, making all conſiderations of Conſcience ſtoop to the fancy of their Reputation, which they think engaged to eſpouſe and promote by all means imaginable, the deſign of their Preſentation, and account it their Honour, in ſpight of Oppoſition, to ſet up their own inſignificant Creature in a Charge over Souls. But how ſuch Men will anſwer for a Talent thus imploy’d, the Day of their Reckoning will tell.
- 181. Jer. 48.10.
Moreover, I warn you, as you would wish to avoid the guilt of the blood of souls, to consider well whom you present to have charge over them. Do not imagine to wash your hands from this guilt, by that frivolous excuse wherewith some flatter their own consciences, while they would shift off the whole burden from themselves, upon the bishops and governors of the church, saying, they are the only competent judges of the qualifications of the persons, while the patrons are no more concerned but to present them. But pray, is not the investing of a person with a charge over souls, the work of the Lord? Do not you give him a title to the charge? And, if you do it without probable grounds of his ability for the work, you do all your part to entrust souls to an insufficient person; and is not this to do the work of the Lord negligently, or deceitfully? (call it as you will.) And what the certification thereof is,184 you know. But again, suppose the person unfit whom you present, and that you either know so much, or were indifferent whether he were so or not; and suppose the bishop to whom you transmit him, either careless, or corrupt, and apt to comply with your motions, or easy to be swayed by solicitations, to ordain and collate him to the charge; tell me freely, whether you think you were not in the wrong to those souls over whom you present such a person, in committing them to such a steward as would starve them? Or, whether you think the bishop’s sin could excuse yours? Sure I am, you cannot imagine so. For, if you will have none of the guilt, why will you needs have an hand in the work? Or tell me, what is the end for which you have this power? Is it not, that you may improve the same for God’s glory, and the good of souls? For which, if you have any tenderness or zeal, you will judge your conscience more concerned, than to be so indifferent in your choice. Nay, would God there were not some, who, having once presented a person, how insufficient soever, do look upon it as a reflection upon themselves to have him rejected; and therefore, making all considerations of conscience stoop to the fancy of their reputation, which they think engaged to espouse and promote by all means imaginable, the design of their presentation, and account it their honor, in spite of opposition, to set up their own insignificant creature in a charge over souls. But how such men will answer for a talent thus employed, the day of their reckoning will tell.
- 184. Jer. 48:10.
Wherefore, I ſay, I would warn you to conſider well whom you Preſent to the Charge of Souls; and whenſoever any occaſion thereof falls into your hands, I would adviſe you, firſt to have your recourſe to God, and falling down before the Throne of Grace, pray him who is the Lord of the Vineyard, to direct you aright for chooſing a faithful Labourer to put in p. 193 the vacant place thereof; and as the effect of ſuch Devotion performed in Sincerity, you may confidently expect Divine Counſel and Concurrence.
Wherefore, I say, I would warn you to consider well whom you present to the charge of souls; and whensoever any occasion thereof falls into your hands, I would advise you, first to have your recourse to God, and falling down before the throne of grace, pray him who is the Lord of the vineyard, to direct you aright for choosing a faithful laborer to put in the vacant place thereof; and as the effect of such devotion performed in sincerity, you may confidently expect divine counsel and concurrence.
And next, it is requiſite you make uſe of ſuch means, as whereby you may have ſufficient Information, and beſt Advice for fixing upon a Perſon moſt ſuitable for the Charge. Fame may do ſomewhat herein; your own Acquaintance, and Knowledge of the Gifts and Qualifications of Men, may do much; but if you ſcruple, or dare not, or cannot rely upon your own Judgment, then have recourſe to the Counſel and Advice of others. No doubt, you will not want abundance who will be ready to obtrude their Advice and Recommendations, and perhaps vex you with their Importunities; but in a Matter of ſuch weight, I p. 194 wiſh you to be cautious whoſe Advice you make uſe of.
And next, it is requisite you make use of such means, as whereby you may have sufficient information, and best advice for fixing upon a person most suitable for the charge. Fame may do somewhat herein; your own acquaintance, and knowledge of the gifts and qualifications of men, may do much; but if you scruple, or dare not, or cannot rely upon your own judgment, then have recourse to the counsel and advice of others. No doubt, you will not want abundance who will be ready to obtrude their advice and recommendations, and perhaps vex you with their importunities; but in a matter of such weight, I wish you to be cautious whose advice you make use of.
