CHAP. I. Of the Nature of Simony, what it is.

AS the great Design of the Son of God's coming into the World, and and giving himself to Death, was to purchase and puri­fie to himself a glorious Church, which might be holy without [Page 4]blemish, spot, or wrinkle; so it was no less his Design, to inti­mate, how zealous he would be to have a glorious Purity maintain'd in his Church under the Gospel, than it was to re­prove the Jews Profaneness, that he took the Scourge in his Hand, and with such Authority drove out of the Temple the Buyers and Sellers, and over­threw the Tables of the Money-changers, and the Seats of them that sold Doves, sharply thus rebuking them, Matth. 21.13. It is written, My House shall be called the House of Prayer, but ye have made it a Den of Thieves; and charging them, saying, Joh. 2.16. Make not my Father's House an House of Merchandise. This was not done nor spoken meerly in behalf of the old Temple, whose Glory was now tending to its Period, and where­of shortly the Abomination of Desolation was to take possessi­on; [Page 5]but in behalf of the Chri­stian Church, and with intuiti­on to that Purity and Holi­ness which the Lord was to re­quire in his Spiritual Temple, which was immediately to be set up, and to continue to the end of the World. Wherefore, Origen expounding these Words, says, Mystice autem Templum Dei est Ecclesia Christi, &c. By the Temple of God is mystically meant the Church of Christ; and that by these three sorts dri­ven out thence by Christ, are de­signed three kinds of covetous Persons, who are to be account­ed unworthy to be in the Church, and Communion of the Saints. By the Buyers and Sel­lers are understood, such as a­mongst Christians, are taken up about nothing but the Cares of Trading for Worldly Gain: By the Money-changers, those who having the Charge of the Poor's [Page 6]Alms, do not acquit themselves faithfully, but mis-employ the fame, or enrich themselves there­by: And by those that sold Doves, are signified the Bishops and Priests, who sell the Gifts of the Holy Ghost, and make Merchandise of Churches. And, than this last, there is no Cor­ruption more dangerous; nor is there more need of watching against any Evil, than to pre­serve the Church from the Im­purity of this Simoniacal Mala­dy; which, when suffered to creep in, consumes her very Vi­tals, by filling her Bowels with a corrupt Priesthood: For, as says Chrysostome, Super Matth. Hom. 37. Si Sacerdotium integrum fuerit, tota Ecclesia flo­ret; si autem corruptum fuerit, tota fides marcida est. ‘If the Priesthood be found, the whole Church flourisheth; but, if it be corrupt, then all Faith and Religion withereth and de­cayeth.’ [Page 7]Wherefore, how long that Spirit of Christ, which made the zeal of God's House to eat him up, possessed the Governours of the Church, it moved them to make very strict and cautious Laws and Canons for stopping all those Conduits whereby this Corruption might be fear'd to enter, and to inflict severe Censures upon such as they found guilty of this sin. But when that Primitive Fer­vour began to decay, and the Spirit of the World to take hold of the luke-warm Clergy, then began Simon Magus again to set up the Head, being animated by the secret Favour of a strong Party in the Church, of whom (though he knew they would not avowedly own his Interest,) he was confident, they would prove clandestine Abettors of his Designs. And this indeed is the lamentable Policy of this dege­nerate [Page 8]Age; wherein, though Men be ashamed to espouse his odious Name, yet do they se­cretly caress and nourish him, and cover his Deformities with such artificial Dresses, as may best serve, not only to deceive others, whose Simplicity is easi­ly abused, but also, to impose upon themselves, and make them yield up their own Consciences to those voluntary Deceptions, which may prove advantageous to their Interest. Wherefore, (out of a single Principle of Zeal for the Purity of the Church, and Glory of God,) I have resolved, not only to Un­mask, but to Anatomize, and rip up the very corners of the Heart and Bowels of this Monster; that, his Nakedness being dis­covered, and his loathsom De­formities laid open before the World; those who have never fully known what the sin of [Page 9] Simony is, may learn to under­stand it; others may be a­sham'd to give it any coun­tenance: And such as have any way polluted their Consciences with the guilt thereof, may re­pent of this their Wickedness, and pray God, if perhaps it may be forgiven them.

My first Work then must be to shew what Simony is. I trust it is known to most who talk thereof, that this sin of Simony deriveth its Name from Simon Magus; yet must we not there­fore suppose, that it had its first beginning from him; but that we read him to have been the first Author thereof in the Chri­stian Church, and was guilty of this sin in an eminent degree; and upon this account it is, that it derives its Denomination from him.

Wherefore, by considering what the Fact of Simon Magus [Page 10]was, we shall the more easily define what the sin of Simony is.

We read in the 8th. Chapter of the Acts, that this Man was a Sorcerer, or Magician, and there­fore is call'd Simon Magus; but when the People of Samaria were Converted to the Christi­an Faith, and Baptized by Phi­lip, he embraced also the Faith, and was Baptized: And when, upon the report of the Conversi­on of the Samaritans, the Apo­stles Peter and John, came down from Jerusalem to Confirm them, whilst he saw that by the Impo­sition of the Apostle's Hands, the the Gift of the Holy Ghost was given; he thereupon offer'd them Money, Act. 8.19, 20, 21, 22, 23, saying; Give me also this Power, that on whomso­ever I lay Hands, he may receive the Holy Ghost. But Peter said unto him, Thy Money perish With the [...] accuse thou hast thought [Page 11]that the Gift of God may be pur­chased with Money. Thou hast neither part nor lot in this Mat­ter; for thy Heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine Heart may be forgiven thee. For I perceive, that thou art in the Gall of Bitter­ness, and in the Bond of Ini­quity.

Many who have read these Words, think it an easie mat­ter to wipe off the Guilt of Si­mony from themselves, suppo­sing that there is no Simony, but the offering to buy the extraor­dinary Gift of the Holy Ghost, which they deem to have been the peculiar Fact of Simon Ma­gus, which none, or few else, can ever stumble upon. But how superficially they pass over the Text, and that they either do not, or are not willing to un­derstand [Page 12]the same, may easily ap­pear to any who looks more nar­rowly into, and more seriously considereth the Matter contain'd therein. For it may be evident­ly concluded from the Words, That not only Buying, or a De­sire, or offer to Buy; but also Selling, or a Desire, or offer to Sell: And not only the Buying or Selling of the Gift of the Holy Ghost, but also of other Spiri­tual and Sacred Things which have affinity therewith, is here condemned, and comes within the Predicament of Simon's sin.

That, not only Buying, but Selling, or a Desire, or offer to Sell, as well as to Buy, is here condemned, is evident: First, In regard that Peter here con­demns Simon Magus, that he thought the Gift of God could be bought with Money; now if he condemns him for desiring [Page 13]and offering to buy, should it not have been as sinful in Simon Peter, if he should have struck in with Simon Magus in the bargain, and should have of­fer'd to sell what could not be bought? And had Simon Pe­ter made the offer, might it not have been as justly said to him, Thy Money perish with thee, be­cause thou hast thought, that the Gift of God could be sold for Money? 2dly, Because it ap­pears to have been the Design of Simon Magus to buy this Gift, that by selling the same again, and making Merchandise there­of, he might make his own Gain: For seeing the hope of his Gain by his Sorceries, where­with he had bewitched the Sa­maritans of a long time, was now gone; he no doubt, in­tended to make the giving of the Holy Ghost, a gainful Trade for himself; and therefore offered [Page 14]Money for this Power; Homil. 4. in Evang. Ʋt de­terius venderet quod male compa­rasset; as says Gregory, ‘That what he had wickedly bought, he might more wickedly sell.’ Volebat enim emere potestatem, &c. says Nicolaus de Lyra: In Act. 8. ‘For he would buy the Power of giving the Holy Ghost, with an intention of purchasing Gain thereby: Wherefore the Vice of Simony, whereby any Man sells or buys things Spi­ritual, derives its Name from him.’ For seeing he thought it could be bought, consequent­ly he thought also, it could be sold; and so the Thought of Selling comes as well to be con­demn'd in him, as of Buying; and the one is no less the sin of Simony than the other. So that, howsoever some have account­ed Selling of the Gifts of God to be Gehazi's sin, and have call'd the Sellers, Gehazites; yet it [Page 15]belongs, no less than the Buying, to the sin of Simon Magus; and so they may as well be called Si­moniacks.

And that not only the buying or selling of the Gift of the Holy Ghost, but also of other Sacred and Spiritual things which have affinity therewith, is here con­demn'd, and comes within the predicament of Simon's sin, may sufficiently appear from the Text; and that two ways.

First, It may appear from the ground and reason whereupon the Apostle condemns this pur­pose of Simon Magus, and that was, because he thought that the Gift of God could be purchased with Money. So that whilst he condemns him for offering to buy the Gift of the Holy Ghost upon this account, that it is the Gift of God, he excludes what is the Gift of God from being the subject of Merchandise, or [Page 16]Matter that can come under buy­ing or selling: And so it ap­pears, there are other things be­sides this particular extraordina­ry Gift of the Holy Chost, which Simon would have bought; which, because they are the Gifts of God, cannot be bought or sold.

Yet, are not the Words so ge­nerally to be extended, as that they should be understood to comprehend under this Sentence, all Gifts which come from the Hand of God; but it is to be considered; that things Tempo­ral and Secular, which God is pleased to bestow in common, upon the Infidel, as well as upon the Believer; upon those with­out, as well as upon those with­in the Church as Houses, Riches, Food, Raiment, &c. are the Gifts of God; and yet, that these things may be sold, and bought, and purchased with Money, there [Page 17]is no doubt; because, though they come principally from the Hand of God, as the Author and Giver of every good thing; yet, in regard they are com­monly attained by ordinary Means, and are the Fruits of Humane Industry, as God is pleas'd to bless the same; there­fore he alloweth them to be made the subject of Commerce, giving unto Men a Right and Power to dispose thereof as their own proper Goods. Wherefore the Gifts here meant, must be things of another nature, which none can lay claim to as their Propriety; but God alone, whose peculiar Gifts they are, reserved to be bestowed upon his Church, or special Persons unto whom he is pleased to dispense them; and are such as have affinity with, or relation to that Gift which giveth the ground and occasion of the Apostles Words, to wit, of [Page 18]the Holy Ghost; and such are only Spiritual, or Sacred Things. And that it may appear, that these, in regard of this Relati­on, are more peculiarly the Gifts of God, and so not subject to buying or selling; it is to be consider'd, That Sacred and Spi­ritual Things are such, either ex sua natura, of their own nature; or, ex institutione Divina, by God's Ordinance and Appoint­ment.

Some things are Spiritual of their own nature; such are, all the Graces and Gifts of the Ho­ly Ghost, whether ordinary or extraordinary: And these are called the Gifts of God; because, as his peculiar Gifts, they are given and bestowed by the Spi­rit of God, according as in his Wisdom he is pleased to dis­pense the same for the good of his Church. And thus the Apo­stle Paul calleth all these Charis­mata, [Page 19]mentioned by him, 1 Cor. 12. the Gifts of God; saying, Now there are diversities of Gifts, 1 Cor. 12.4, 8, 9, 10, 11. but the same Spirit. For to one is given by the Spirit, the Word of Wisdom; to another, the Word of Knowledge by the same Spirit; to another, Faith by the same Spi­rit; to another, the Gifts of Heal­ing by the same Spirit; to another, the Working of Miracles; to ano­ther, Prophesie; to another, dis­cerning of Spirits; to another, di­vers Kinds of Tongues; to ano­ther, the Interpretation of Tongues. But all these worketh, that one and the self same Spirit, dividing to every Man severally as he will.

Some things again are reckon­ed Spiritual, because they are such by the Ordinance and Ap­pointment of God; and that two ways: Some things are such, as being Instruments and Means appointed by God for [Page 20]working spiritual Effects: Thus the Word, and the Sacraments, and the Offices in the Church, and the Vocation, Ordination, and Authority to dispense the same, and to exercise these Sa­cred and Spiritual Offices, are set apart as things Sacred and Spi­ritual; and these are call'd the Gifts of God, because they are given of God and his Spirit, as Instruments whereby he work­eth; as our Saviour said to his Father, of his Disciples, I have given them thy Word: It is his Gift. And as the Apostle saith of him, Joh. 17.14. When he ascended up on high, he led Captivity captive, and gave Gifts unto Men. Eph. 4.8, 11, 12. — And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ. Some things again, are by God's [Page 21]Appointment reckoned Spiritual, as being conjoin'd and annexed to Sacred and Spiritual Things, as Ministeries and Helps thereto. Thus things set apart and dedi­cated to Holy and Spiritual Uses, and for the support and main­tainance of Spiritual Offices, with the Rights and Titles thereto, though in their own nature they be things Temporal, yet, in re­gard of this connexion to Spi­ritual Things, they become Sa­cred and Spiritual. And these things God lays claim to, and seals them as his peculiar Gifts: Thus the Lord calls the Oblati­ons, Tythes, First-Fruits, and Devoted Things, set apart for the Priests and Levites, his Gifts; saying expresly more than once, I have given them unto you. Numb. 18.

