Then & Now · 5 of 11
Of the Heinousness of the Sin of Simony
CHAP. IV. Of the hainouſneſs of the Sin of Simony.
Of the Heinousness of the Sin of Simony
IF the hainouſneſs and impiety of this Sin of Simony were ſeriouſly conſidered, it could not but beget a perfect deteſtation and abhorrency thereof, in the Heart of any true Chriſtian. Wherefore, having ſhewed what Simony is, and the ſeveral ways whereby the Guilt thereof may be incurr’d; I proceed now to ſet it forth in its own Colours, and to ſhew, how great and hainous a Crime it is. And this I hope to make appear, by Arguments of good and ſolid Reaſon; from the grievous Characters put upon it, and Evidences of God’s Wrath againſt it, ſet p. 99 down by the Holy Ghoſt in the Scriptures; and from the Sentiments the Holy Fathers and Church of Chriſt have had thereof, and Cenſures they have judged it lyable to.
IF the heinousness and impiety of this sin of simony were seriously considered, it could not but beget a perfect detestation and abhorrence thereof, in the heart of any true Christian. Wherefore, having shown what simony is, and the several ways whereby the guilt thereof may be incurred; I proceed now to set it forth in its own colors, and to show, how great and heinous a crime it is. And this I hope to make appear, by arguments of good and solid reason; from the grievous characters put upon it, and evidences of God’s wrath against it, set down by the Holy Spirit in the Scriptures; and from the sentiments the holy fathers and church of Christ have had thereof, and censures they have judged it liable to.
Firſt, How great and hainous a ſin Simony is, may appear by theſe Reaſons following.
First, how great and heinous a sin simony is, may appear by these reasons following.
1ſt, Becauſe Simony is a kind of Theft, and that of an high nature. We juſtly account him a Thief, who, being a Steward, and put in truſt with his Lord’s Subſtance, giving charge to diſpenſe the ſame for the Proviſion and Maintainance of his Houſhold, and Authority freely to fill all the places of Office in the Family with worthy and faithful Fellow-ſervants; if he ſhould ſo abuſe this Power and Truſt, as either to embezzle his Maſter’s Goods, or convert them to his own uſe, by ſelling of Offices, and putting Men in charge for p. 100 Bribes, without conſideration of their Worth and Fidelity, and by making Merchandiſe of his Maſter’s Wealth for his own private Gain; we juſtly (I ſay,) account ſuch a one a Thief, and guilty of a Theft of the higheſt nature, as being Fur in Officio, A Thief in his Office and Calling, betraying his Truſt, and ſelling away, as his own, that whereof he is not the Lord, or Owner, but the Steward; and as enſnaring others alſo into the guilt of his Crime, by making as many Thieves as he hath Receivers of his Theft. Now ſuch Thieves are Simoniacal Perſons, who ſell and make Merchandiſe of Spiritual Things, which are not the proper ſubjects of Buying or Selling, but the free Gifts of God, whereof they are not Lords, but Stewards, to whom the free Diſpenſation of theſe things is committed, and of p. 101 whom it is required,97 that they be found faithful. And, if that flying Roll of the Curſe (as the Lord of Hoſts hath ſaid by the Prophet,)98 ſhall enter into the Houſe of the Thief, — and ſhall conſum it, with the Timber thereof, and the Stones thereof. Their Houſes, I’m ſure, are in a tottering ſtate, who are guilty of this Simoniacal Theft, of making Merchandiſe of the Offices of God’s Houſe, and converting the Spiritual Things committed to their Truſt, to their own private Gain; whereby, they are not only Thieves, but murthering Thieves, whilſt by ſuch Merchandiſe they make Merchandiſe alſo of the Blood of Souls. And ſo much the greater is their Danger, as the Matters are Sacred which they thus embezzle; and in ſo much as that Lord to whom they betray their Truſt, p. 102 is not Man, but that God who is a conſuming Fire.99