Thoſe who ſerve you, may haply be ready to take the firſt Advantage to be Interpoſers in this Affair, and ſpecially ſuch who have a Preference in your Favour above their Fellows, will be very confident in their Recommendations, as preſuming they have the ſway of your Ears. But, be wary in taking the Advice of Servants herein, who, for the moſt part, are mercenary, and ready to make ſecret Simoniacal Bargains for a Preſentation, and then move you to give what they have ſold, whilſt without your privity they gather up the Price.
Those who serve you, may haply be ready to take the first advantage to be interposers in this affair, and specially such who have a preference in your favor above their fellows, will be very confident in their recommendations, as presuming they have the sway of your ears. But, be wary in taking the advice of servants herein, who, for the most part, are mercenary, and ready to make secret simoniacal bargains for a presentation, and then move you to give what they have sold, while without your privity they gather up the price.
Beware alſo, to conſult herein any covetous Perſons: For their Eyes are commonly more towards Earth, than towards Heaven; and are wiſer for this p. 195 World, than for the World to come; and you ſhall be ſure to find their Counſel tend more for your Gain, than for the good of your Soul. And ‘tis much, if there be not at the bottom ſome deſign for their own Advantage.
Beware also, to consult herein any covetous persons. For their eyes are commonly more towards earth, than towards heaven; and are wiser for this world, than for the world to come; and you shall be sure to find their counsel tend more for your gain, than for the good of your soul. And it is much, if there be not at the bottom some design for their own advantage.
Beware likwiſe, to adviſe with thoſe who are of profane and diſſolute Lives; theſe will prove no good Counſellors, for choice of one to the Holy Calling: Such a one will be preferable in their Eyes, whoſe Converſation differs leaſt from their own; and from whom, they expect leaſt Severity againſt their Vices.
Beware likewise, to advise with those who are of profane and dissolute lives; these will prove no good counselors, for choice of one to the holy calling: Such a one will be preferable in their eyes, whose conversation differs least from their own; and from whom, they expect least severity against their vices.
Likewiſe, beware herein to conſult proud Perſons: They will never recommend to you for a Paſtor, but ſuch a one whom they preſume, they may eaſily tread upon; or who they expect will yield his Miniſtery p. 196 to truckle to their ſupercilious Humours.
Likewise, beware herein to consult proud persons. They will never recommend to you for a pastor, but such a one whom they presume, they may easily tread upon; or who they expect will yield his ministry to truckle to their supercilious humors.
Nay, in a word, I would wiſh you to beware of taking herein, the Advice of any in whom the World, or carnal Affections, or Intereſts, or ungodly Luſts, have a viſible Dominion. But herein, call for the Counſel of ſuch, whoſe known Sincerity, Piety and Prudence, do commend them as Men fit to be conſulted in Affairs that concern the Conſcience, whether they be Churchmen, or others. (Specially, if there be any ſuch within that Congregation whereof he to be Preſented is to have the Charge.) For, from ſuch, you may expect the ſoundeſt and moſt religious Advice. And by following this Method both with God and Man, I am ſure you ſhall diſcharge your ſelves ſo, as may probably moſt conduce p. 197 for the Advantage of the People’s Souls, and certainly moſt for the Exoneration of your own Conſcience.
Nay, in a word, I would wish you to beware of taking herein, the advice of any in whom the world, or carnal affections, or interests, or ungodly lusts, have a visible dominion. But herein, call for the counsel of such, whose known sincerity, piety and prudence, do commend them as men fit to be consulted in affairs that concern the conscience, whether they be churchmen, or others. (Specially, if there be any such within that congregation whereof he to be presented is to have the charge.) For, from such, you may expect the soundest and most religious advice. And by following this method both with God and man, I am sure you shall discharge yourselves so, as may probably most conduce for the advantage of the people’s souls, and certainly most for the exoneration of your own conscience.
A Humble Advice to Bishops and Governors of the Church
CHAP. VIII. An humble Advice to Biſhops and Governours of the Church.
A Humble Advice to Bishops and Governors of the Church
I May perchance, incur the Cenſure of Preſumption, for obtruding my Advice upon the Fathers and Governours of the Church; but, it may be, I have had occaſion to ſee more of the Danger of that Malady which I am to repreſent unto them, and to hear more of the Reproach they ſuffer upon that account, than is obvious to their p. 198 Notice; and therefore, if zeal excite me to offer what in my humble Opinion is convenient for their curing the one, and wiping off the other, I truſt I ſhall thereby incur no imputation of Arrogancy at their Hands; at leaſt, they will look upon it but as a defect of good Manners.