Now all these Spiritual Things, whether they be such of their own nature, or such by the Or­dinance and Institution of God, [Page 22]are (as the Canonists say,) In­debitae materia emptionis & ven­ditionis; an improper Matter for buying and selling, being the peculiar Gifts of God, which cannot be subjected to Merchan­dise; and the buying or selling whereof, hath such affinity with, and comes so within the predi­cament of the Sin of Simon Ma­gus, that whosoever is guilty thereof, may be said to be guil­ty of buying or selling the Ho­ly Ghost, in regard he buys or sells these Gifts which are of so near a relation to the Holy Ghost; and wherein whosoever offers to bargain, offers to put an Affront upon God and his bles­sed Spirit, whose peculiar Gifts they are, and whose Privilege it is to give them; so, as Bon­aventure says rightly, In Sent. Lib. 4. Dist. 25. Art. 1. q. 4. Donum Dei impretiabile sub pretio ponens, facit contumeliam Spiritui Sancto: ‘He that subjects the invaluable [Page 23]Gift of God to a Price, doth put a Reproach upon the Ho­ly Ghost.’

2dly, It is a known Rule, That in expounding the Law of God, under the prohibition of any one Sin, it is to be under­stood, that all Sins of the same kind, whether more or less hai­nous; and also, all things which are the proper Ministries, Helps, Occasions, Accessaries, and In­ducements thereto, are prohibi­ted and condemn'd. As in the seventh Commandment, under the Prohibition of Adultery, For­nication and all kind of Whore­doms are forbidden; and more­over, the company of Whores, unclean Communication, Sur­feiting, Drunkenness, making provision for the Flesh, and all things whatsoever may occasion, or directly minister to such a sin, are prohibited and condem­ned. So then, whilst Simon Ma­gus [Page 24]is condemned by the Apostle, for offering Money for the Gift of the Holy Ghost, not only under this, is to be understood the buying or felling of that ex­traordinary Gift of the Holy Ghost, for which he intended to bar­gain; but also, all bargaining for other Sacred and Spiritual Things, and for what are the In­struments and Ministeries there­to, (as being upon that account Spiritual,) is here condemned, as being in the same Predicament with the sin of Simon, in sub­jecting these Spiritual Things to buying and selling, which are the improper Matter of Merchandise.

Thus having seen what the sin of Simon Magus was; and ha­ving considered and cleared from the Words of the Apostle, what is comprehended under the same, we may the more easily come to define what Simony is.

The common Definition there­of, given by the School-men and Canonists, is, That it is, Thom. 22ae. qu. 100. Art. 1. Studiosa voluntas, seu cupiditas, emendi vel vendendi Spiritualia, vel Spi­ritualibus annexa: Bonavent. in lib. 4. Sent. Dist. 25. Art. 1. qu. 3. ‘A studious or earnest Will, or Desire of buying or selling Spiritual Things, or Things annexed to Spiritual Things.’ But, Bernard. Compost. in Decret. Gregor. 9. De Simo­nia. cap. 1. because this defines Simony only as it is in the Affection; though it may indeed by consequence reach it in the external Action and Ef­fect; yet in regard it expresseth not the same; I find the Canonists therefore give also another De­finition thereof, calling it, Decret. Greg. 9. De rerum permut. cap. 5. Pactio circa Spiritualia, aut Spiritualibus annexa: ‘A Paction, or Bar­gain about Spiritual Things, or Things annexed to Spiri­tual Things.’ But this again, reacheth only the Effect, whilst the Guilt of Simony may be in­curr'd in the Affection and En­deavour, [Page 26]though it never come in Effect to a Paction or Bar­gain; as it was in the case of Simon Magus himself, who was guilty in the Thought of his Heart, and in the Offer of his Money, but did effectuate no­thing. Wherefore, it may more fully be defined thus: Simonia est peccatum circa Spiritualia, quo impretiabile Dei Donum sub pre­tio ponitur; Simony is a Sin a­bout Spiritual Things, whereby the unvaluable Gift of God is put under a Price, or subjected to Merchan­dise. And this Definition doth include both the former; be­cause, whether it be by a real Paction, that one buys or sells Spiritual Things; or, whether it be in Affection; or, that by En­deavour, he expresseth his Affe­ction to do so; whether it be by Deed, or whether it be by Desire, he prostitutes to Mer­chandise the Gifts of God, which [Page 27]cannot be priz'd. As likewise, under the name of Spiritual Things, this comprehendeth these which the former De­scriptions call Things annexed to Spiritual Things; because, by Virtue of that Annexation or Connexion, (as I have shewed) they become, through God's Appointment, Sacred and Spiri­tual. And this Definition may be well gathered from the Text; which holds out, that the Sin of Simon was about a thing Spiritual, The Gift of the Holy Ghost: And, that his Trespass thereabout was, That that Gift of God which could not be va­lued, nor purchased with Sums of Money, he would have sub­jected to a Price, and offered Money for it. And all Simony being but the transcript of his Sin, it may then rightly be thus defined.

And hence it is evident, That all buying, or selling, or bargain­ing about Spiritual Things, whe­ther they be such in their own Nature, (as all the Gifts and Graces of the Holy Ghost, whe­ther ordinary or extraordinary,) or whether they be such by Di­vine Institution; and that ei­ther as Instruments and Means for working Spiritual Effects, (as the Word, the Sacraments, the Spiritual Offices in the Church, Vocation, Ordination, Authori­ty to exercise these Offices, and the Exercise or Administration of Spiritual Things thereby;) or as Ministeries and Helps to Spiritual Things; (as Things Consecrated and Devoted, and Benefices and Maintainances set apart for the utility and support of Spiritual Offices, with the Presentations, Rights and Titles thereto, &c.) All buying, or selling, or bargaining (I say,) [Page 29]about any of these things, is Si­mony, and a grievous Sin in the sight of God, in that it doth put to a Price these Gifts of God, which are not the subject of Merchandise.

That buying or selling of any of these things, (save of the last kind) falls under the Sin of Si­mony, is scarce doubted by any. But, as for the Matters of Bene­fices, and Church-maintainances, and things set apart to serve Spiritual Offices, there be many whose Interest prompts them to cavil upon that Subject: And, because these things are in their own Nature things Temporal, therefore they are bold to argue, That all such things, with their Rights and Presentations, and Titles thereto, may be bought and sold; at least, the buying or selling thereof, falls not un­der the Guilt of Simony. But, hereunto I Answer:

First, If we consider these things in their own Nature, as separate from the Spiritual Office and Use to which they are ap­pointed, they be things Tempo­ral indeed, and so are vendible; yet, by Virtue of the Annexati­on and Dedication to the Mini­stery of such an Office, they be­come things Spiritual, and so not Vendible: For this altereth the Nature thereof. Even as the Bread and Wine in the Eucha­rist, are in their own Nature, and whilst separate from the Sa­crament, things Temporal, and may be bought and sold; but, when by Consecration, they are set apart for that spiritual and sacred Use of the Sacrament, they change the Nature of Tem­poral Things, and are no more Vendible. Thus things Devo­ted, before they were Devoted, were but Temporal; and so Vendible: But, being once [Page 31]Devoted, they could not so much as be altered, or changed; the Lord himself hath said, Levit. 27.10, 28. Every Devoted Thing is most holy unto the Lord.

2dly, Whatsoever Benefices, or such things as minister to Spiritual Offices and Uses, may be, as to the Matter; yet, in re­gard of their Connexion (as I have said,) they become Spiri­tual, as being Consecrated and Devoted to God; so as no Mer­chandise can be made thereof, without Usurpation upon God's Right, and Violation done to his Divine Majesty, in regard he hath avouched these things as Sacred and Holy to himself; as is evident in the 27th Chapter of Leviticus, where the Lord as­serteth his Propriety in the things Devoted, and in the Tythes set apart, for the Main­tainance of the Priests and Le­vites, saying, of every such thing, [Page 32] It is most holy unto the Lord. Levit. 27.28, 30. So that, whosoever transacts by way of buying or selling, for Benefices, or any part of the Church-livings, or Stipends de­dicated for the Ministery of Spi­ritual Offices, cannot shun to incur the Guilt, either of Simo­ny or Sacrilege. If it be done meerly in contemplation of the Benefice, without intuition to the Office, but only that the Buyer may enjoy the Church-Revenue, without any purpose to exercise or discharge the Of­fice to which it is annexed; he who either buyeth or selleth a Benefice so, becomes guilty of gross Sacriledge, in that he dis­joineth and separateth what God hath join'd together, and comes under that Increpation and Curse, uttered from the Mouth of the Lord by Malachy, against those that rob God, saying, Will a Man rob God? Mal. 3.8, 9. yet ye [Page 33]have robbed me. But ye say, Wherein have we robbed thee? In Tythes and Offerings. Ye are cursed with a Curse: for ye have robbed me; even this whole Nation: And is liable to that Woe, which is denounced against those that eat the Fat, Ezek. 34.2, 3. and clothe themselves with the Wool, but feed not the Flock. But if a Man make any such Bargain in order to the Office, intending, that in regard of the Connexion that the Benefice hath with the Of­fice, by a Title to the one, the Buyer may come to the other, he is guilty of Simony: As when one buyeth a Presentation or Title to a Benefice, whereby he may come to be invested with a Spiritual Office, and so having the Office may enjoy the Bene­fice; whosoever doth so, in­curs this Guilt; because, he not only buys a Benefice, which (being annexed to a Spiritual [Page 34]Office) is Spiritual and Sacred, as being a thing whereunto God lays a Claim of Propriety; but also, by that Bargain, he comes to be invested with a Spiritual Office. And therefore,

3dly, With good Reason I may say, That whosoever buys or sells a Benefice, or Presenta­tion thereto, buys and sells the Office also: For it is a known Maxim, Causa causae, est causa causati: ‘That which is the Cause of the Cause, is the Cause also of the Effect.’ Now the Money which the Buyer pays to the Seller, is the Cause which procures the Presentation; the Presentation procures Ordina­tion, and Ordination the Office; and so the Money answereth all; and being the Cause of the Pre­sentation, is the Cause also of the Office, which without the Presentation is not attain'd. Wherefore Lombard says well, [Page 35] Quisquis horum alterum vendit, Lib. 4. Senten. Dist. 25. sine quo alterum non habetur, neu­trum invenditum derelinquit: ‘Whosoever sells the one of these things, without which the other is not enjoy'd, leaves neither of them unsold.’ And what is said, I suppose, may be sufficient to make any Person who pretends to Religion, blush, to plead in behalf of such Simo­niacal Transactions.

CHAP. II. Of the several Ways whereby the Guilt of Simony may be incurr'd in the Entrance upon a Spiritual Office.

THAT the buying and sel­ling, or the making Mer­chandise of Sacred and Spiritual [Page 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 [Page 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.

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.

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.

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 [Page 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.’ 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, Bernard. Compost in Decret Greg. 9. de Sim. cap. 34. That Intentio facit hominem Simoniacum: ‘The Intention renders a Man guilty of Simo­ny.’ I do not say, That the [Page 40]Desire or Purpose of the Heart to have a Spiritual Office, is ei­ther Simony or Sin: For, the Apostle Paul saith, 1 Tim. 1.3. 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.

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; [Page 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, Numb. 16.9, 10, 32. 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, [Page 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, Concil. Tolet. 4. Can. 8. Qui Honorem il­lum muneribus obtinere moliun­tur: ‘Who do but endeavour to obtain that Honour by Gifts.’ And the Canonists determine, That Sola promissio est Simonia; Bernard. Compost. in Decret. Greg. 9. De Simo­nia. cap. 12, 34. 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 [Page 43]confirmation of the Decree of the Senate against it, Epist. ad Johan. 22. in Concil. Tom. 2. Part. 1. 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 [Page 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.

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, [Page 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, Greg. 7. Lib. 6. Epist. 34. Thom. 22ae. qu. 100. Art. 5. Durand. Lib. 4. Dist. 25. qu. 4. 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.’

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 [Page 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 [Page 47]him,) the Priests of the High Places were made, 2 Chron. 13.9. that whosoever came to Consecrate himself (or as it is according to the Original, [...], 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; Decretal. Greg. 9. De Simo­nia. cap. 20. 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.’ So likewise, De Simo­nia. cap. 11. 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 [Page 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, Append. Concil. La­teran. 3. Part. 49. Cap. 7. 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.’ And so says A­quinas, Thom. 22ae. qu. 100. Art. 4. 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, [Page 49] and is not free of Simony:’ For, as say the Canonists, Bernar. Compostel. in Decret. Gregor. 9. De Simon. Cap. 45. Remissio juris, &c. ‘A passing from that Right which should be­fall one by Virtue of a Presen­tation, is as much as to give something.’ 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, Can. 5. 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 [Page 50]Provision, is justly judged, and condemn'd as Simony. Decretal. Gregor. 9. De Sim. cap. 45. 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 by the Second Aurelian Council, Can. 3. Lib. 1. cap. 11. 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.

