Then & Now · 2 of 11
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.
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.