I MAY perchance, incur the censure of presumption, for obtruding my advice upon the fathers and governors of the church; but, it may be, I have had occasion to see more of the danger of that malady which I am to represent unto them, and to hear more of the reproach they suffer upon that account, than is obvious to their notice; and therefore, if zeal excite me to offer what in my humble opinion is convenient for their curing the one, and wiping off the other, I trust I shall thereby incur no imputation of arrogancy at their hands; at least, they will look upon it but as a defect of good manners.
Right Reverend Fathers, The very Title of your Office, proclaims the Church to be under your overſight; and if you ſhould not take care to ſtop the Conduits of Corruption whereby ſhe may be infected, it were an overſight in the worſt ſence. And there is no corruption whereof the Conduit hath more need to be ſtrictly block’d up, than that of Simony; which, if ſuffered to ſpread, produceth moſt deplorable Effects, in drawing p. 199 upon the Church the reproach of her Enemies, the contempt of her Children, and many inward Diſeaſes, to the hazard of many Souls. Ah! How hath the climbing up of ſome, by pecuniary Paſſages into the Church, opened the mouths of Adverſaries, to reproach us as Thieves and Robbers, who enter not in by the Door, nor have any Call from God; and as Hirelings, who ſerve for bought Benefices? Ah! What a Scandal doth it breed to many Chriſtians? And, how doth it render the Holy Calling contemptible generally amongſt the Vulgar, and even amongſt thoſe who otherwiſe have thoughts of Veneration for it, when they ſee it proſtitute to Merchandiſe, and made a Matter of buying and ſelling? I am ſure, amongſt all the Cauſes of the contempt p. 200 of the Clergy, there is nothing that expoſeth them more to contempt, than this, to ſee them turn ſo ignominious Pedlers, as to make Merchandiſe of Spiritual Commodities. And what evil Conſequences may their Miniſtery produce, who enter upon it by ſuch means, may be eaſily conjectured, if it be conſidered, that it holds no leſs true in the Church than in the Common-wealth, that Imperium qui malis artibus acquiſivit, vix unquam bonis artibus exercuit: He that comes to Power by evil means, ſcarce doth he ever exerciſe the ſame Honeſtly; but makes as ſmall Conſcience in his Adminiſtration, as he made in his Acquiſition.
Right reverend fathers, the very title of your office, proclaims the church to be under your oversight; and if you should not take care to stop the conduits of corruption whereby she may be infected, it were an oversight in the worst sense. And there is no corruption whereof the conduit has more need to be strictly blocked up, than that of simony; which, if suffered to spread, produces most deplorable effects, in drawing upon the church the reproach of her enemies, the contempt of her children, and many inward diseases, to the hazard of many souls. Ah! How has the climbing up of some, by pecuniary passages into the church, opened the mouths of adversaries, to reproach us as thieves and robbers, who enter not in by the door, nor have any call from God; and as hirelings, who serve for bought benefices? Ah! What a scandal does it breed to many Christians? And, how does it render the holy calling contemptible generally among the vulgar, and even among those who otherwise have thoughts of veneration for it, when they see it prostitute to merchandise, and made a matter of buying and selling? I am sure, among all the causes of the contempt of the clergy, there is nothing that exposes them more to contempt, than this, to see them turn so ignominious peddlers, as to make merchandise of spiritual commodities. And what evil consequences may their ministry produce, who enter upon it by such means, may be easily conjectured, if it be considered, that it holds no less true in the church than in the commonwealth, that Imperium qui malis artibus acquisivit, vix unquam bonis artibus exercuit. (‸He that comes to power by evil means, scarce does he ever exercise the same honestly; but makes as small conscience in his administration, as he made in his acquisition.)
So that the Souls of People are in no ſmall danger of being obnoxious to all theſe Evils which may befall them, by the corrupt Miniſtery p. 201 of thoſe whoſe Diſpoſition leads them, when they are in, to ſerve the ſame Maſter by whoſe help they entred. Now you, Dear Fathers, are they, to whoſe care it belongs to remedy theſe Evils: It is your Paſtoral Rod that muſt drive Simon Magus to the Doors, and ſhut them againſt him; that ſo the Church may enjoy a pure Miniſtery, the Flock may be delivered from Danger, the Paſtors from Reproach and Contempt, and you your ſelves from thoſe Scandals which the Adverſaries of your Government are ready to caſt upon you, as Connivers at all Corruption. And, what to this effect is requiſite to be done, in confidence of your charitable Indulgence, I humbly give my Opinion and Thoughts.