First, because simony is a kind of theft, and that of an high nature. We justly account him a thief, who, being a steward, and put in trust with his Lord’s substance, giving charge to dispense the same for the provision and maintenance of his household, and authority freely to fill all the places of office in the family with worthy and faithful fellow-servants; if he should so abuse this power and trust, as either to embezzle his master’s goods, or convert them to his own use, by selling of offices, and putting men in charge for bribes, without consideration of their worth and fidelity, and by making merchandise of his master’s wealth for his own private gain; we justly (I say,) account such a one a thief, and guilty of a theft of the highest nature, as being fur in officio, a thief in his office and calling, betraying his trust, and selling away, as his own, that whereof he is not the Lord, or owner, but the steward; and as ensnaring others also into the guilt of his crime, by making as many thieves as he has receivers of his theft. Now such thieves are simoniacal persons, who sell and make merchandise of spiritual things, which are not the proper subjects of buying or selling, but the free gifts of God, whereof they are not lords, but stewards, to whom the free dispensation of these things is committed, and of whom it is required, that they be found faithful.101 And, if that flying roll of the curse (as the Lord of Hosts has said by the prophet,) will enter into the house of the thief, — and will consume it, with the timber thereof, and the stones thereof,102 their houses, I’m sure, are in a tottering state, who are guilty of this simoniacal theft, of making merchandise of the offices of God’s house, and converting the spiritual things committed to their trust, to their own private gain; whereby, they are not only thieves, but murdering thieves, while by such merchandise they make merchandise also of the blood of souls. And so much the greater is their danger, as the matters are sacred which they thus embezzle; and in so much as that Lord to whom they betray their trust, is not man, but that God who is a consuming fire.103
2dly, By Simony Men incur the hainous guilt of great Ingratitude, and contempt of God, in ſetting his Spiritual Gifts at a low rate. If ſome great Prince or Royal Perſon, ſhould fall in love with the Daughter of a Beggar, and ſhould beſtow upon her ſome rich Jewels, as the Pledges and Tokens of his love, and ſuch Gifts as might raiſe her to, and ſupport her, and ſuch Servants as were requiſite for her Attendance, in a grandeur ſuitable for a Perſon of ſuch high Pretenſions, as the Miſtreſs, or future Spouſe of a King; and then this Woman ſhould eſteem ſo light of all thoſe Jewels and Gifts, as out of a baſe covetouſneſs to ſell them; or, out of ſome carnal Reſpect, to throw them away p. 103 upon ſome baſe Relatives, or lewd Paramours, or Favourites of her own; might ſhe not juſtly bear the Character of a Perſon of monſtrous Ingratitude, and fooliſhly to have contemned ſuch a Royal Lover, in prizing ſo lightly all his Preſents? And did ſhe not deſerve to be caſt off with diſgrace, as one unworthy ever for the future, to pretend to any Intereſt in him? Now, ſuch is the Dealing of theſe Simoniacal Perſons with Jeſus Chriſt: This great King of Glory, out of his tranſcendent Love, hath come down from the Throne of Heaven, to purchaſe us, an Off-ſpring of Beggars, and Muſhrooms of the Dunghill, to be his Royal Spouſe; and for preparing and fitting us for our eternal Marriage with him, hath beſtowed upon us (as Pledges of his Love,) the Celeſtial Jewels of theſe free Spiritual p. 104 Gifts, wherewith he hath endowed his Church,100 for the perfecting of the Saints, for the Work of the Miniſtery, for the edifying of the Body of Chriſt. Wherefore, thoſe who ſell away theſe ineſtimable Gifts, or any way proſtitute them to Merchandiſe for any Temporal Thing in exchange, are guilty of moſt high Ingratitude, and of hainous contempt of Jeſus Chriſt, as undervaluing the Pledges of his Love, and ſetting them at a more diſproportionable rate, than is betwixt the ſmalleſt Farthing and the moſt pretious Jewel that the richeſt Mines of this World can yield; and therefore, deſerve to forfeit his Love, whoſe Gifts they have ſet ſo light by.