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 [Page 51]well as by the other, a Man may be brought in a Snare. Thus Absalom by his fair Tongue, 2 Sam. 15. 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, 1 Sam. 15.24. 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 [Page 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, Bernard. Compost. in Decret. Gregor. 9. De Sim. cap. 14. succedit loco pretii: ‘Fa­vour or good Will, or Hatred, (in such cases,) falls in place of a Price.’ 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, 1 Tim. 5.21, 22. 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 [Page 53]Hands pure, who, to gratifie the Solicitations and Importu­nities of carnal Friends, incon­siderately advanceth a Man to a Spiritual Office, I see not.

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. [Page 54]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: Acts 18.27. The Brethren at Ephesus did recommend Apollo by Let­ters to the Brethren in Achaia, [Page 55]intreating them to receive him: The Apostle Paul recommend­ed Epaphroditus to the Philippi­ans; as likewise Marcus, Philipp. 2.29, 30. the Si­ster's Son of Barnabas, Colos. 4.10. 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, Joh. 13.23. and 19.26. and 20.2. and 21.20. 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.

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; 1 Sam. 1.11, 28.) 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, 1 Sam. 2.20, 21. 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 [Page 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, 1 Tim. 3. [...]. If a Man desire the Office of a Bishop, he desireth a good Work. And, so his Desire is good, Pastor. Part. 1. Cap. 8. 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.

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. Gen. 31.15. And so, the Homage or Service which one payeth for Spiritual Things, is nothing else but the [Page 59]Money of Simon Magus, trans­mitted with another Impressi­on, from a different kind of Mint. Therefore says the Ca­non Law, Simoniacum est, Decret. Gregor. 9. De Sim. Cap. 12. pro temporali obsequio Beneficium clesiasticum promittere: ‘To promise an Ecclesiastical Bene­fice for Temporal Service, is Simony.’ And again, Cap. 17. Pro ha­bendis Spiritualibus homagium fa­cere, Simoniacum est: ‘To do Homage for enjoying of Spiri­tual Things, is Simony.’ 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, [Page 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; Decret. Gregor. 9. De Jure Pa­tronat. cap. 6. 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.’ And this is an Evil that Jerom much complains of, Advers. Jovin. Lib. 1. That Affini­ty, or Consanguinity, or Service, [Page 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 [Page 62]one may lawfully confer an Ec­clesiastick Office or Benefice upon him, Lib. 4. Dist. 25. qu. 4. 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 [Page 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.

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, Eph. 5.11. 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.

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 [Page 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, Ezek. 11.2, 3, 4. 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, 1 King. 21.23. 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 [Page 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, Can. 2. 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.’ And, lest by this means any should be entred into the Church, the Sentence of the Ca­non Law is somewhat more se­vere, Decret. Greg. 9. De Simon. Cap. 27. which says, Electio Simo­niaca est cassanda, facta, &c. ‘A Simoniacal Election is to be [Page 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.’ 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.

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, Psal. 50.18. When thou sawest a Thief, then thou con­sentedst with him: Or, the Words of Paul confessing it as his Sin, [Page 68]that he was consenting to the shedding of the Blood of that Proto-Martyr Steven. Act. 22.20. 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.

3dly, A Man may incur this Guilt by Connivance; when, being privy thereto, he winks [Page 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; Levit. 20.4. and against Eli, 1 Sam. 2. and 3.13, 14. for conniving at the Wickedness of his Sons; and against the Church of Thyatyra, Rev. 2.20. 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 [Page 70]to those that take Institution for purging themselves of that Crime: For which Guilt, I leave him to consider what Solomon says, Prov. 29.24. 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, Apud Gra­tian. Caus. 1. Quest. 1. Can. Quis­quis per pecuniam. 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.’

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? Judg. 6.31. 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 [Page 72]assisting Ahab, 2 Chron. 19.2. Shouldst thou help the Ʋngodly? And what he who doth so, will answer to him who hath said, Exod. 23.3. 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. Jer. 23.14, 15.

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 [Page 73]Man; but they may hear God saying of them, Jer. 23.21. I have not sent these Prophets, yet they ran.

CHAP. III. How Simony is practised in the Administration of a Spiritual Office.

THE Sin of Simony doth not consine it self within the compass of their Transacti­ons, who practise the same for making way for their Entrance upon the Holy Calling in the Church; but extendeth it self also, to the Exercises of that Cal­ling in the hands of many who bear Charge: So that, as there may be Guilt by a mercenary Entrance into a Spiritual Office, so there may be much Guilt al­so, [Page 74]by the mercenary Administra­tion of Spiritual Things in that Office; as, when Merchandise is made of the Word and Sacra­ments, of the Sentences of the Church, and of the Exercise of any Acts and Duties which be­long to the holy Ministery: For these Spiritual Things being the free Gifts of God, and so im­proper Matter of Merchandise; whosoever, either in the inter­nal Affection, or external Pra­ctice, makes them the subject of Buying and Selling, is a Disci­ple of Simon Magus, who (as I have told before, in the Words of Gregory and Nicolaus de Ly­ra,) would have bought the Power of Giving the Holy Ghost, that afterwards by Exer­cising that Power, he might pur­chase Gain to himself. For, as he who doth but design, or de­sire by the Ministery of the Go­spel, to gratifie his Covetous­ness, [Page 75]is guilty of Simony in the Will, and Affections of his Heart; so he, who in the Exercise of that Sacred Office, sets the Mi­nistery of Spiritual Things to Sale, and makes the same a Matter of Merchandise, and subservient to his Gain, incurs the Guilt of Si­mony, in Effect and Deed. And, how dreadful a Guilt this is, may appear by that grievous In­crepation uttered by the Pro­phet Micah, against the House of Israel, saying, Mic. 3.11, 12. The Heads thereof judge for Reward, and the Priests thereof teach for Hire, and the Prophets thereof divine for Money; — Therefore shall Zion for your sake, be plowed as a Field, and Jerusalem shall be­come Heaps, and the Mountain of the House as the high Places of the Forest.

Now the Ministers and Pa­stors of the Church, may incur the guilt of this Sin two ways; [Page 76]to wit, whilst, either for their Advantage and Gain, they ob­trude Falshood and Errour for Truth, and minister to People corrupt, instead of wholsom, Food; so selling for Upright, what is but Sophisticate and Counterfeit; or, whilst they in their Administration, make the true and holy Ordinances of Jesus Christ vendible, by setting these Spiritual Things to Sale.

First, The Guilt of Simony is incurr'd in the Administration of the Spiritual Calling, and that in an high measure; when those who exercise that Calling, do, for some Temporal Advan­tage, corrupt the Spiritual Ordi­nances of the Gospel, setting forth things Counterfeit for Up­right, and Falshood and Errour for Truth and sound Doctrine. And this Men do, either whilst by present Profit, or expectation of some future Gain, or by fear of [Page 77]Displeasure, or for conciliating of Favour, or by hope of Pre­ferment, their Tongues are brib­ed to teach Complacencies, to sooth and flatter Men in their Sins, to forbear Reproofs and Censures, to smother the Truth and Counsel of God, to adapt their Doctrine to humane Hu­mours and Inclinations, and to comply with Men in their Er­rours or sinful Courses; or, whilst out of a secret Desire of Vain-Glory, or an ambitious Design of setting themselves up as the Heads of Sects, and draw­ing Disciples after them, they forge new and false Doctrines, broach and vent Errours and He­resies, and disseminate their own wild Fancies, filling the Heads of People with corrupt Princi­ples, which when they have made them to drink in, by im­posing upon their weak and un­wary Understandings, they easi­ly [Page 78]betray their Affections, and Proselyte them to their Party. All which Practices are nothing else but gross Simony, whilst they sell the Truth, and make Merchandise of Souls; whether the Price be the present Profit, or the hope of future Gain, or humane Favour, or Fear, or Am­bitious Designs, or Vain-Glory; for all these are the current Mo­ney of Simon Magus. And of such cheating Merchants in the Church, the Apostles have suffi­ciently warned us, giving them their proper Characters. The Apostle Paul speaking of such, calls them unruly and vain Talk­ers, Tit. 1.10, 11. and Deceivers, — teaching things which they ought not, for filthy Lucre's sake. And he warns the Overseers of the Church to watch against such, Act. 20.30, 31. saying, Of your own selves, shall Men arise, speaking perverse things, to draw away Disciples after them: there­fore [Page 79]watch. And he gives a Ca­veat to all, to avoid such, as Men that serve not our Lord Je­sus Christ, but their own Belly; Rom. 16.17, 18. and by good Words, and fair Speeches, deceive the Hearts of the Simple. And so doth also the Apostle Peter, warn against such, saying, 2 Pet. 2.1, 3. There shall be false Teach­ers among you, who privily shall bring in damnable Heresies, &c. And through covetousness, shall they with feigned Words make Merchandise of you; whose Judg­ment of a long time lingereth not, and their Damnation slumbereth not. And what Character the Apostle Jude gives of such, may be read in his Epistle at length. And such Pastors under the Gospel, may be well ranked in the Predicament with those Prophets under the Law, of whom the Lord complains, that they did pollute him amongst his People, Ezek. 13.19, 22. for handfuls of Bar­ley, [Page 80]and for pieces of Bread, — by Lying, and strengthning the Hands of the Wicked; and they made his People to Err, pleasing the Wicked, Mic. 3.5. in crying Peace to them, and preparing War a­gainst those that put not into their Mouths; and with those Priests that corrupted the Covenant of Le­vi, Mal. 2.8, 9. — and were partial in the Law. They may well (I say) be ranked in the Predicament with these, since the likeness of their ways declare them to be Animalia ejusdem speciei, Crea­tures of the same kind. But it becomes all who would wish to approve themselves the faithful Ministers of Jesus Christ, to en­tertain an abhorrency of all such corrupt Dealing, which either humane Favour, or Gain, or Glory, bribes Men to; that so, with the Testimony of a good Conscience, they may be able to say, both in the sight of [Page 81]God and Man, with the Blessed Apostle Paul, 2 Cor. 2.17. We are not as ma­ny, which corrupt the Word of God; but as of Sincerity, but as of God, in the sight of God speak we in Christ. 1 Thess. 2.3, 4, 5, 6. And our Exhorta­tion was not of Deceit, nor of Ʋn­cleanness, nor in Guile; But as we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing Men; but God, which tryeth our Hearts: For neither at any time used we flattering Words, as ye know, nor a Cloak of Covetousness, God is witness: Nor of Men sought we Glory.

2dly, Not only are those guil­ty of Simony in their Admini­stration, who cheat People with corrupt and counterfeit Ware; but those also, who, pretending to be the Pastors of Christ's Flock, set to Sale upright and true Spiritual Things, and Or­dinances of the Lord Jesus, com­mitted [Page 82]unto their Dispensation, making the free Gifts of God vendible. And thus are they guilty, who make use of the Word of God, of the Sacra­ments, of their Preaching, Ex­hortations, Admonitions, Conso­lations, Prayers, Benedictions, and of the Acts of Discipline Cen­sures of the Church, or any Matter of the Pastoral Office, as the gain­ful Commodities of their Shop; setting them forth, or shutting them up, according as they may best contribute, either for their Prosit, or for their Praise: For not only doth he play the Si­moniack, who sells the Gospel for Money or real Bribes; but he also, who preacheth to pur­chase to himself Applause, and the praise of Men: For thus, his Praise is the price of his Preaching; at which, whilst he aims, he preacheth not Christ, [Page 83]but himself; and it may be, he hath his Reward; but he shall come short of that Reward which he now enjoys, who said, We preach not our selves, 2 Cor. 4.5. but Christ Jesus the Lord: Nor can those Pastors, who for their Gain, basely make Merchandise of those Spiritual Things com­mitted to their Dispensation, expect that Reward of the Crown of Glory, from the Hands of the chief Shepherd, whilst, in order to the obtaining there­of, they discharge not their Du­ty upon the right Principle, nor according to that Rule prescrib­ed by the holy Apostle Peter, saying, 1 Pet. 5. [...] Feed the Flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy Lucre, but of a ready mind. Where­fore, whosoever have their Lu­cre in their Eye, in the Admi­nistration of the Ministerial Of­fice, [Page 84]and limit their Labours to the expectation of their world­ly Gain, are justly to be repu­ted Mercenary, and Simoniacal Persons. And therefore, many Councils have strictly inhibited and condemn'd such Merchan­dise: That Council holden in Trullus of Constantinople, called Quini-sextum, hath a particular Canon to this purpose; where­in (besides other Words,) it is said, Can. 23. Si quis eorum, &c. ‘If a­ny of the Clergy be found to exact any kind of Price from him to whom he imparts the Holy Communion, let him be Deposed, as an imitator of the Errour and Wickedness of Si­mon.’ And that Council of Rhemes, under Leo the Ninth, forbids, under the pain of an Anathema, Can. 5. Ne quis pro Sepultu­ra vel, &c. ‘That none should exact any thing for Burial, or for Baptism, or for the Eucha­rist, [Page 85] or for visiting of the Sick.’ And not only by these, but by several other Councils, and Sen­tences of the Canon Law, the same is condemn'd, which like­wise decrees it as Simony, Pretio, Decretal. Greg. 9. De Sim. Cap. 14. vel Favore, &c. ‘For Price or Favour, to conceal what should be brought to publick Penance; or, to reconcile to the Church (or Absolve) an impenitent Person; or, to remove from Reconciliation (or Absolution) a Person truly penitent.’ And, against such Merchandise in the Administration of Spiritual Things, (besides Canonists and School-men,) the whole Stream of all the Antients, which ever I did read, where they fall up­on this Subject, do clearly run; condemning such Pastors, and comparing them to Gehazi and Simon Magus; because, for these free Spiritual Gifts of God, they surreptitiously take a Price, as [Page 86] Gehazi did, and account them Matters which may be bought and sold for Money, as did Si­mon; and therefore against such, have commonly made use of those Words of our Saviour to his Disciples, when he sent them forth upon the Work of the Ministery, Gratis accepistis, gratis date; Matth. 10.8. Freely ye have received, freely give.