So that the souls of people are in no small danger of being obnoxious to all these evils which may befall them, by the corrupt ministry of those whose disposition leads them, when they are in, to serve the same master by whose help they entered. Now you, dear fathers, are they, to whose care it belongs to remedy these evils. It is your pastoral rod that must drive Simon Magus to the doors, and shut them against him; that so the church may enjoy a pure ministry, the flock may be delivered from danger, the pastors from reproach and contempt, and you yourselves from those scandals which the adversaries of your government are ready to cast upon you, as connivers at all corruption. And, what to this effect is requisite to be done, in confidence of your charitable indulgence, I humbly give my opinion and thoughts.
Firſt, Much deliberation and circumſpection is requiſite, in the granting of Licenſe to Young Men to ſtep out to Preach the Goſpel. For, ſince the Apoſtle hath given warning,182 to lay hands ſuddenly on no Man; this being the firſt ſtep in order to Impoſition of Hands, and an Act which puts them in ſome capacity for Ordination, is not to be done ſuddenly either: For, we find by experience, that aſſoon as Youths are Licenſed to ſtep up in a Pulpit, it is, for the moſt part, their next work, immediately to lay themſelves out for a Charge in the Miniſtery: And, if they be either of covetous, or ambitious Inclinations, they cannot have patience to wait upon the occaſion of a fair Call, but being ſparr’d forward by the hot Deſires either of Lucre, or Preferment; if they find out a p. 203 covetous Patron, they preſently join with him in a Simoniacal Bargain. And there being ſuch a multitude of theſe Young Preachers, they ſo throng one another, that commonly the more modeſt, and more worthy, are thruſt beſide the Door, by thoſe, who, reſolving to make up what is wanting in their Worth, by the diligence of their Endeavours, do more actively beſtir themſelves, and fet their Friends awork, by all imaginable means of Money and Bribery, to attain their end. For preventing whereof, it may with good reaſon be ſuppoſed, that Licenſe for Preaching ſhould be granted to none, but upon ſerious and mature deliberation, and after a circumſpect and diligent Search and Enquiry into their Qualifications, not only of Literature, but of their Inclinations and Diſpoſitions, p. 204 of their Humility, Sobriety, Prudence, and Piety in their Converſation. And then, there would be no ſuch multitude, nor ſuch juſtling for Places.
- 182. 1 Tim. 5.22. [moved in the edition]
First, much deliberation and circumspection is requisite, in the granting of license to young men to step out to preach the gospel. For, since the apostle has given warning, to lay hands suddenly on no man;185 this being the first step in order to imposition of hands, and an act which puts them in some capacity for ordination, is not to be done suddenly either: For, we find by experience, that ‸ as soon as youths are licensed to step up in a pulpit, it is, for the most part, their next work, immediately to lay themselves out for a charge in the ministry. And, if they be either of covetous, or ambitious inclinations, they cannot have patience to wait upon the occasion of a fair call, but being spurred forward by the hot desires either of lucre, or preferment; if they find out a covetous patron, they presently join with him in a simoniacal bargain. And there being such a multitude of these young preachers, they so throng one another, that commonly the more modest, and more worthy, are thrust beside the door, by those, who, resolving to make up what is wanting in their worth, by the diligence of their endeavors, do more actively bestir themselves, and set their friends awork, by all imaginable means of money and bribery, to attain their end. For preventing whereof, it may with good reason be supposed, that license for preaching should be granted to none, but upon serious and mature deliberation, and after a circumspect and diligent search and enquiry into their qualifications, not only of literature, but of their inclinations and dispositions, of their humility, sobriety, prudence, and piety in their conversation. And then, there would be no such multitude, nor such jostling for places.