- 100. Eph. 4.12. [moved in the edition]
Secondly, by simony men incur the heinous guilt of great ingratitude, and contempt of God, in setting his spiritual gifts at a low rate. If some great prince or royal person, should fall in love with the daughter of a beggar, and should bestow upon her some rich jewels, as the pledges and tokens of his love, and such gifts as might raise her to, and support her, and such servants as were requisite for her attendance, in a grandeur suitable for a person of such high pretensions, as the mistress, or future spouse of a king; and then this woman should esteem so light of all those jewels and gifts, as out of a base covetousness to sell them; or, out of some carnal respect, to throw them away upon some base relatives, or lewd paramours, or favorites of her own; might she not justly bear the character of a person of monstrous ingratitude, and foolishly to have contemned such a royal lover, in prizing so lightly all his presents? And did she not deserve to be cast off with disgrace, as one unworthy ever for the future, to pretend to any interest in him? Now, such is the dealing of these simoniacal persons with Jesus Christ: This great king of glory, out of his transcendent love, has come down from the throne of heaven, to purchase us, an offspring of beggars, and mushrooms of the dunghill, to be his royal spouse; and for preparing and fitting us for our eternal marriage with him, has bestowed upon us (as pledges of his love,) the celestial jewels of these free spiritual gifts, wherewith he has endowed his church, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.104 Wherefore, those who sell away these inestimable gifts, or any way prostitute them to merchandise for any temporal thing in exchange, are guilty of most high ingratitude, and of heinous contempt of Jesus Christ, as undervaluing the pledges of his love, and setting them at a more disproportionable rate, than is betwixt the smallest farthing and the most precious jewel that the richest mines of this world can yield; and therefore, deserve to forfeit his love, whose gifts they have set so light by.
- 104. Eph‸ 4:12. [moved here by the editor]
3dly, Is it not an hainous Offence, and fearful ſin, to give occaſion of Blaſphemy againſt God, and of bringing up an evil Report upon his Church? p. 105 That it is ſo, we may eaſily conclude from the ſevere Anger of God againſt David upon this account, 2 Sam. 12.101 Becauſe he had given great occaſion to the Enemies of the Lord to blaſpheme. And ſo indeed do they who practiſe Simony, and make Merchandiſe of Spiritual Things, give occaſion of blaſpheming God, and of reproaching him of Partiality, as if he had more reſpect to the Rich, as more capable of his Gifts and Graces, than the poor; and, as if his Church were a Shop, or Warehouſe, where they ſpeed beſt, who have moſt Money. And how, alas! doth it open the Mouths of many, when they ſee theſe Sacred Things diſpenſed to the rich, whereof the poor are depriv’d becauſe of their Penury; and Bribes making an eaſie Paſſage for ſome into the Church, whilſt the p. 106 doors are ſhut againſt thoſe that want Money; and Wealth, and not worth the Argument of Promotion to Spiritual Offices? How doth it (I ſay) open the Mouths of many, to cry out in the Words of that old Satyr:
- 101. 2 Sam. 12.14. [moved in the edition]
Thirdly, is it not an heinous offense, and fearful sin, to give occasion of blasphemy against God, and of bringing up an evil report upon his church? That it is so, we may easily conclude from the severe anger of God against David upon this account, 2 Sam‸ 12. Because he had given great occasion to the enemies of the Lord to blaspheme.105 And so indeed do they who practice simony, and make merchandise of spiritual things, give occasion of blaspheming God, and of reproaching him of partiality, as if he had more respect to the rich, as more capable of his gifts and graces, than the poor; and, as if his church were a shop, or warehouse, where they speed best, who have most money. And how, alas! does it open the mouths of many, when they see these sacred things dispensed to the rich, whereof the poor are deprived because of their penury; and bribes making an easy passage for some into the church, while the doors are shut against those that want money; and wealth, and not worth the argument of promotion to spiritual offices? How does it (I say) open the mouths of many, to cry out in the words of that old satire:
- 105. 2 Sam‸ 12:14. [moved here by the editor]
— Cuncta vaenalia nobis, Templa, Sacerdotes, Altaria, Sacra, &c.
— Cuncta vaenalia nobis, templa, sacerdotes, altaria, sacra, etc.
All things are to be ſold amongſt us, Churches, Prieſts, Altars, Holy Things, &c. and what not!
(All things are to be sold among us, churches, priests, altars, holy things, etc. and what not!)