Which Words are notwith­standing cautiously and rightly to be understood, and not as some Sacrilegious Tongues and Pens of perverse Men (to whom, what is allotted for the Main­tainance of the Gospel, is an eye-sore;) have perverted the sense thereof, to the prejudice of all Ecclesiastical Benefices, and with a design (so far as in them lyes,) to rob the Church and Pastors of what the Chari­ty of devout Persons hath mor­tified, or what the Munificence [Page 87]of pious Princes hath by their Laws allowed, or what in justice is due, for the accommodation and livelihood of the Labour­ers in the Vineyard of the Lord. Which, whilst their covetous Hearts are panting after, that they may flatter their own Con­sciences into a liberty to invade the same, and cast some cloak upon their Sin, they impudent­ly cry out against the Pastors, reproaching them as mercenary Priests and Hirelings, who preach the Gospel for Money, and sell the Gifts of God, which they should freely give, according as Christ gave Command to his Disciples. So do they reproach every one who enjoys any Sti­pend for his Service in the Mi­nistery.

For the stopping of the Mouths of these croking Vultures, (who would rapaciously devour the Food of the Altar, and strip the [Page 88]Church of her Patrimony;) I shall not say with some, That these Words of our Saviour do relate, not to the preaching of the Gospel, but to those Gifts of working Miracles, wherewith he sent forth his Disciples endu­ed, for the Confirmation of their Preaching; nor that these Words were intended only for the Apostles, and not for the or­dinary Ministers of the Church. (Although indeed, the difference be considerable betwixt extraor­dinary Persons, who have by an immediate Act of Divine In­spiration, received a supernatu­ral Faculty of dispensing the Spi­ritual Things of the Holy Cal­ling, and those ordinary Persons, who by Study and Industry, have acquir'd Abilities to fit them, and must be at assiduous pains to fur­nish themselves for the Dispen­sation thereof.) But, that our Saviour never intended by these [Page 89]Words, to strip either the extra­ordinary or ordinary Pastors of his Church, of the expectation of due Maintainance for their Labours, is evident to any Eye, in which there is not some Beam of Prejudice: For, as at the giving of their Commission for the Dispensation of these Divine Gifts, he said, Freely ye have re­ceived, freely give; so immedi­ately (dissuading them from care to provide for themselves,) he says, Matth. 10.10. The Workman is worthy of his Meat. And so said he to the seventy Disciples also, Luke 10.7. The Labourer is worthy of his Hire. So that the Lord Jesus would not have them suppose, that he had spoken to debar them from due Maintainance at their hands, to whom they were to Preach the Gospel, but rather allowed them to expect the same. And so affirmeth the Apostle Paul, (who much better understood [Page 90]his meaning, than all these pre­judicate Glossers:) For, 1 Cor. 9. pleading in behalf of the Mi­nisters of the Gospel, after he hath shewed, that they have as good a right to their Maintain­ance, as a Soldier in the War hath to his Wages, as the Plan­ter of a Vineyard hath to the Fruits thereof, and as he that feeds a Flock, to eat of the Milk; declaring it to be no great matter, to reap carnal Things at their hands, to whom they sow spi­ritual Things; and having urg­ed, that by as good right the Mi­nisters of the Gospel should have their Maintainance thereby, as those under the Law, who mi­nistred about Holy Things, did live by the Things of the Tem­ple and Altar; (and how libe­ral a Maintainance that was, he understands little of the Jewish Law, who knows not:) He then pleadeth our Saviour's Au­thority, [Page 91]for confirmation there­of, saying, 1 Cor. 9.14. Even so hath the Lord ordained, that they which preach the Gospel, should live of the Go­spel. And therefore also doth the same Apostle say, Gal. 6.6. Let him that is taught in the Word, com­municate unto him that teacheth him, in all good things. And a­gain, 1 Tim. 5.17, 18. Let the Elders that rule well, be counted worthy of double Honour, especially, they who la­bour in the Word and Doctrine: For the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the Corn; and, The Labourer is worthy of his Reward. So that, when our Saviour said, Freely ye have received, freely give; it was nothing of his Intention to debar the Labourers in the Go­spel, to whom he had committed the Dispensation of Spiritual Things, from their Maintain­ance; but, that they should not make Merchandise of these Spi­ritual [Page 92]Things, nor set them to Sale, as Matters that might be bought or sold; but should dis­pense them as the free Gifts of God, to which no Money nor Temporal Thing can be a Price proportionable; which is no­thing inconsistent with their re­ceiving, and enjoying a suffici­ent Maintainance and Liveli­hood by their Labours; and which to require, is neither Si­mony nor Sin. For it is received, (as it is said in the Schools,) Non tanquam merces operis, sed ut stipendium laborantis; non tanquam pretium Spiritualium, sed ut sustentationis stipendium neces­sarium: ‘Not as the Reward of the Work, but as the wages of the Worker; not as the Price of Spiritual Things, but as the necessary Stipend for his Su­stentation that dispenseth them.’ And therefore says Augustine, Lib. De past. cap. 2. Ac­cipient sustentationem necessitatis à [Page 93]populo, mercedem Dispensationis à Domino: ‘They shall receive their necessary Sustentation from the People, but the Reward of their Dispensation from the Lord.’

Thus it is evident, that the Pastors of the Church are not to be reputed Hirelings, or Simo­niacal Merchants of Spiritual Things, upon the account of the requiring and exacting of their Stipends, and the Fruits of their Benefices due from the People for their Maintainance; if so be the Benefice be not the end they aim at, and their Tem­poral Commodity the design of their Labours; but that they feed the Flock for love to Christ, and not for filthy Lucre, not making the Matters of their Cal­ling, the subject of Transactions for worldly Gain; which, who­so doth, deals as an Hireling in­deed: For the Pastoral Office, [Page 94]is called, A Warfare; and as it is in the secular Warfare, so is it in the case of the Church Militant: There be many Soldiers in the War; all have their Wages: But, in some, the design of their Service is, the Safety of their Country; in others, the design is, only their own Gain; and upon this account, they list them­selves in the War: They both require, they both exact, they both receive their Wages; yet, he who designs his Service for the preservation of his Coun­trey, is not to be reputed a mer­cenary Soldier, because he ha­zards himself, not for his Wages, but for his Countrey, howso­ever he do require his Wages as well as the other, that thereby he may be sustain'd to attend his Duty: But the other is to be accounted Mercenary, because the design of his Service, is not the Countrey's good, but his own [Page 95]gain; and he hazards his Life only for his Money: So in the Church, the Ministers of the Go­spel do all require, and receive Wages and Maintainance; but it may be, all design not the same thing: He, whose design is the Glory of God, and the feeding of the Flock, may law­fully require his Stipend, and the due Fruits of his Benefice; nay, (as Aquinas says rightly,) he may exact the same, Thom. 22ae. qu. 100. Art. 3. A nolen­tibus, & valentibus solvere; ‘from those who are able to pay, even though they be unwilling:’ For he exacts but what is his own, and what others have nei­ther just Title to, nor can law­fully possess; yet is he not to be reputed mercenary for all that, because the end of his La­bours is not these things, but the Edification of the Church; and only he requires his Wages, or Stipend, as the matter of his [Page 96]Maintainance, that he may attend without Distraction, to the Duties of his Calling. But he, whose design is Gain, and not the Glo­ry of God, nor Edification of Souls; but only exerciseth the Office, that he may have the Benefice, is the mercenary Man that makes Merchandise of his Office. Homil. 14. in Evang. Mercenarius quippe est (says Gregory,) qui locum qui­dem Pastoris tenet, lucra autem animarum non quaerit, sed terrenis commodis inhiat: ‘He truly is the mercenary Man, who holds indeed the place of a Pastor, yet seeks not the benefit of Souls, but gapes after earthly Commodities.’ And so much the more mercenary is he, if, be­sides the Allowance of that Main­tainance, which is set apart for him, as a Steward in God's House, he make also his Advan­tage of those Spiritual Things which are committed to his Di­spensation, [Page 97]and gives not to eve­ry one their Portion in due sea­son, but limits it to the seasons and measure of his Gain; nor doth dispense the Bread and Wa­ter of Life indifferently to all, but keeps back, or lays out, im­pairs, or augments the Portion of the Children, according to the expectation of either the Benefit or Favour he may reap thereby: Such a one, is indeed but a base Simoniacal Pedler, making Mer­chandise of the Gifts of God. But such is not he, who requires but his Allowance of these due Accommodations which the di­ligent Attendance to his Duties call for, wherein he exerciseth himself without any base design, giving unto every one their por­tion in due season; nay, this is the faithful and wise Steward; Luke 12.42, 43. and blessed shall he be, when at the coming of his Lord, he shall be found so doing.

CHAP. IV. Of the hainousness 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 [Page 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.

First, How great and hainous 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 [Page 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 [Page 101]whom it is required, 1 Cor. 4.1, 2. that they be found faithful. And, if that fly­ing Roll of the Curse (as the Lord of Hosts hath said by the Prophet,) Zech. 5.4. 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, [Page 102]is not Man, but that God who is a consuming Fire. Heb. 12.29.

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 [Page 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 [Page 104]Gifts, wherewith he hath endowed his Church, Eph. 4.12. 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.

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? [Page 105]That it is so, we may easily con­clude from the severe Anger of God against David upon this account, 2 Sam. 12. 2 Sam. 12.14. 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 [Page 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:

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 [Page 107]despised as Matters of little worth. It was upon this account that it was said of Hophni and Phinehas, 1 Sam. 2.17. 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 [Page 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, Luke 17.1. 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, Act. 8. 21. whilst he tells him, Thy, Heart is not right in the sight of God: Ver. 23. And, Thou art in the Gall of Bitterness, and in the Bond of Iniquity: And that his Sin [Page 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, Ver. 22. 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, Matth. 21.12. 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: Joh. 2.15. 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 [Page 110]may read in his Words, saying, It is written, Matth. 21.13. 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.

But let us also look back, and see under the Old Testament, what Evidences of his Wrath God hath given against such Persons. Numb. 22. 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 [Page 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, 2 Kings 5. 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 [Page 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.

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, [Page 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, [Page 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.

Let us then look first upon these, commonly called, The Ca­nons of the Apostles; (which, of how small Authority soever they [Page 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, Can. 30. 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.’ 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, Can. 2 [...]. Si quis Epis­copus per pecunias, &c. ‘If any Bishop for Money, or for the [Page 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.’

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 [Page 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 the Sentence of the Eighth Council of Toledo; Decernentes omnino, &c. Art. 3. ‘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 [Page 118]Curse, or Excommuni­cation.’

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: Decret. Gregor. 9. De Simon. Cap. 6. 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.’ And a­again, De Simon. Cap. 10. Convictus de Simonia, &c. ‘He that is convict of Simony, is to be Deposed. The same is to be said of him who is [Page 119]under the Scandal or Defama­tion thereof, and cannot purge himself.’ And again, Cap. 23. Si con­tradicens, &c. ‘If he who op­poseth in an Election, be made to forbear by Money, given with the Will or Consent of him who is Elected; he who is thus Elected or Chosen, is holden to Renounce.’ And again, Cap. 38. Tam ementes quam ven­dentes, &c. ‘Both the Buyers and Sellers of Offices, and of the Administration of Spiritu­al Things, are to be condemn'd as Simoniacks, and thrust out of the Church.’ 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.

Moreover, as if these were scarce sufficient Censures for such a Crime, they who should be [Page 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, Can. 4. 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.’ 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 [Page 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.’

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.

CHAP. V. Whether they are to be re­puted the Ministers of Christ, who enter by Si­mony?