- 185. 1 Tim. 5:22. [moved here by the editor]
Secondly, Another Mean for the remedying of this Evil, is, to revive ſomewhat of the ancient Diſcipline of the Church againſt it, and to inflict upon thoſe whom you ſhall find guilty of this Sin of Simony, either in cenatu, aut effectu, in Endeavour, or in Deed, Cenſures proportionable to their Guilt. This Rod of Eccleſiaſtical Cenſure, is that Scourge which your Lord and Maſter hath put into your hands, whoſe Example ſhould ſtir up your Zeal, therewith to drive the Buyers and Sellers out of the Temple. Your Severity againſt the Guilty, will not only prove p. 205 an awful curb to reſtrain others from venturing upon that Sin; but will alſo create an abhorrency of it, in thoſe who before harboured lighter Sentiments thereof; and will proclaim your own Innocency, and holy Fervour, for purging of the Church, to the Silencing of thoſe who reproach you. But, if you prove luke-warm in this Affair, then conſider what Gregory the Great ſays, (as I have told before,)183 Participem ſe reddit alienae Simoniae, quiſquis contra Simoniacam Haereſin, pro officii ſui loco, vehementer non exarſerit: He rendreth himſelf partaker of another Man’s Simony, whoſoever, according to his Place and Calling, is not vehemently zealous againſt it.
- 183. A pud Gratian. Cauſ. 1 Qu. 1. Can. Quiſquis per pecuniam. [moved in the edition]
Secondly, another mean for the remedying of this evil, is, to revive somewhat of the ancient discipline of the church against it, and to inflict upon those whom you shall find guilty of this sin of simony, either in conatu, aut effectu, (‸in endeavor, or in deed,‸) censures proportionable to their guilt. This rod of ecclesiastical censure, is that scourge which your Lord and Master has put into your hands, whose example should stir up your zeal, therewith to drive the buyers and sellers out of the temple. Your severity against the guilty, will not only prove an awful curb to restrain others from venturing upon that sin; but will also create an abhorrency of it, in those who before harbored lighter sentiments thereof; and will proclaim your own innocency, and holy fervor, for purging of the church, to the silencing of those who reproach you. But, if you prove lukewarm in this affair, then consider what Gregory the Great says, (as I have told before,) Participem se reddit alienae Simoniae, quisquis contra Simoniacam Haeresin, pro officii sui loco, vehementer non exarserit. (‸He renders himself partaker of another man’s simony, whosoever, according to his place and calling, is not vehemently zealous against it.)186
- 186. Apud Gratian. Caus. 1. Qu. 1. Can. Quisquis per pecuniam. [moved here by the editor]
Or, if you do not inflict a Cenſure proportionable to the Crime, you not only thereby draw upon your p. 206 ſelves a ſuſpicion, that you have not a juſt ſenſe of the hainouſneſs thereof, but you alſo encourage others to adventure upon it with the greater confidence: For, ubi leves poenae, ibi gravia ſcelera; great Vices ſpread the more when they are lightly puniſhed. I ſhall not ſay, how the Church of old would have cenſured thoſe whom they had found, though but by their Endeavours, guilty of this Sin, in declaring them altogether incapable of the Prieſthood; but I’m ſure, for ſuch Tranſgreſſours, there ſhould be appointed ſome conſiderable time of Penance, for their own Humiliation, and for Terrour to others, e’er ever again they be rendred capable of that Sacred Office.
Or, if you do not inflict a censure proportionable to the crime, you not only thereby draw upon yourselves a suspicion, that you have not a just sense of the heinousness thereof, but you also encourage others to adventure upon it with the greater confidence: For, ubi leves poenae, ibi gravia scelera; (‸great vices spread the more when they are lightly punished.) I shall not say, how the church of old would have censured those whom they had found, though but by their endeavors, guilty of this sin, in declaring them altogether incapable of the priesthood; but I’m sure, for such transgressors, there should be appointed some considerable time of penance, for their own humiliation, and for terror to others, ere ever again they be rendered capable of that sacred office.
Thirdly, When any Man addreſſeth himſelf to you clothed p. 207 with a Preſentation, it were fit you ſhould ſeek to be informed, by what means he came by it; and if you find any probable ground for ſuſpicion of Simony, that you ſuſpend your procedure till it be cleared: And ſo much the rather, if he be a Perſon betwixt whoſe Parts and the Charge to which he is Preſented, there is a great Diſproportion: For, that may give juſt ground of jealouſie, that all is not ſound. For, though it be the Patron’s Right to give him a Title, yet it is yours to look to the Purity of his Entry, and to be judges of his fitneſs for the Charge; wherein, if you find not ſatisfaction, you ſhould be lother to lay your Hands upon his Head, than to lay them upon Thorns.
