Then & Now · 3 of 11
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]