WHAT is here proposed is a Case upon the Re­solution, whereof dependeth the Satisfaction and Tranquility of the Conscience, both of the Priest and People, of the Pastor and of his Flock, in reference to their respective Concerns in the Administration of the Ministe­rial Duties. For, when he who by Simony hath procured an En­trance into the Sacred and Spi­ritual Office, receives Ordinati­on, Collation, Institution, and is invested with the Charge of a Flock, he Preacheth the Word, [Page 123]he Administrateth the Sacra­ments, he Exerciseth the Power of the Keys of the Kingdom of Heaven, he bindeth, he looseth, and in a word, dispenseth all things that belong to the Mi­nistery. The People see him clothed with Orders and Autho­rity from the Church; and set over them as their Pastor, from whose Hands they are invited, to expect those Spiritual Benefits which God hath promised to convey to Souls by the Ministe­ry of the Gospel, in those Di­vine Ordinances. Now, if he be the lawful Minister of Jesus Christ, all is secure enough on both hands; he may confidently Exercise the Acts of the Evange­lical Priesthood, and by a good Title Administer the Sacred Things belonging thereto; and they may confidently promise to themselves, the gracious Ef­fects of his Ministration. But [Page 124]if he be not, then doth he but boldly usurp, and intrude him­self, and hath no right to Di­spense these Mysteries; and may expect as little Thanks from God for his medling, 1 Sam. 13.12, 13. as Saul had for presuming upon a Burnt-Offering; and as Ʋzziah, 2 Chron. 26.18, 19. for attempting to offer Incense in the Temple. Nor can the Peo­ple derive any Spiritual Benefit from his Ministery, who never received what he pretends to give, and whose Administrati­ons can have no more Vertue, than the Exorcisms of the Sons of Sceva. Acts 19.14, 15, 16.

For the Resolution of this Doubt, it is seriously to be con­sidered, What it is that consti­tutes a Man in the Ministerial Office. And I lay it down as a sure Hypothesis, uncontroverted amongst the Orthodox, That Ordination (according to the Divine Rule of Ecclesiastical Oe­conomy,) [Page 125]is the ordinary Way and Means appointed by God, for Constituting of Men in any Degree of the Sacred Hierarchy, and for Consecrating them to the Priestly Office in the Church, and making them the Ministers of Christ; and that thereby, Authority and Power is con­veyed upon the Person thus Consecrated, of Dipensing the Mysteries of the Gospel, and Administring the Ordinances of God. Wherefore, we must con­sider, That in Ordination there is a Divine Spiritual Power and Authority, and there is a Mini­sterial Ecclesiastical Seal. And, howsoever this Power and Au­thority be conveyed by the hands of Man, as the external Agent and Instrument in con­ferring the Ecclesiastical Seal, yet these external Rites of Or­dination perform'd by Man, do not give the Power, but are on­ly [Page 126]Declarative of that Spiritual Power and Grace which is de­riv'd from God alone, and flows from the influence of his Blessed Spirit, as the Internal and Principal Author and Effi­cient, upon the Person call'd by him thereto. And therefore, Dionysius Areopagita (or whoso­ever else is the Author of The Ecclesiastical Hierarchy,) says of the Person that confers Orders, That he is but [...], The Proclaimer, or, Declarer of the Divine Election; De Eccles. Hier. Cap. 9. ‘Who (says he,) by his own Gift, doth not advance those who are Consecrated unto the Ho­nour or Power of Ecclesiastical Order:’ This he ascribes only to God, whom he calls there [...], The Prince of Con­secration, or, chief Ordainer; and pleads the Authority of Jesus Christ, for ascribing this Power to God alone, and his Holy Spi­rit. [Page 127]Nor can it be rationally suppos'd to be otherwise; for, if a Spiritual Power be necessa­ry, (as is undeniable,) to the Ministration of Spiritual and Sa­cred Things, then this Power can be derived from no other Fountain than the Divine Spi­rit: And therefore did our Lord and Saviour, both by his Words and Actions, intimate the same, to flow from him up­on the Persons of his Apostles, whilst at the giving of their Commission, he told them, That the Authority and Power which he transmitted unto them, was but an emanation of that Power which he had received from a­bove, saying, Matth. 28.18, 19. All Power is given unto me in Heaven and in Earth; go ye therefore, and teach all Na­tions, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. And, Joh. 20.21, 22, 23. As my Father hath sent me, so send [Page 128]I you: And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whosesoever's Sins ye remit, they are remitted unto them; and whosesoever's Sins ye retain, they are retained. And telling them, Acts 1.8. Ye shall receive Power, after that the Holy Ghost is come upon you: And ye shall be Witnesses unto me, both in Je­rusalem, and in all Judea, and in Samaria, and unto the utter­most Parts of the Earth: Where­by he meaneth, That they have both the [...], and the [...], both the Authority and the Power of their Ministery from the Holy Ghost. And not only did our Saviour ascribe this un­to him, in the Persons of these extraordinary Ministers, whom he immediately Ordained, and sent forth; but the Apostle Paul ascribes it also to him in the Persons of the ordinary Pastors [Page 129]of the Church, who were Cal­led and Ordained mediately by the Hands of Men, saying unto them, Acts 20.28. Take heed unto your selves, and unto all the Flock, over which the Holy Ghost hath made you Overseers.

Wherefore, from so clear Pre­misses, we cannot but conclude, That to a right and sufficient Ordination, to constitute a Man a true Minister of Jesus Christ, and to endow him with a law­ful Ministerial Power, there must be with the external Instrument a concurrence of the internal Principal Efficient; as it was in the Out-sending of Barnabas and Saul, who received their Power and Authority from God, and the external Seal thereof from the Church; the Holy Ghost gives the Command, and calls them, Acts 13.2, 3. and their Brethren gave them Imposition of Hands. And therefore, Ambrose proposeth the [Page 130]Question, Lib. De Dignit. Sa­cerdot. Cap. 5. Who gives the Gift or Grace of Ordination? And he answered, Sine dubio, Deus; without doubt, God; Sed tamen (says he,) per hominem dat De­us; but notwithstanding, God gives it by Man: Homo imponit manus, Deus largitur gratiam: Sacerdos imponit supplicem dex­tram; & Deus benedicit poten­ti dextra: ‘Man lays on the Hands, God bestows the Grace: The Priest lays on the right Hand of Prayer, and God bles­seth with the right Hand of Power.’ And without this, the external Seal Administred by the Hands of Men, signifies, no­thing.

Hence then the Collection is easie, and the Conclusion evi­dent, That he who enters by by Simony upon the Sacred Of­fice, is not to be reputed a true and lawful Minister of Jesus Christ; because, though he [Page 131]have the external Seal from the Hands of Man, it is but insig­nificant, in regard he hath not received the internal Grace from the Hands of God: For, whilst he comes not thereto by any Divine Call or Warrant, but in­intrudes by Money and Bribes, the Holy Ghost gives not his concurrence to confer the Spi­ritual Power and Authority: And therefore of such one, says Ambrose, Ibid. Per pecuniam acquisi­vit indebitum Ordinem, & De­um perdidit in interiori homine: ‘By Money he hath acquir'd Orders he had no right to, and he hath lost God in the inward Man.’ And he shews at length, how no Grace nor Good is conferr'd by such an Ordina­tion. But, to put the Matter quite out of doubt, we have the Testimony of the Holy Ghost himself, witnessing, That Simoniacal Persons are not to be [Page 132]reckoned amongst the Ministers of Christ; for behold, what upon this account he saith by Simon Peter to Simon Magus, Thou hast neither part nor lot in this matter: Acts 8.21. And so, neither can his Disciples have any share in the Ministery. And from out of the number of his Ministers, doth our Saviour himself plain­ly exclude those who come in by Windows, or Posterns, or ob­lique Passages; and that under a very bad Character, saying, Verily, Joh. 10.1. verily, I say unto you, he that entereth not in by the door, into the Sheep-fold, but climbeth up some other way, the same is a Thief, and a Robber. And I'm sure, none dare say, That they who climb up by the Lad­der of Simony, do enter in by the Door. And what are they to be reputed then? Not the true Pastors or Ministers of Christ, but Thieves and Robbers; [Page 133]and that justly so, since they imitate such in their way of Entrance. And therefore have the Canons of the Church been very strict, in debarring such from the Ministery of Holy Things; because they cannot say with the Apostle, 1 Tim. 1.12. I thank Christ Jesus our Lord, — that he hath counted me faithful, put­ting me into the Ministery: For Christ hath not put them in, but they have thrust in them­selves, and so are no Ministers of his.

The Case standing thus, it may give just occasion to en­quire, What Effect then can such a one's Ministery have up­on People? For, seeing God, who is the Fountain of Grace, hath made his Ordinances the Channels and Conduits, where­by the Graces of his Spirit are convey'd; if these Ordinances in the hand of such an Instru­strument, [Page 134](who is not the lawful Minister of Jesus Christ, to whose Ordination the Holy Ghost hath not concurred, nor given any Power, Authority, or Warrant to Administer the same;) shall produce these Spi­ritual Effects for which they are design'd; then is there no great necessity of a distinct Or­der of such Persons, as Priests or Ministers in the Church, up­on whom People are to depend, or wait for the Dispensation of these Sacred Mysteries, since they may reap the same Fruits and Effects thereof from his Mi­nistration who is no Minister of Christ: And so, they may as well wait for these Blessings from the Performance of every rude Artificer and bold Mecha­nick, who lists to step up in­to the Pulpit, and dip his hand in the Sacred Font, and ap­proach to the Holy Altar, and [Page 135]to assume the Power of Ad­ministring all the Holy Ordi­nances of the Gospel, as well as from his Ministery who is Con­secrated, and set apart thereto, by the Rites of Ordination and Power of the Holy Ghost. And, upon the other hand, If the Simoniacal Entrance of such a one, render his Ordination in­effectual, so as his Administra­tions shall have no Efficacy for the production of those Graces and Blessings for which God hath design'd the Mini­stery of the Gospel; to what pitiful Condition and hard Straits are the People, over whom he is set, reduc'd unto upon his account! And what Scruples it may breed in them, in reference to his Administrations; and what Doubts it may make them wrestle under, in reference to their own Spiritual State and Condition; and what woful [Page 136]Consequences may follow there­upon, what considering Man may not easily apprehend!

If, for determining the Mat­ter of this Enquiry, we will take the Opinion of Gregory the Great; he is very confident in concluding the absolute in­effectiveness and invalidity of such a one's Ministery, saying, Quicunque Sacros Ordines ven­dunt & emunt, Apud Gratian, Caus. 1. Qu. 1. Can. Qui­cunque Sa­cros. Sacerdotes esse non possunt, Ʋnde Scriptum est, Anathema Danti, Anathema Ac­cipienti, &c. ‘Whosoever sell and buy Holy Orders, cannot be Priests; hence it is that it's written, Cursed be the Gi­ver, Cursed be the Receiver: This is Simoniacal Heresie. How then, if they be a Curse, and not Saints themselves, can they sanctifie others? And, seeing they are not in the Body of Christ, how can they either deliver or receive his [Page 137]Body? He who is Cursed, how can he Bless?’ But how far soever we may go along with him, as to the ineffective­ness of such a one's Ministra­tion; yet, in so far as he builds the same upon Arguments, whereby it would follow, That the Efficacy of the Ministery should depend upon the Grace or Sanctity of the Instrument, we cannot comply with him therein; the Consequence be­ing dangerous, and such as may seem to savour too much of the Leaven of the Donatists, Luciferians, and Apostolici, &c. contrary to the received Do­ctrine of the Catholick Church, and refuted by several of the Antients, as Augustine, Optatus Milevitanus, Jerome, and many others; shewing, That it doth not prejudice the Increase, whe­ther he that soweth, do it with polluted or with pure hands, [Page 138]if so be the Seed be good, and the Soil be fertile, and the In­fluence of the Clouds and Hea­vens not restrained: And the House may receive Light by the Taper which shines from an earthen as well as from a gol­den Candlestick. And if there were no good to be reaped by the Ministery of wicked Men, but that the Ministrations of unsanctified Persons were alto­gether ineffectual, Christ would never have commanded People to hear the Scribes and Pha­risees; Matth. 23.2, 3. nor would he have sent forth Judas amongst the Twelve, Matth. 10.5, 6. to gather in the lost Sheep of the House of Israel; of whose Ministery we hear no less Effects than of the rest. Nay, he tells plainly, that many Reprobates in the Great Day, shall plead the Effects of their Ministery, Matth. 7.22, 23. saying, Lord, Lord, have we not Prophesied in [Page 139]thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful Works? To whom he will say, Depart from me ye that work Iniquity. And if the pravity of the In­strument should render the Work ineffectual, Philip. 1.15, 18. it should have been no matter of rejoicing to Paul, that Christ was Preached by such, who Preached him out of Envy and Contention, and not sincerely. But whilst he says, 2 Cor. 4.7. We have this Treasure in earthen Vessels, that the excel­lency of the Power may be of God, and not of us; he will have us to understand, That the Efficacy of the Gospel de­pends not upon the Instrument, but upon the Author, who can render a Blessing effectual as well from the Mouth of Ba­laam, as from the Mouth of Aaron; and can wash a Soul from Sin, as well by the Bap­tism [Page 140]of Judas, as of John: For he may have gratiam gratis da­tam, who hath not gratiam gra­tum facientem; he may be en­dowed with the grace of Edi­fication to save others, who hath not the grace of Sanctifi­cation to save himself. But all this while, we speak of those whom we suppose to have Au­thority by a lawful Minister to dispense the Mysteries of the Gospel.