And whether it be a light thing to give ſuch occaſion of Reproach againſt God and his Church, thoſe who do ſo, will find in the day of their Reckoning.
And whether it be a light thing to give such occasion of reproach against God and his church, those who do so, will find in the day of their reckoning.
4thly, It is no ſmall ſin to expoſe Sacred and Spiritual Things to contempt, and to give occaſion to have them vilified and p. 107 deſpiſed as Matters of little worth. It was upon this account that it was ſaid of Hophni and Phinehas,102 that the Sin of the Young Men was very great before the Lord; becauſe they gave occaſion for Men to abhor, and ſet light by the Offering of the Lord. And ſo do they, who by their Simoniacal Bargains, make Merchandiſe of Spiritual Things: For they give ſuch Scandal by ſetting theſe things to Sale, as makes the multitude have them in the leſs eſteem, and to account them no more worth than the Price that is laid out for them, or the viſible Benefit that is reaped by them, and leſs worth than theſe Temporal Things which ſtand them at a dearer rate; nay, and in end, altogether to contemn and deſpiſe them, reckoning them as Matters of no moment, but only as Artifices of Gain and Advantage p. 108 to Spiritual Pedlers. And whilſt they give ſuch Scandal and occaſion of Offence, how they ſhall eſcape that Woe, which the Lord Jeſus hath denounced againſt thoſe by whom Offences come,103 I ſee not.
Fourthly, it is no small sin to expose sacred and spiritual things to contempt, and to give occasion to have them vilified and despised as matters of little worth. It was upon this account that it was said of Hophni and Phinehas, that the sin of the young men was very great before the Lord; because they gave occasion for men to abhor, and set light by the offering of the Lord.106 And so do they, who by their simoniacal bargains, make merchandise of spiritual things: For they give such scandal by setting these things to sale, as makes the multitude have them in the less esteem, and to account them no more worth than the price that is laid out for them, or the visible benefit that is reaped by them, and less worth than these temporal things which stand them at a dearer rate; nay, and in end, altogether to contemn and despise them, reckoning them as matters of no moment, but only as artifices of gain and advantage to spiritual peddlers. And while they give such scandal and occasion of offense, how they will escape that woe, which the Lord Jesus has denounced against those by whom offenses come,107 I see not.
Secondly, The hainouſneſs of this Sin may appear from the grievous Characters and Evidences of God’s Indignation againſt it, which he gives in the Scriptures. Let us but again reflect upon the Words of the Apoſtle Peter unto Simon Magus, that firſt Parent of this Sin in the Chriſtian Church; and upon the account thereof, we find he gives ſuch a Character of him, as might affright any Chriſtian from following his footſteps therein,104 whilſt he tells him, Thy, Heart is not right in the ſight of God:105 And, Thou art in the Gall of Bitterneſs, and in the Bond of Iniquity: And that his Sin p. 109 was ſuch, as that he could but doubtfully promiſe to himſelf pardon thereof, in that he ſays, Repent therefore of this thy Wickedneſs, and pray God,106 if perhaps the Thought of thine Heart may be forgiven thee. And in all our Saviour’s Life, we read not that ever he took the Rod in his hand, but when he was to expreſs his Indignation againſt this Sin, and his zeal for the Purity of his Church; and then we find in the Goſpel, that he made a Scourge of ſmall Cords,107 and drove therewith the Buyers and Sellers out of the Temple, and overthrew the Tables of the Money-changers, and the Seats of them that bought and ſold Doves:108 Thereby intimating, with what Wrath he would ſet his Face againſt thoſe who would in his Church make Merchandiſe of Spiritual Things. And what Character he gives of ſuch, we p. 110 may read in his Words, ſaying, It is written,109 My Houſe ſhall be called, The Houſe of Prayer, but ye have made it a Den of Thieves. And whoſo liſts to read the Antients, who have Commented upon theſe Words, or written upon this Subject, ſhall find them applying theſe Words of the Goſpel to this purpoſe, and expounding it to have been the deſign of our Saviour, by that Act, to intimate, with what diſpleaſure he would have the Buyers and Sellers of Spiritual Things driven out of his Church.