Thirdly, when any man addresses himself to you clothed with a presentation, it were fit you should seek to be informed, by what means he came by it; and if you find any probable ground for suspicion of simony, that you suspend your procedure till it be cleared. And so much the rather, if he be a person betwixt whose parts and the charge to which he is presented, there is a great disproportion. For, that may give just ground of jealousy, that all is not sound. For, though it be the patron’s right to give him a title, yet it is yours to look to the purity of his entry, and to be judges of his fitness for the charge; wherein, if you find not satisfaction, you should be more loath to lay your hands upon his head, than to lay them upon thorns.
I know, that in ſuch Caſes, you may readily have in your p. 208 proſpect many Inconveniencies, and dangerous Conſequences, which this may draw upon you, flowing from the diſpleaſure of Patrons, or of ſuch great Perſons as may be intereſſed; at whoſe Hands you may fear much trouble which they may breed you, together with the loſs of their Favour, and the worſt Effects which their paſſionate Reſentments can threaten. But, may I not beſeech you to turn away your Eyes from what may follow upon your Doing, and to fix them upon what is your Duty to do? For, he who reckoneth the Sequels before his Duty, will make his Conſcience truckle to his Fears. And as Cyprian ſays,184 Actum eſt de Epiſcopatus vigore, & de Eccleſiae gubernandae ſublimi ac Divina poteſtate, — ſi ad hoc ventum eſt, ut perditerum minas, atque p. 209 inſidias pertimiſcamus: There’s an end of Epiſcopal Authority, and the Sublime and Divine Power of Governing the Church, if it be come to this paſs, that we fear the Threats of evil Men, and the Snares they may lay for us.
- 184. Epiſt. 55. Ad Cornel. [moved in the edition]
I know, that in such cases, you may readily have in your prospect many inconveniences, and dangerous consequences, which this may draw upon you, flowing from the displeasure of patrons, or of such great persons as may be interested; at whose hands you may fear much trouble which they may breed you, together with the loss of their favor, and the worst effects which their passionate resentments can threaten. But, may I not beseech you to turn away your eyes from what may follow upon your doing, and to fix them upon what is your duty to do? For, he who reckons the sequels before his duty, will make his conscience truckle to his fears. And as Cyprian says, Actum est de Episcopatus vigore, & de Ecclesiae gubernandae sublimi ac Divina potestate, — si ad hoc ventum est, ut perditorum minas, atque insidias pertimescamus. (‸‸There’s an end of episcopal authority, and the sublime and divine power of governing the church, if it be come to this pass, that we fear the threats of evil men, and the snares they may lay for us.)187
- 187. Epist. 55. Ad Cornel. [moved here by the editor]
But, I hope, the fears of theſe things from Men, will neither move you, to ſhrink from your Duty, nor to comply with them in Sin; ſince you know, that your Lord and Maſter hath ſo often warned you,185 not to fear Men; and, that you will find much more comfort and quiet in your Conſcience, when to pleaſe God, you diſpleaſe Man; than, when by gratifying of Man, you diſpleaſe God. And, there is nothing will diſcourage Simoniacal Deſigns more, than when Men ſee you careful p. 210 to countermine them, and boldly to oppoſe them.
- 185. Jer. 1.8. Ezek. 2.6. Matth. 10.28, &c. [moved in the edition]
But, I hope, the fears of these things from men, will neither move you, to shrink from your duty, nor to comply with them in sin; since you know, that your Lord and Master has so often warned you, not to fear men;188 and, that you will find much more comfort and quiet in your conscience, when to please God, you displease man; than, when by gratifying of man, you displease God. And, there is nothing will discourage simoniacal designs more, than when men see you careful to countermine them, and boldly to oppose them.
- 188. Jer. 1:8. Ezek. 2:6. Matt. 10:28, etc. [moved here by the editor]
Fourthly, It were moſt neceſſary, that you ſhould revive ſomewhat of the ancient Diſcipline, againſt Simoniacal Patrons. You know, the ancient Canons did ſmite with Anathema, Lay-Perſons, who tranſacted in ſuch execrable Bargains. And truly, there is nothing could give Simony a more mortal Wound, than to bring under your Cenſures the Sellers, as well as the Buyers of Spiritual Offices, and to exerciſe the Spiritual Weapons of the Church equally againſt both.
Fourthly, it were most necessary, that you should revive somewhat of the ancient discipline, against simoniacal patrons. You know, the ancient canons did smite with anathema, lay-persons, who transacted in such execrable bargains. And truly, there is nothing could give simony a more mortal wound, than to bring under your censures the sellers, as well as the buyers of spiritual offices, and to exercise the spiritual weapons of the church equally against both.