But the matter of our pre­sent Enquiry, concerning the Efficacy of his Ministrations who enters by Simony, proceeds upon another Hypothesis; to wit, That such a one is not the Minister of Jesus Christ; and this being already prov'd, we cannot but approve of Grego­ry's Position, That Quicunque Sa­cros Ordines vendunt & emunt, Sacerdotes esse non possunt: ‘Whosoever sell and buy Ho­ly [Page 141] Orders, cannot be Priests.’ And upon this ground we must proceed to Determine in this Matter.

Now, upon this account, it hath not only been much que­stion'd by some, Whether any Spiritual Blessing or Benefit can be deriv'd from the Ministery of such; but it hath been confidently asserted, not only by Gregory, but by many o­thers, That the Ministrations of such are altogether ineffe­ctual, and can confer no good, nor transmit any Spiritual Grace or Blessing. Whereupon, Gratian hath adopted it amongst the Decrees of the Canon Law, Gratia, si non gratis datur, Caus. 1. Qu. 1. Can. Gra­tia, &c. vel accipitur, gratia non est: Simo­niaci autem, &c. ‘Grace, if it be not freely given or received, is not Grace; but Simonia­cal Persons receive it not free­ly; therefore, they receive not [Page 142]that Grace which principally hath its Operation in Eccle­siastical Orders: (That is, The Ministerial Grace, or Power;) And if they do not receive it, they have it not; and if they have it not, neither free­ly, nor not freely, can they give it unto any Man.’ And it seems indeed to be asserted upon good grounds: For,

First, If such Persons (as is shewed before,) be not the lawful Ministers of Jesus Christ, then have they no Title, nor Right to dispense the Ordinan­ces of the Gospel, which Christ hath intrusted only to his Mi­nisters, Matth. 19.16. Joh. 20.23. 2 Cor. 5.18, 20. to whom alone he hath consigned the Keys of the King­dom of Heaven, and commit­ted the Ministery of Reconci­liation, as his Ambassadours, as says the Apostle: So that when they presume to meddle with [Page 143]these Holy Mysteries, they do but sacrilegiously usurp, without Authority from God, and so do dispense them in vain, and with an ineffective Hand; the bare external Seal of Ordinati­on by the hands of Man, with­out the concurrence of the Di­vine Power, being of no force to work these Effects, which are the proper Emanations of the Holy Ghost; so that their Administrations can be no more valid, than a Remission to a guilty Person from his Hand, who had surreptitiously affix'd the King's Seal thereto, and without his Royal Consent or Authority, had usurped the Of­fice of an Herauld to proclaim it. And therefore, it was not a groundless Debate wherewith the Church of Rome was trou­bled for several Years, in the time of Leo IX. Whether Or­dinations conferr'd by such Si­moniacal [Page 144]Usurpers, were effe­ctual? Or, Whether they should be Re-Ordain'd who had been Ordain'd by them? And how­soever, Petrus Damiani wrote his Book, call'd Gratissimus, a­gainst those who pleaded for Re-Ordination: And Leo in two several Councils at Rome, Concil. Tom. 3. p. 2. allowed those who had been Ordained by such, to continue in their Office, after the doing of Forty days Penance; yet, this seems to have been but of Indulgence, and to have pro­ceeded rather from Necessity than Choice; in respect of the Tumult that was raised there­about, and in regard that a more strict Course would have occasion'd the Silencing of an infinite number of the Clergy, and the laying waste such a multitude of Churches, as ma­ny Territories should have been without the sound of the Gospel, [Page 145]to the great prejudice of the Christian Religion; as may ap­pear by the same Petrus Da­miani's Epistle to Henry Arch-Bishop of Ravenna. And yet, I think Leo did right, not to Re­ordain them; but rather, upon their Repentance, to re-invest them with better Authority in the Exercise of their Office, since they had once received Orders, how ineffective soever, through the want of the Divine Con­currence with a Simoniacal Or­dainer; yet, the Church ha­ving by the external Seal of Or­dination, once invested such a one with an Ecclesiastical Au­thority, to transmit the same unto others; it had not been convenient, that the Church should have call'd the Chara­cter of her own Ordination in question: Neither needed they who had receiv'd the same from the hand of such, but the [Page 146]Church's Approbation, for their Administration; and devout Ad­dresses to God, for the Power of the Holy Ghost to render it effectual. And therefore says the Canon Law, Apud Grat. Caus. 1. Qu. 1. Can. Sta­tuimus De­cret. Simoniacos non Simoniace à Simoniacis Ordinatos, misericorditer per Manûs Imposi­tionem, pro temporis necessitate, in officio concedimus permanere: ‘Those whom we account Si­moniacks, because of their Or­dination by Simoniacal Persons, but have not practised Simony themselves; we do, by the Imposition of Hands, gracious­ly give them leave to continue in their Office, through the ne­cessity of Time.’ Whereby it appears, That it was not thought fit to Re-ordain such, but on­ly confirm their former Ordina­tion by Imposition of Hands, without more Rites of Conse­cration of new again.

Secondly, It being undeniable, that the whole Efficacy of the Ministery depends upon God, and that the Spiritual Effects thereof flow wholly from that Power wherewith he doth in­dow and inable Men to Admi­nister in the Mysteries of the Gospel, and from the Concourse of his Holy Spirit with them therein: (For, 2 Cor. 4.7. The excellency of the Power is of God, and not of Man; 1 Cor. 3.7. Neither is he that plant­eth any thing, neither he that watereth any thing, but God that giveth the Increase:) It will then undoubtedly follow, That the external Rites of Ordina­tion can transmit no Ver­tue or Efficacy into his Ministe­ry who receives the same with­out the Call, and concurrence of the Holy Ghost, and with­out any promise of Divine In­fluence upon his Administrati­ons. Now, that he who en­ters [Page 148]by Simony upon the Pasto­ral Office, is destitute of these, may be evident without much arguing: For, who can suppose that he is Call'd of God, or that the Holy Ghost hath given Authority to his Ordination, who hath procur'd the same by sinister means, since our Saviour hath told us, that such are but Thieves and Robbers, Joh. 10. who have not entered in by him who is the Door? Or, upon what War­rant or Promise can he step out to Officiate in that Function, in hope of any gracious Suc­cess, of whom the Holy Ghost doth witness, That he hath nei­ther part, Acts 8. nor lot in this matter; and whom for his execrable Merchandise, the Lord would have scourged out of his Tem­ple? And whereas, God hath said of such as do unwarranta­bly usurp, and thrust themselves upon such an Imployment, with­out [Page 149]his Commission or Com­mand, I sent them not, Jer. 23.32. nor com­manded them; therefore they shall not profit this People at all, saith the Lord: What Fruit or Effect then, what Blessing or Be­nefit, can be expected from his hands, to whom God hath gi­ven no Commission, upon whom the Spirit of God hath not de­scended in Ordination, and o­ver whom he hovers not in his Administrations, to render them productive of these Gra­ces which he hath design'd his Ordinances to work by the Mi­nistery of the Gospel?

But what then shall become of the Flock, over which he is set?

To this I say, That truly I look upon it as one of the sad­dest Dispensations that can be­fall a People, to be given over [Page 150]to the Charge of a Simoniacal Person: For, since the Priest's Ministery is the Instrument of conveying all the Blessings which are annexed to the Administra­tion of the Evangelical Ordi­nances, What can be thought, but that God hath a Contro­versie with that People, whom he gives up to the Conduct of those from whom they can de­rive none of these Blessings? But in this Case, as divers Per­sons may in the same Flock, have different Persuasions about it; so must we cautiously di­stinguish and difference them, according to their various Sen­timents thereof. There may be some, to whom the Simony of such a Pastor is notorious and and known, but reflected upon by them with Grief and Re­gret: There may be others who know it, and yet do wil­lingly comply with him: And [Page 151]there may also be many, who are altogether ignorant thereof.

First, To those who know a Pastor to have conveyed himself in upon them by Simoniacal Means, and are griev'd that they should be given over to such a hopeless Ministery, I say; it highly concerns them, to search into the Cause of God's Controversie with them; and it is like, they shall find it to be such as provoked God of old, to give over his People to the like Judgment, to the seduction of false and treache­rous Prophets, and of covetous and careless, cruel and foolish Shepherds and Watchmen; to wit, because they despised his Word, and were disobedient and rebellious to the Voice of his faithful Messengers; Mic. 2.6, 11. and 3.6, 7, 11. Zeph. 3.4. Zech. 11.16. as may appear from Micah, Zephaniah, Zechariah, and others of the [Page 152]Prophets. And it is no doubt, People's contempt of the Gos­pel, and unfruitfulness under the Labours of faithful Pastors, that provokes God to remove such from them, and to give them over to such Thieves, and Robbers, and Hirelings, whose Ministery can do them no good. And therefore, the only coun­sel I can give to those in such a condition, is, seriously to re­flect upon, and with Sorrow to be humbled in the sight of God for this Sin, and by strict Bonds to devote themselves for the future, to a greater love and regard of the Gospel, to a more reverend esteem of, and obedi­ence unto faithful Ministers, and to a better improvement of the Means of Grace. This is the most hopeful Means and Method I know, for a speedy removal of this Judgment, and for rescuing them from that [Page 153]Snare whereinto their Sins have intangled them.

Secondly, As for those to whom this Simoniacal Entrance of such a one into the Ministe­rial Charge is known, and yet by them a ready compliance yielded unto him; not only shall his Administrations prove to such ineffectual; but by their consent and compliance there­in, they involve themselves in the guilt of his sinful Practi­ces, whilst thus they have fel­lowship with the unfruitful work of Darkness, and seeing his Spiritual Theft, do consent unto him; a Sin evidently con­demned, Psal. 50.18. Eph. 5.11. both by the Psalmist of Israel, and the Apostle of the Gentiles. And upon this account, Aquinas concludes, That none should Communi­cate with him in the executi­on of his Orders, nor accept [Page 154]of Ordination from his hand who is known to be promoted by Simony; whilst he says, Quod ille qui Simoniace recipit Sacrum Ordinem, Thom. 22ae. Qu. 100. Art. 6. &c. ‘That he who Simoniacally receives Holy Orders, he receives in­deed the Character of Order, in regard of the Efficacy of that Sacrament; yet notwith­standing, he receives neither the Grace, nor the Execution of that Order: And that, because he hath surreptitious­ly, or by theft, taken the Cha­racter, or Seal, contrary to the Will of the Principal Lord; and therefore, he stands justly Suspended, both as to himself, to wit, That he do not meddle with the Execution of his Order; and as to others, to wit, That none Communi­cate with him in the Execu­tion thereof.’ Nay farther, he says, Loco sup. cit. That Nec propter prae­ceptum [Page 155]ejus, nec propter Excom­municationem, &c. ‘Neither for his Command, nor for the Thunderbolts of his Ex­communication, should any Man be moved to receive Or­dination from his hands whom he knows to have been Ad­vanced in a Simoniacal Way.’ And all this he asserts, both upon the account of the want of Efficacy in such a one's Ad­ministrations, and in regard of the unlawfulness to Communi­cate with him in Sin.

But, Thirdly, To those who are altogether ignorant of, and unacquainted with the Simo­niacal Practices, whereby he who bears the Name of their Pastor hath entred into that Function; my Charity leads me to judge, That, though such a one be not the lawful Mini­ster of Jesus Christ, yet the [Page 156]Ordinances of the Gospel Ad­ministred by him, may prove effectual unto them; whilst, attending thereto with an in­nocent and religious Devotion, out of a pious Obedience unto God's Command, and an holy Reverence to these Sacred My­steries, they do in the simplici­ty of their Hearts communi­cate therein, as supposing them Administred by a lawful Au­thority. But, what Benefit they derive thence, is not by Vertue of his Ministery, but out of a paternal Indulgence, and respect to their pious. Intentions; whereby it comes to pass, That, as God oft times gives Rem Sacramenti, sine Sacramento, the Matter of the Sacrament, with­out the Sacrament; so he may be pleased to convey Effectum Ministerii sine Ministro, the Ef­fect of the Ministery, and the Bleffing of his Ordinance, tho' [Page 157]he be no true Minister that dispenseth it; without regard to whom, God doth oft times concur with his own Ordi­nances, and maketh them pro­duce blessed Effects, as the Re­ward of a private Piety, and as the Returns of the Prayers of the Saints of such a Con­gregation offered up with pure Hands and Hearts, and of the Intercessions of the Catholick Church, which She daily put­teth up in the behalf of all Her Members. For, He who hath said, Matth. 18.20. Where two or three are gathered together in my Name, there am I in the midst of them: And, James 5.16. that the effectual fervent Prayer of a righteous Man a­vaileth much: And, Psal. 112.4. that to the Ʋpright, there ariseth Light in Darkness: He who hath said so, and made these, and ma­ny other gracious Promises to his Church, and to the Pray­ers [Page 158]of his Saints, and to the Devotion of the Upright, will not frustrate them of the Fruits of their Religious Performan­ces, upon the account of his Administration, whose Guilt in intruding upon the same, is none of theirs, whilst they do not Communicate with him therein, either by Knowledge, Connivance, or Consent.

And this is all I can war­rantably say to this purpose.