Secondly, the heinousness of this sin may appear from the grievous characters and evidences of God’s indignation against it, which he gives in the Scriptures. Let us but again reflect upon the words of the apostle Peter unto Simon Magus, that first parent of this sin in the Christian church; and upon the account thereof, we find he gives such a character of him, as might affright any Christian from following his footsteps therein, while he tells him, Your heart is not right in the sight of God:108 And, You are in the gall of bitterness, and in the bond of iniquity:109 And that his sin was such, as that he could but doubtfully promise to himself pardon thereof, in that he says, Repent therefore of this your wickedness, and pray God, if perhaps the thought of your heart may be forgiven you.110 And in all our Savior’s life, we read not that ever he took the rod in his hand, but when he was to express his indignation against this sin, and his zeal for the purity of his church; and then we find in the gospel, that he made a scourge of small cords, and drove therewith the buyers and sellers out of the temple, and overthrew the tables of the money-changers, and the seats of them that bought and sold doves:111112 Thereby intimating, with what wrath he would set his face against those who would in his church make merchandise of spiritual things. And what character he gives of such, we may read in his words, saying, It is written, My house will be called, The house of prayer, but you have made it a den of thieves.113 And whoso lists to read the ancients, who have commented upon these words, or written upon this subject, will find them applying these words of the gospel to this purpose, and expounding it to have been the design of our Savior, by that act, to intimate, with what displeasure he would have the buyers and sellers of spiritual things driven out of his church.
But let us alſo look back, and ſee under the Old Teſtament, what Evidences of his Wrath God hath given againſt ſuch Perſons.110 And there we find, That when Balaam would have made Merchandiſe of his Prophetical Gift, and would have ſold, the Exerciſe thereof for Money and Promotion, God p. 111 was ſo incenſed againſt him, that he ſent an Angel with a drawn Sword againſt him in the way, and made the Aſs he rode upon reprove his Folly. We find alſo,111 how God’s Anger was expreſſed againſt Gehazi, upon this account, who would needs take Money and Rewards from Naaman, for the miraculous Cure wrought upon him, which his Maſter Eliſha had refuſed to receive for the Diſpenſation of that Gift of God, who therefore made the Leproſie of Naaman the Syrian cleave unto Gehazi, and from him to be propagate to his Seed, whom the Lord would ſet up as Monuments of his Diſpleaſure, to warn others of the danger of making Merchandiſe of the free Gifts of God, or of uſing them as means of diſhoneſt Gain. I might bring alſo divers Paſſages from the Prophets p. 112 to this purpoſe; but I think, theſe already mentioned may be ſufficient to ſhew, how hainous a ſin Simony is in the ſight of God, who will not have Men to ſerve themſelves and their worldly Ends of him and his Bleſſed Spirit.
But let us also look back, and see under the Old Testament, what evidences of his wrath God has given against such persons. And there we find, that when Balaam would have made merchandise of his prophetical gift, and would have sold‸ the exercise thereof for money and promotion, God was so incensed against him, that he sent an angel with a drawn sword against him in the way, and made the ass he rode upon reprove his folly.114 We find also, how God’s anger was expressed against Gehazi, upon this account, who would needs take money and rewards from Naaman, for the miraculous cure wrought upon him, which his master Elisha had refused to receive for the dispensation of that gift of God, who therefore made the leprosy of Naaman the Syrian cleave unto Gehazi, and from him to be propagated to his seed, whom the Lord would set up as monuments of his displeasure, to warn others of the danger of making merchandise of the free gifts of God, or of using them as means of dishonest gain.115 I might bring also divers passages from the prophets to this purpose; but I think, these already mentioned may be sufficient to show, how heinous a sin simony is in the sight of God, who will not have men to serve themselves and their worldly ends of him and his Blessed Spirit.