But Finally, I ſhould wiſh, That your zeal, and care to ſtrengthen your own Hands, for the purging of this Sin out of the Church, would move p. 211 you by an unanimous and joint Addreſs to our Sovereign, to Petition his Majeſty, to give Strength to your Endeavours by his Authority, in making ſuch Laws, as might not only oblige Patrons, as well as the Perſons preſented, to purge themſelves of Simony before their Preſentations be accepted; but as might alſo make them lyable to ſuch civil Sanctions (if found guilty,) as have ſometimes been impoſed by the Laws of other Religious and Pious Princes. And I am confident, ſuch an Addreſs would not only be acceptable, But would have a good effect.
But finally, I should wish, that your zeal, and care to strengthen your own hands, for the purging of this sin out of the church, would move you by an unanimous and joint address to our sovereign, to petition his majesty, to give strength to your endeavors by his authority, in making such laws, as might not only oblige patrons, as well as the persons presented, to purge themselves of simony before their presentations be accepted; but as might also make them liable to such civil sanctions (if found guilty,) as have sometimes been imposed by the laws of other religious and pious princes. And I am confident, such an address would not only be acceptable, but would have a good effect.
But now I ſhall ſay no more; and if any will condemn me for having ſaid too much, I hope he will juſtifie me, for whom I can never ſay enough; p. 212 and who knows, that all I have ſaid, hath been from a ſincere Heart, and zealous Deſign for the Purity of his Church, and Glory of his Bleſſed Name; whoſe Glory I deſire my be the end of all my Labours.
But now I shall say no more; and if any will condemn me for having said too much, I hope he will justify me, for whom I can never say enough; and who knows, that all I have said, has been from a sincere heart, and zealous design for the purity of his church, and glory of his blessed name; whose glory I desire may be the end of all my labors.
FINIS.
FINIS.
Appendix
Appendix
Abbreviations and Reference Guide
Abbreviations and Reference Guide
The footnotes in this work follow the scholarly conventions of the early eighteenth century, citing sources by abbreviated titles and location markers that were familiar to educated readers of the time. The following guide is provided for the modern reader’s reference. Scripture references follow standard English Bible abbreviations and are not listed here.
Latin Terms
- 22ae.
- Secunda Secundae — the “Second Part of the Second Part” of Aquinas’s Summa Theologiae; written as II-II in modern citations.
- Advers.
- Adversus — “Against.”
- Apud
- Latin for “found in” or “cited by.”
- Art.
- Articulus — Article; a subdivision within a formal theological question.
- Can.
- Canon — a rule or decree of a church council.
- Cap.
- Caput — Chapter.
- Caus.
- Causa — Cause or Case; a section division in Gratian’s Decretum.
- Decret. / Decretal.
- Decretales — Decretals; authoritative papal rulings compiled into canon law.
- Dist.
- Distinctio — Distinction; a division in Peter Lombard’s Sentences and the commentaries written on it.
- Epist.
- Epistola — Letter.
- Evang.
- Evangelium / Evangelia — Gospel or Gospels.
- Homil.
- Homilia — Homily.
- Ibid.
- Ibidem — “in the same place”; refers to the immediately preceding source.
- Lib.
- Liber — Book.
- Loco sup. cit.
- Loco supra citato — “in the place cited above.”
- Qu. / qu.
- Quaestio — Question; a formal theological question in scholastic method.
- Sent.
- Sententiae — the Sentences of Peter Lombard (see below).
- Ver.
- Versus — Verse; refers to a verse within the scripture passage most recently cited, rather than citing a new passage.
Authors and Works
- Thom. 22ae. qu. [N]. Art. [N].
Thomas Aquinas (1225–1274), Summa Theologiae, Part II-II (Secunda Secundae), Question [N], Article [N]. The definitive work of medieval Catholic theology, organized into questions and articles.
- Bonavent. in lib. 4. Sent. Dist. [N]. Art. [N]. qu. [N].
Bonaventure (1221–1274), Commentary on the Sentences of Peter Lombard, Book 4, Distinction [N], Article [N], Question [N].
- Lib. 4. Senten. Dist. [N].
Peter Lombard (c. 1096–1160), Sentences (Sententiarum libri quatuor), Book 4, Distinction [N]. The standard theological textbook of medieval universities. Aquinas, Bonaventure, and nearly every major scholastic theologian wrote commentaries on it, organized around the same Distinctions.