CHAP. VI. A Warning to Young Men, in reference to their En­try upon Spiritual Offices in the Church.

SUCH is commonly the heat of Youth in posting towards Preferment, that it out-runs [Page 159]the consideration, not only of the proper Ends, but also of the disproportion of its own Abi­lities, for the discharge of the great and weighty Duties of the high Office and Imploy­ment to which it aspires: For, as Calvin says truly, Contigit omnes fere juvenes turgidos esse, & fastuosos, tanquam nubes trans­volare possent: ‘It is incident almost to all Youths, to be big of Self-conceit, and proud­ly to raise their Feathers, as if they could Mount above the Clouds.’ So that, like Phae­ton, they must needs be set in their Father's Chariot, though the Event of their preposterous Undertaking should be, to pre­cipitate themselves to their own Ruine, and to hazard to set the World on fire. And through such preposterous Indiscretion, doth it come to pass, that ma­ny Young Men aspiring to the [Page 160]Holy Calling of the Ministery, do both in their Entry there­to, and afterwards in the Exer­cise thereof, stumble into those Errours, which bewray mispla­ced and disordered Affections; and are suitable neither to the Dignity, nor Divine Ends of that Sacred Function.

Mistake me not, Dear Bre­thren, as if it were my design to reproach Young Men, or by reflecting upon others, to pur­chase an Opinion of the inno­cency of mine own past Youth, from those Infirmities and Er­rours which are incident to o­thers; (nay, I desire rather to be humbled in the sight of God, for the least Errour or Irregu­larity, whereunto I am sensible that the Folly of my Youth­ful Affections have betray'd me.) But what I speak is out of com­passion, and for precaution, that you may the more attentively [Page 161]watch against those Dangers into which the temerarious Fer­vour of that imprudent Age, may drive you headlong: For thus it is, I fear, that many are led into the Snare of Simony. And therefore I desire to warn all who are aiming at this Ho­ly Calling, that they would take heed how they enter there­upon.

Wherefore, as I have suffici­ently shewed before, how great and hainous a Crime this sin of Simony is; so now I ad­jure thee in the fear of God, whosoever thou art, that de­signest to undertake the Sacred Office of the Ministery in the Church of Christ, as thou wouldst wish to avoid the for­midable Guilt of that Sin, and to enter upon that Holy Fun­ction, and serve him with a good Conscience therein, who fees in secret, and searches the [Page 162]Hearts and Reins, and will ren­der unto every one according to their ways; that thou seri­ously consider what thou art doing; and before thou pre­sume to meddle therewith, strictly examine whether thou be Call'd of God thereto. For the Lord will have none to serve him in his House, but those who are called by him­self: And therefore the Apostle Paul hath told us, Heb. 5.4. That no Man taketh this Honour to him­self, but he that is called of God, as was Aaron: And it is this, that he so often pleads for the Authority of his own Ministery, Rom. 1.1. 1 Cor. 1.1. Gal. 1.15. That he was called, and set apart of God thereto: Whereupon Chrysostom says, In Rom. 1. Ʋbi­que se vocatum commemorat; ostendens, quod non ambiendo adeptus sit, sed vocatus accesse­rit: ‘He all ways mentions him-himself to be called, shewing, [Page 163]That he had not courted that Office by indirect Means, but that being called, he came thereto.’ And without this Call, and Commission from God, none hath right to Ad­minister the same: For, Rom. 10.15. How shall they Preach (says the same Apostle,) except they be sent? And therefore, although God hath been pleased, for prevent­ing that confusion, which vain pretensions to a Divine Call might introduce into his Church, to appoint an Ordinary way for the confirmation of his own Call, by the Seal of Ecclesia­stical Ordination; yet, when that Seal is procured from the hands of Men, where the Call is wanting from the hands of God, it is of small significan­cy; it is but the setting up of a Man in an Office in the House, without the Master's consent. Therefore again, I [Page 164]warn thee, strictly to examine, before thou presume to enter upon this Office, Whether thou be Called thereunto by God: For, if without his Call, by in­direct means, thou thrust thy self into it, what wilt thou Answer in the Day when the Master of the House shall call his Servants to an account, and finding thee amongst them, shall put home this Question to thee, Amice, quomodo huc in­trasti? Friend, how camest thou in hither? Whatsoever thou may'st devise to say now for thy self before Men, I fear, then thou shalt be speechless; and what the end thereof shall be, thou may'st easily presage.

Now, when I warn thee to examine thy Call from God, I do not bid thee search after it by any extraordinary Signs, or wait upon any immediate Re­velation from Heaven, to assure [Page 165]thee thereof; but I would have thee seriously to consider, Whether thou findest a concur­rence of these things upon thine own Heart, which God worketh by his Spirit, as things which he necessarily requireth in those whom he calls; and thereby thou may'st come to know, whether thou be Call'd of him, or not.

First, Consider then the End thou proposest unto thy self in this Holy Function: For, whom God calls, he sets their Eye upon the right End. Now, the great End of the Ministery of the Gospel, is, The Glory of God, and the Salvation of Man. That this was the End of God's sending forth Mini­sters to preach the Gospel, that for his Glory they should make manifest the transcendent Riches of his Grace in Christ; and [Page 166]be Instruments, by dispensing the Means of Grace, for the Conversion of Souls, and for advancing them by Faith in the Lord Jesus, to the partici­pation of eternal Life and Hap­piness, is clear from the Words of the Apostle Paul, who speak­ing to the Ephesians of his Mi­nistery, in the Mystery of the Gospel, says, whereof I was made a Minister, Eph. 3.7, 8. — that I should Preach among the Gentiles, the unsearchable Riches of Christ. And to the Corinthians, shew­ing forth the end of his Mini­stery, 2 Cor. 4.6. says, God who command­ed the Light to shine out of Dark­ness, hath shined in our Hearts, to give the Light of the Know­ledge of the Glory of God, in the Face of Jesus Christ. And, in his Speech before King A­grippa, he declares, That the End for which Jesus Christ had appeared unto him, to [Page 167]make him a Minister of the Gentiles, was, To open their Eyes, Acts. 26.18. and to turn them from Dark­ness to Light, and from the Power of Satan to God, that they might receive Forgiveness of Sins, and Inheritance among them which are sanctified by Faith that is in him. Nay, that this is the great design of God in the Mi­nistery of the Gospel, who is so ignorant as not to know? And therefore, he will have the same to be the design of all who undertake the Ministery thereof: For, if he will have this to be the principal End of all our Actions, saying, 1 Cor. 10.31. Whe­ther ye eat, or drink, or whatso­ever ye do, do all to the Glo­ry of God. Much more will he have it to be the principal End in that work, wherein his Glory, and the Salvation of Souls are more immediately concerned. So that, if thou be [Page 168]Call'd of God, thine Eye will be upon this, as the principal End and Scope that thou aim­est at. But he who designs not this, but intends his own Pre­ferment, or Profit, to which he resolves to make the Ministery subservient, as a Mean to raise him from the Dunghill; or, it it may be, as a rescue from Po­verty, or from the contempt of a broken Fortune, I'm sure, is not Called of God. And it is no wonder to see such a one fall into the Suare of Simony, since base Designs find hardly Abet­tors, but such as are procured by Bribes. But, what he will Answer, when the Lord shall put home to him both these Questions together, Amice, quo­modo huc intrâsti? Friend, how camest thou in hither? And again, Amice, quorsum huc intrasti? Friend, for what End camest thou in hither? I know not.

Secondly, Consider whether thou be sensible of the weight of such a Charge. Whom God calls to the Work of the Mini­stery, he works in their Hearts a deep sense of the weight and burthen thereof; and to this effect, he shews them what La­bour, and Trouble, and Pains they must be at; what Tenta­tions, and Tribulations, and Af­fronts, they will meet with; and how they will have many Enemies, and must grapple with much Opposition and Contra­diction; and what a weighty Charge, the Charge of Souls is; what account they must give thereof to him; and how the Blood thereof will be re­quired at their Hands, if through their default they perish. Of these things our Saviour warn'd his Apostles, Matth. 10.16, 17, &c. when he sent them forth upon the Work of the Ministery: And this the Lord [Page 170]warned Ezekiel of, Ezek. 33. [...]. when he set him to be a Watchman un­to the House of Israel. Nay, and in hundreds of Texts, the Lord in the Scripture sets this before their Eyes, whom he Calls, and sends forth; there­by to engrave upon their Hearts the sense of the Charge where­of they are to undertake the Burthen, that so they may count the cost before they begin the Work: And therefore, when the Lord told Ananias that had he called Saul, as a chosen Vessel, to bear his Name before the Gentiles, Acts 9.17. he said withal, I will shew him how great things he must suffer for my Name's sake. So that, if thou be Called of God, thou wilt have a deep sense of the weight and bur­then of the Ministery, upon thy Spirit; and wilt look upon it, as a Work that requires much Watching, and Fasting, and [Page 171]Prayer. And sure, whosoever is touched with this sense, and seriously considereth what a weighty Charge it is, will ne­ver make use of the Silver­keys of Simon Magus, to open a Passuge for himself thereto; nay, save upon the account of the Obligation of a Call from God, he would not stoop to to take it up. It is only a de­lusory Fancy of carnal Minds, that, looking upon it as an Of­fice destin'd for Ease, and Plea­sure, and Profit, makes Men run to purchase it with Mo­ney.

Thirdly, Consider whether thou be sensible of thine own Insufficiency, and disproportion of thy Abilities for the Work: For, whom God calls, he im­prints upon their Hearts the humble sense thereof; that they may go forth, not in confidence [Page 172]of their own Strength, but of the Strength of him who cal­leth them. So as the conside­ration thereof made the Apostle Paul cry out, 2 Cor. 2.16. Who is sufficient for these things? And again, Not that we are sufficient of our selves to think any thing, 2 Cor. 3.5, 6. as of our selves: but our sufficiency is of God; who also hath made us able Ministers of the New Testa­ment. The deep sense of which Insufficiency, hath made many able Men of humble Minds, ei­ther to decline, or with a great reluctancy to embark upon an Employment to which they perceived their Strength so une­qual. Thus Moses, when God was sending him upon his Mes­sage, Exod. 3.11. and 4.10. said, Lord, who am I? and, O my Lord, I am not elo­quent. And thus Jeremiah cry'd out, Jer. 1.6. Ah Lord God, behold I cannot speak, for I am a Child. And this made many in the [Page 173]Primitive Church deaf to all Entreaties and Arguments, till they were forced thereupon by Violence; which excessive A­version, though I dare not al­together commend, yet it gives me ground to say, that if thou be Called of God, thou wilt have in thine Heart such an humble sense of thine own In­sufficiency and Weakness for the Work, as will put thee, if not in fear to undertake, at least oft to thy knees to beg Strength from above. So that there is just ground to doubt their Call, where this is wanting; as may be perceived in some, who, as­soon as they have commenced Masters of Arts, before they have well studied the common Principles of the Doctrine of Divinity, (much less the true practice of Christianity, in the mortification of their Youthful Affections;) begin immediately [Page 174]to court Churches with such confidence, as if the superficial Knowledge of some few specu­lative Points of Theology, and the reading over of some Pamphlets, had rendred them sufficiently qualified for the Mi­nisterial Office, never consider­ing the great Endowments of Learning, Prudence, Holiness, and Gravity, that are required for the discharge of the Duties thereof, and for making them shine as Ensamples to the Flock. And hence it comes to pass, that with a preposterous speed they run, to have themselves possess'd of some Charge; and if any thing intervene, to fore­stall their Desires, or to hin­der the success of their Endea­vours, then all imaginable Arts shall be made use of, which the Spirit of Simony can devise, to render their Purpose effectual.

Fourthly, Consider by what Instinct thou art moved, to de­sign thy self for this Holy Of­fice. Whom God calls, he stirs them up by the secret In­stinct of his Blessed Spirit, whereby he works in them such Divine Motions of fervent Charity, and Zeal for his Glo­ry, and the Salvation of Souls, as they are driven thereby to cast themselves upon greatest Hardships, and to resolve to facrifice their own Ease, Quiet, and carnal Interests, in a Cal­ling wherein they may serve God to these Ends. As the A­postle Paul was, when he went bound in the Spirit unto Je­rusalem, where, he knew Bonds and Afflictions were abiding him; the Motions of Charity and Zeal so drove him, that he said, Acts 20.24. None of these things move me, neither count I my Life dear unto my self, so that I might [Page 176]sinish my Course with Joy, and the Ministery which I have re­ceived of the Lord Jesus, to te­stifie the Gospel of the grace of God. Acts 21.13. And again, I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus. And as he was moved by the like Instinct, to lay himself out for the Sal­vation of the Corinthians, to whom being about to come, he said, 2 Cor. 12.15. I will very gladly spend and be spent for you; though the more aboundantly I love you, the less I be loved. And so, if thou be Called of God, by such Motions of Charity and Zeal, kindled by the Spirit of God in thy Heart, will it be that thou art carried to a de­sire for the Ministery of the Gospel. But, when the carnal Motions of Ambition, or Co­vetousness, work a panting af­ter this Office; as these Moti­ons [Page 177]are not from the Instinct of the Spirit of God, but of the Spirit of the World; so neither hath he a Call from God, who is driven thereby. And it is no wonder to see such a one seek to make a Passage for his own Entrance, by the counsel of that same Spirit which was the principal Mo­ver in his Design, and hath the chief hand in Simoniacal Bar­gains.