Thirdly, The hainouſneſs of this ſin may appear alſo from this, That the Holy Men of God and Church of Chriſt, have always entertain’d grievous Sentiments thereof, and have judg’d it a Crime lyable to the ſevereſt Cenſures and Puniſhments. It were an infinite Work, to bring the manifold Teſtimonies of the ſeveral Fathers and Church-men, whereby they have expreſſed their abhorrency of this Sin, and given ſuch black Characters thereof, as they have not only called the Practiſers and Tranſactors in this execrable Merchandiſe, the Diſciples of Balaam, p. 113 Gehazi, and Simon Magus: But ſome have ſet it forth as more hainous than the Hereſie of Macedonius, in regard that the Macedonians ſuppoſing the Holy Ghoſt a Creature, made him only a Servant to God. But the Simoniacks, acknowledging the Holy Ghoſt to be God, yet make him a Servant to themſelves, and to their own covetous or ambitious Deſigns; nay, as their very Slave, they buy, and ſell, and make Merchandiſe of him. And ſome again have parallel’d it with the Treachery of Judas; in regard, that as he ſold and made Merchandiſe of Jeſus Chriſt the Son of God, ſo do they of the Holy Ghoſt, the Spirit of God. But I deſire neither to be at the pains to ſet down in writing, nor to put others to the pains to read the ſeveral Paſſages in their Works, Commentaries, Epiſtles and Homilies, p. 114 wherein they paint it forth as a Sin of the deepeſt Dye: The multiplicity whereof would make this Treatiſe ſwell to a greater Bulk than I deſign. But having given this ſhort hint, I ſhall proceed rather to ſhew, how, by the Judgment of the Catholick Church, and joint Suffrages of many Fathers together, Simony hath been accounted a Crime deſerving, and Laws and Canons have been made for inflicting the higheſt Cenſures upon Perſons guilty thereof; who, according to their different Qualities, (whether Eccleſiaſticks or Laicks,) have been decreed lyable to Depoſition, or Excommunication, and to be ſtigmatiz’d and branded with a mark of Infamy.
Thirdly, the heinousness of this sin may appear also from this, that the holy men of God and church of Christ, have always entertained grievous sentiments thereof, and have judged it a crime liable to the severest censures and punishments. It were an infinite work, to bring the manifold testimonies of the several fathers and church-men, whereby they have expressed their abhorrence of this sin, and given such black characters thereof, as they have not only called the practicers and transactors in this execrable merchandise, the disciples of Balaam, Gehazi, and Simon Magus: But some have set it forth as more heinous than the heresy of Macedonius, in regard that the Macedonians supposing the Holy Spirit a creature, made him only a servant to God. But the simoniacs, acknowledging the Holy Spirit to be God, yet make him a servant to themselves, and to their own covetous or ambitious designs; nay, as their very slave, they buy, and sell, and make merchandise of him. And some again have paralleled it with the treachery of Judas; in regard, that as he sold and made merchandise of Jesus Christ the Son of God, so do they of the Holy Spirit, the Spirit of God. But I desire neither to be at the pains to set down in writing, nor to put others to the pains to read the several passages in their works, commentaries, epistles and homilies, wherein they paint it forth as a sin of the deepest dye: The multiplicity whereof would make this treatise swell to a greater bulk than I design. But having given this short hint, I will proceed rather to show, how, by the judgment of the catholic church, and joint suffrages of many fathers together, simony has been accounted a crime deserving, and laws and canons have been made for inflicting the highest censures upon persons guilty thereof; who, according to their different qualities, (whether ecclesiastics or the laity,) have been decreed liable to deposition, or excommunication, and to be stigmatized and branded with a mark of infamy.
Let us then look firſt upon theſe, commonly called, The Canons of the Apoſtles; (which, of how ſmall Authority ſoever they p. 115 may ſeem to be, in regard of their ſuppoſititious Title; yet may, in regard of their Antiquity, claim ſome Veneration.) And thus againſt Simony do they decree; Si quis Epiſcopus,112 aut Presbyter, aut Diaconus, &c. If any Biſhop, or Presbyter, or Deacon, obtain this Dignity by the help of Money, let him be Depoſed; as likewiſe, he who gave him Ordination, and be ſeparated from the Communion, as Simon Magus was by Peter.