- Durand. Lib. 4. Dist. [N]. qu. [N]. / Lib. 4. Dist. [N]. qu. [N].
Durandus of Saint-Pourçain (c. 1275–1334), Commentary on the Sentences of Peter Lombard, Book 4, Distinction [N], Question [N].
- Bernard. Compost. / Bernar. Compostel.
Bernard of Compostella (13th century), Commentary on the Decretals of Gregory IX. Cited with a title and chapter, e.g., De Simonia. cap. 1 (On Simony, chapter 1).
- Decret. Greg. 9. / Decretal. Gregor. 9.
Decretals of Gregory IX (also called the Liber Extra, 1234) — the foundational collection of papal rulings in medieval canon law, compiled by Raymond of Peñafort at the order of Pope Gregory IX. It is divided into titled sections; those appearing in this work include: De Simonia (On Simony), De rerum permutatione (On the Exchange of Things), and De Jure Patronatus (On the Right of Patronage).
- Apud Gratian. Caus. [N]. Qu. [N]. Can. [title]
Gratian (12th century), Decretum (Concordia Discordantium Canonum — Harmony of Conflicting Canons, c. 1140) — the foundational text of medieval canon law. Caus. = Causa (a numbered case), Qu. = Question, Can. = the opening word or phrase of the canon cited.
- Super Mattheum Homilia [N].
John Chrysostom (c. 349–407), Homilies on Matthew (In Matthaeum), Homily [N].
- In Rom. 1.
John Chrysostom, Homilies on Romans, Homily 1.
- In Act 8
Nicolaus de Lyra (c. 1270–1349), Postilla litteralis super totam Bibliam — a verse-by-verse commentary on the entire Bible. “In Act 8” refers to his commentary on Acts, chapter 8.
- Greg. 7. Lib. [N]. Epist. [N].
Pope Gregory VII (c. 1015–1085), Registrum (his collected letters), Book [N], Letter [N].
- Homil. [N]. in Evang.
Gregory the Great (c. 540–604), Homilies on the Gospels (Homiliae in Evangelia), Homily [N].
- Pastor. Part. [N]. Cap. [N].
Gregory the Great, Pastoral Rule (Regula Pastoralis), Part [N], Chapter [N]. A foundational guide to the duties and character of a bishop or pastor.
- Lib. De past. cap. [N].
Augustine of Hippo (354–430), On the Pastors (De Pastoribus), Chapter [N].
- Advers. Jovin. Lib. [N].
Jerome (c. 345–420), Against Jovinian (Adversus Jovinianum), Book [N].
- Lib. De Dignit. Sacerdot. Cap. [N].
Attributed to Ambrose of Milan (c. 340–397), On the Dignity of the Priesthood (De Dignitate Sacerdotali), Chapter [N].
- Concil. Tolet. 4. Can. [N].
Fourth Council of Toledo (633 AD), Canon [N]. A Spanish church council notable for its canons on clerical discipline and the proper qualifications for ordination.
- Append. Concil. Lateran. 3.
Appendix to the Third Lateran Council (1179 AD), an ecumenical council held in Rome under Pope Alexander III.
- Can. [N]. Lib. 1. cap. [N]. (Second Aurelian Council)
Second Council of Orléans (533 AD). Orléans was known in Latin as Aurelia, hence “Aurelian Council.”
- Epist. ad Johan. 22. in Concil. Tom. [N]. Part. [N].
Letter of Athalaric, Gothic king of Italy (d. 534), to Pope John II (533), confirming the Senate’s decree against simony (preserved in Cassiodorus, Variae 9.15), cited from a published collection of council documents (Conciliorum collectio), Volume [N], Part [N].
- Epist. [N]. Ad [Name].
Cyprian of Carthage (c. 200–258), Letters (Epistolae), Letter [N], addressed to [Name]. Cyprian was an influential early bishop and martyr whose letters deal extensively with church discipline and authority.
- De Eccles. Hier. Cap. [N].
Pseudo-Dionysius the Areopagite (c. late 5th–early 6th century), The Ecclesiastical Hierarchy (De Ecclesiastica Hierarchia), Chapter [N]. The work is attributed in the text to “Dionysius Areopagita,” though the author acknowledges uncertainty (“or whosoever else is the author”). It is now recognized as the work of an anonymous Syrian writer writing in the Neoplatonist tradition.