- 112. Can. 30. [moved in the edition]
Let us then look first upon these, commonly called, The canons of the apostles; (which, of how small authority soever they may seem to be, in regard of their supposititious title; yet may, in regard of their antiquity, claim some veneration.) And thus against simony do they decree; Si quis episcopus, aut presbyter, aut diaconus, etc. (‸If any bishop, or presbyter, or deacon, obtain this dignity by the help of money, let him be deposed; as likewise, he who gave him ordination, and be separated from the communion, as Simon Magus was by Peter.)116
- 116. Can. 30. [moved here by the editor]
More alſo I might thence cite, but I proceed to what is of more certain Authority.
More also I might thence cite, but I proceed to what is of more certain authority.
Let us look upon the Sentence of that famous General Council of Chalcedon, pronounced by the joint conſent of Six hundred and thirty Biſhops; and there we find,113 Si quis Epiſcopus per pecunias, &c. If any Biſhop for Money, or for the p. 116 filthy benefit of Lucre, Ordain either Biſhop, or Presbyter, or Deacon, or any of theſe who are numbered amongſt the Clergy, he ſhall undergo the danger, (or puniſhment,) of the loſs of his own Degree. And he who is Ordained, ſhall reap no benefit by his Ordination, but let him be driven from that Dignity which he hath acquir’d by Money. And if any Man interpoſe, as a Mediator, in ſuch vile and wicked Bargains; if he be a Clergyman, let him be turned off from that Degree which he holds; but if he be a Laick Perſon, or Monk, Anathematizetur, let him be Excommunicate.
- 113. Can. 2. [moved in the edition]
Let us look upon the sentence of that famous general council of Chalcedon, pronounced by the joint consent of six hundred and thirty bishops; and there we find, Si quis episcopus per pecunias, etc. (‸If any bishop for money, or for the filthy benefit of lucre, ordain either bishop, or presbyter, or deacon, or any of these who are numbered among the clergy, he will undergo the danger, (or punishment,) of the loss of his own degree. And he who is ordained, will reap no benefit by his ordination, but let him be driven from that dignity which he has acquired by money. And if any man interpose, as a mediator, in such vile and wicked bargains; if he be a clergyman, let him be turned off from that degree which he holds; but if he be a lay person, or monk, anathematizetur, let him be excommunicate.)117
- 117. Can. 2. [moved here by the editor]
Behold alſo, what the Second Council of Bracar ſays; Ne aliquo pretio gratia Dei, &c. Let not the Grace of God and Impoſition of Hands be ſold for p. 117 any Price, becauſe the Antient Sentence of the Fathers have defin’d, ſaying, Anathema Danti, Anathema Accipienti: Curſed be the Giver, Curſed be the Receiver.
Behold also, what the second council of Braga says; Ne aliquo pretio gratia Dei, etc. (‸Let not the grace of God and imposition of hands be sold for any price, because the ancient sentence of the fathers have defined, saying, Anathema danti, anathema accipienti: Cursed be the giver, cursed be the receiver.)
Behold alſo the Sentence of the Eighth Council of Toledo; Decernentes omnino, &c. 114 We altogether decree, That if any henceforth be diſcovered to have offered any Gift for attaining the Dignity of the Prieſthood, from thenceforth let him know himſelf to be condemn’d with the Reproach of Anathema, (or a Curſe,) and to be ſeparated from the Communion of the Body and Blood of Chriſt, &c. And theſe, who upon this account have received Bribes, if they be Clergy-men, let them be puniſhed with the loſs of that Honour; but if Laicks, let them be condemned into a perpetual p. 118 Curſe, or Excommunication.
- 114. Art. 3. [moved in the edition]
Behold also the sentence of the eighth council of Toledo; Decernentes omnino, etc. (‸We altogether decree, that if any henceforth be discovered to have offered any gift for attaining the dignity of the priesthood, from thenceforth let him know himself to be condemned with the reproach of anathema, (or a curse,) and to be separated from the communion of the body and blood of Christ, etc. And these, who upon this account have received bribes, if they be clergy-men, let them be punished with the loss of that honor; but if laymen, let them be condemned into a perpetual curse, or excommunication.)118
- 118. Art. 3. [moved here by the editor]
I coud cite more Acts and Canons of later Times, whereby it is evident, That notwithſtanding of the growing Corruptions in the Church, yet againſt Simony She hath ſtill in Her Doctrine, kept an Harmony with the more ancient and purer Times: But for theſe, the Decrees and Sentences of the Canon-Law may ſufficiently ſerve, wherein we find theſe Determinations:115 Sicut Simonia peſtis, &c. As the Plague of Simony is greater than other Diſeaſes; therefore how ſoon the Signs thereof are made to appear by any Perſon, it is without delay to be baniſh’d and driven out of the Church.
- 115. Decret. Gregor. 9. De Simon. Cap. 6. [moved in the edition]
I could cite more acts and canons of later times, whereby it is evident, that notwithstanding of the growing corruptions in the church, yet against simony she has still in her doctrine, kept an harmony with the more ancient and purer times: But for these, the decrees and sentences of the canon-law may sufficiently serve, wherein we find these determinations: Sicut simonia pestis, etc. (‸As the plague of simony is greater than other diseases; therefore how soon the signs thereof are made to appear by any person, it is without delay to be banished and driven out of the church.)119
- 119. Decret. Gregor. 9. De Simon. Cap. 6. [moved here by the editor]
Thus it may apappear, That Simony in all Ages of the Church, hath been judged a moſt hainous Sin, and to deſerve no leſs puniſhment than Depoſition and Excommunication.
Thus it may appear, that simony in all ages of the church, has been judged a most heinous sin, and to deserve no less punishment than deposition and excommunication.
Moreover, as if theſe were ſcarce ſufficient Cenſures for ſuch a Crime, they who ſhould be p. 120 found guilty thereof, have been alſo judged to deſerve to be ſtigmatiz’d with an indelible Character of Infamy. And therefore King Athalaricus, by his Confirmation of the Edict of the Marble Table, (contain’d in that Letter which I have mention’d before,) decrees Simoniacal Perſons to be branded with a Note of Infamy. And it is Enacted in the Second Aurelian Council,119 Si quis Sacerdotium per pecuniae nundinum, &c. If any Man ſhould aſpire to the Prieſthood by the Merchandiſe of Money, that he be thruſt away as a Reprobate.
- 119. Can. 4. [moved in the edition]
Moreover, as if these were scarce sufficient censures for such a crime, they who should be found guilty thereof, have been also judged to deserve to be stigmatized with an indelible character of infamy. And therefore King Athalaricus, by his confirmation of the edict of the marble table, (contained in that letter which I have mentioned before,) decrees simoniacal persons to be branded with a note of infamy. And it is enacted in the second Aurelian council, Si quis sacerdotium per pecuniae nundinum, etc. (‸If any man should aspire to the priesthood by the merchandise of money, that he be thrust away as a reprobate.)123
- 123. Can. 4. [moved here by the editor]
And what greater Infamy and Diſgrace can be put upon any Man, than to paſs under the Character of a Reprobate? And it was decree’d by that Lateran Council, under Innocent the Second, Five hundred and forty Years ago; (which yet is, by near half the time, later p. 121 than any I have formerly mention’d.) Ʋt emptor, venditor, &c. That the Buyer, the Seller, and the Medler in theſe Simoniacal Tranſactions, ſhould be daſhed with a Mark of Infamy.
And what greater infamy and disgrace can be put upon any man, than to pass under the character of a reprobate? And it was decreed by that Lateran council, under Innocent the Second, five hundred and forty years ago; (which yet is, by near half the time, later than any I have formerly mentioned.) Ut emptor, venditor, etc. (‸That the buyer, the seller, and the meddler in these simoniacal transactions, should be dashed with a mark of infamy.)
Now let any ſerious Man ſay, Whether what hath been here ſaid from Reaſon, Scripture, and Authority of the Church, be not ſufficient to make Simony to be abhorred as a moſt hainous and execrable Crime? And whether it be not a moſt dangerous Thing, to meddle with that which is hateful to all good Men, and whereupon God hath put ſuch Marks of his Diſpleaſure.
Now let any serious man say, whether what has been here said from reason, Scripture, and authority of the church, be not sufficient to make simony to be abhorred as a most heinous and execrable crime? And whether it be not a most dangerous thing, to meddle with that which is hateful to all good men, and whereupon God has put such marks of his displeasure.