And now Finally, I would advise thee, That after thou hast examined thine own Heart, though thou even find in thy self a concurrence of these things, in such a considerable measure as may beget in thee a confidence, that God ap­proves of thy purpose, and calls thee to serve him in the Ministery of his Church, yet thou wouldst not make too much [Page 178]haste, nor run to thrust thy self thereinto, before God open a fair Door of Entrance for thee. I cannot but look upon it as an Errour, and an act of too pre­posterous speed, for any to in­trude where the Door is but half open; or to secure him­self with an Anti-date of a Suc­cession to the Charge of a Li­ving Incumbent: Of which, be­sides that, through the uncer­tainty of his own Life, he is uncertain of his future Enjoy­ment; he also throws himself upon the tentation of that hai­nous Sin, which with little sense, is too commonly lodged in the unnatural Breasts of young rich Heirs, amongst whom we find it too often verified:

That the Son lives with mur­thering Desires, in a continual [Page 179]longing for his Old Father's Death, whereby he may come to be possess'd of his Fortune. And whosoever runs upon such­like Danger, is too little pri­vy to the corruption of his own Heart; which should be a principal part of his Study, both to understand, and to watch against, who desires to enter upon the Holy Ministery: And which, whosoever studies well, will wait, till God by ma­king a clear and pure Passage for him, evidence that he hath Called him thereto, and that he hath not run before God sent him.

Yet would I not have any Man suppose, that I intend, that he who hath been sin­cerely designing himself for the Service of God in the Ministe­ry, and finds a proper Occasi­on, should forbear to do any thing, or follow the lawful. [Page 180]Means for attaining thereto. For, though the deep sense of the weightiness of the Work, and of a Man's own Insuffici­ency, should make him fear, and beware to thrust himself upon it; yet it bewrays too little of charitable Zeal to God's Service, and the good of Souls, when he sees an open Door to lye like a Block without any Motion, or stand idly ga­zing, till Men come and hale him violently to the Work. Nor see I how he can avoid the blame of a slothful Ser­vant, who useth no lawful En­deavours to put his Talent to exchange, when a convenient Season calls for it. Nay, it gives too much occasion for suspicion of Hypocrisie, and affected Nicety in any, who af­ter he hath for a considerable space, been fitting himself for the Ministery, should pretend [Page 181]an Aversion thereto, till it were forced upon him against his Will. The Apostle Peter hath exhorted otherwise, bidding take the oversight of the Flock, not by constraint, ( [...], 1 Pet. 5.2. not by being forced, or com­pelled thereto,) but willingly. And if it was spoken to the commendation of Amaziah the Son of Zichri, a Captain in the Wars of Judah, 2 Chron. 17.16. that he wil­lingly offered himself unto the Lord: It can be no Reproach for him, who finds his Lips touched with a Live-coal from the Altar, when he hears the Lord, by opening a Door, say­ing, Who will go for us? wil­lingly to offer himself in this Spiritual War, and to go to those who stand in the Lord's stead, and say with the Pro­phet, Here am I, send me. Isa. 6.8. For whatsoever Discouragement the sense of his own Insufficiency [Page 182]may breed in him, yet the Sin­cerity of his Intentions, and the Evidences of a Call from God, may give him confidence to re­ly upon his Grace, as sufficient for him, whose Strength is made perfect in Weakness.

CHAP. VII. A Word of Warning to Patrons.

IT is much to be regretted, that the Patrons of Churches should be generally so obnoxi­ous to that odious Reproach of the Sin of Simony, wherein it is the Lot of the Innocent to suffer with the Guilty. But that which hath given occasion thereto, is, That the most of Patrons have never seriously considered the nature or end of their Power; and some have never look'd upon it as a Mat­ter [Page 183]wherein their Conscience is much concerned, but rather as an occasion, whereby they may either gratifie others, or serve their own Interests: Where­by it comes to pass, that Pre­sentations are oft times disposed of by them, without due con­sideration of the Qualities of the Persons, or Weight of the Charge; but that he speeds bet­ter at their Hands, whose im­portunity by Favour, or Bribes, commends him unto them, than he who for his Worth, might justly be Preferr'd. Now, I am such a Friend both to the Con­science and Honour of all here­in concerned, that I wish from my heart, I could give such an effectual Warning, as might make them all study to preserve their Souls free from the Guilt, and their Honour from the Stain of such an odious Crime.

I am not to debate with you [Page 184]who have this Power, how you have come by it, or by what Title or Right you hold it. But seeing you are in Possession thereof, I would warn you to look upon it as a Matter of great Trust, for which you must be accountable to the great God of Heaven and Earth: For, there­by the Vineyard of God comes under your Charge, to look out for faithful Labourers to put in­to it; thereby you are entrusted with the Souls of People, to look out for faithful Pastors to commit them to. And if, for the least Talent that Men receive, the Lord hath told, Matth. 25.19. That he will reckon with them how they have employ'd it; and that, for whatsoever Trust is committed unto any Man, the upshot at last must be, Luke 16.2. Give account of thy Stewardship: How much more will he call for a Reckoning at your hands, who have so great [Page 185]a Talent, and to whom is com­mitted such an high Trust, as that wherein the welfare of his Vineyard, and the Salvation of the Souls of his People is so much concerned! If then, when the Vineyard is grown over with Thorns, and Nettles have covered the face thereof, through your placing of slothful or care­less Labourers therein, the Ground thereof complain, and the Barren-trees cry out, when their Lord comes to call for Fruits, what will you Answer unto him? And, if the Souls of People perish, through your placing ignorant and unfaithful Pastors over them, when the cry of their Blood ascends to Hea­ven against you, what Venge­ance may ye expect shall it draw down upon your Heads?

Therefore I would warn you, as ye would wish to avoid the Vengeance of the Almighty, and [Page 186]be free from the Blood of Souls, to beware of making use of, or rather of abusing your Power in a Simonical way. I have shewed before, how hainous a Crime Simony is; and I tell you truly, it will prove a cursed Merchandise unto you, to sell away a Spiritual Charge for hu­mane Favour, or Bribes, or Mo­ney, or any matter of worldly Interest. Consider, alas! What do you sell? Even the Gift of God which he hath put into your hands, not to purchase worldly Benefit to your selves, but Glory to him: And how will he take it at your hands, if you thus abuse your Trust, and serve your selves of him? Nay, again consider, What do you sell? Even the Souls of God's People, which you betray, into whose hands you care not, so you get your Price. And what better are you than judas? He [Page 187]sold the innocent Blood of Je­sus Christ, and you sell the Blood of these Souls for which it was shed; he sold a Saviour, to gra­tifie the Rulers; and you sell Souls, to gratifie, it may be, some Friend, or great Person; he sold a Saviour for Thirty pieces of Silver, and you sell hundreds of Souls for, it may be, a little greater Sum. But whatsoever the Price be, alas, how unhap­py Merchants are you! And, what a poor Purchase make you! If you do it to gratifie Man, your Gain can in no wise countervail your Damage, whilst you lose the Favour of the Creator, to conciliate the Fa­vour of the Creature, who, 'tis like, at last will requite you as the Elders of the Jews did Ju­das; and when your Consci­ence, distracted with the Horrour of your Guilt, makes you cry out, Matth. 27.4. We have sinned in betraying [Page 188]innocent Blood, will tell you, What is that to us? see you to that. Or, if by your Bargain, you have perhaps gain'd some Money, Matth. 16.26. yet, What is a Man profited, if he shall gain the whole World, and lose his own Soul? And shall not the Lord smite his Hands at this dishonest Gain? Shall not this price of Soul-Blood bring in a Curse with it? Shall it not make the House where it comes, an Aceldama? And shall not the Curse of God hover over that Tent where this accursed thing is hid, as it did over Achan's, with his Sacrile­gious Treasure? Oh, let the Blessing of God be upon your Houses; and let never such a cursed Wedge come within them. Wherefore I beseech you, if e­ver any Man shall henceforth come to tempt you to such a Si­moniacal Bargain, by the offer of Money, or any Bribe, let [Page 189]your Indignation evidence your abhorrency of such a Sin, and your detestation of such a Per­son; and say to him as Simon Peter said to Simon Magus, Thy Money perish with thee. And I'm sure, the Reward of such honest Zeal shall meet you in Heaven.

Moreover, I warn you, as you would wish to avoid the Guilt of the Blood of Souls, to consi­der well whom you Present to have Charge over them. Do not imagine to wash your hands from this Guilt, by that frivo­lous Excuse wherewith some flatter their own Consciences, whilst they would shift off the whole Burthen from themselves, upon the Bishops and Gover­nours of the Church, saying, They are the only competent Judges of the Qualifications of the Persons, whilst the Patrons are no more concerned but to [Page 190]Present them. But pray, Is not the Investing of a Person with a Charge over Souls, the Work of the Lord? Do not you give him a Title to the Charge? And, if you do it without pro­bable grounds of his Ability for the Work, you do all your part to entrust Souls to an insuffici­ent Person; and is not this to do the Work of the Lord negli­gently, or deceitfully? (call it as you will.) And what the cer­tification thereof is, Jer. 48.10. you know. But again, Suppose the Person unfit whom you Present, and that you either know so much, or were indifferent whether he were so or not; and suppose the Bishop to whom you trans­mit him, either careless, or cor­rupt, and apt to comply with your Motions, or easie to be swayed by Solicitations, to Or­dain and Collate him to the Charge; tell me freely, whe­ther [Page 191]you think you were not in the wrong to those Souls over whom you Present such a Per­son, in committing them to such a Steward as would starve them? Or, whether you think the Bi­shop's Sin could excuse yours? Sure I am, you cannot imagine so: For, if you will have none of the Guilt, why will you needs have an hand in the Work? Or tell me, What is the End for which you have this Power? Is it not, that you may improve the same for God's Glory, and the good of Souls? For which, if you have any tenderness or zeal, you will judge your Con­science more concerned, than to be so indifferent in your Choice. Nay, would God there were not some, who, having once Presented a Person, how Insuf­ficient soever, do look upon it as a Reflexion upon themselves to have him rejected; and [Page 192]therefore, making all considera­tions of Conscience stoop to the fancy of their Reputation, which they think engaged to espouse and promote by all means ima­ginable, the design of their Pre­sentation, and account it their Honour, in spight of Oppositi­on, to set up their own insig­nificant Creature in a Charge over Souls. But how such Men will answer for a Talent thus imploy'd, the Day of their Reckoning will tell.

Wherefore, I say, I would warn you to consider well whom you Present to the Charge of Souls; and whensoever any oc­casion thereof falls into your hands, I would advise you, first to have your recourse to God, and falling down before the Throne of Grace, pray him who is the Lord of the Vineyard, to direct you aright for choosing a faithful Labourer to put in [Page 193]the vacant place thereof; and as the effect of such Devotion performed in Sincerity, you may confidently expect Divine Counsel and Concurrence.

And next, it is requisite you make use of such means, as whereby you may have suffici­ent Information, and best Ad­vice for fixing upon a Person most suitable for the Charge. Fame may do somewhat here­in; your own Acquaintance, and Knowledge of the Gifts and Qualifications of Men, may do much; but if you scruple, or dare not, or cannot rely upon your own Judgment, then have recourse to the Counsel and Advice of others. No doubt, you will not want abundance who will be ready to obtrude their Advice and Recommenda­tions, and perhaps vex you with their Importunities; but in a Matter of such weight, I [Page 194]wish you to be cautious whose Advice you make use of.

Those who serve you, may haply be ready to take the first Advantage to be Interposers in this Affair, and specially such who have a Preference in your Favour above their Fellows, will be very confident in their Recommendations, as presu­ming they have the sway of your Ears. But, be wary in taking the Advice of Servants herein, who, for the most part, are mercenary, and ready to make secret Simoniacal Bargains for a Presentation, and then move you to give what they have sold, whilst without your privity they gather up the Price.

Beware also, to consult here­in any covetous Persons: For their Eyes are commonly more towards Earth, than towards Heaven; and are wiser for this [Page 195]World, than for the World to come; and you shall be sure to find their Counsel tend more for your Gain, than for the good of your Soul. And 'tis much, if there be not at the bottom some design for their own Advantage.

Beware likwise, to advise with those who are of profane and dissolute Lives; these will prove no good Counsellors, for choice of one to the Holy Cal­ling: Such a one will be pre­ferable in their Eyes, whose Conversation differs least from their own; and from whom, they expect least Severity against their Vices.

Likewise, beware herein to consult proud Persons: They will never recommend to you for a Pastor, but such a one whom they presume, they may easily tread upon; or who they expect will yield his Ministery [Page 196]to truckle to their supercilious Humours.

Nay, in a word, I would wish you to beware of taking herein, the Advice of any in whom the World, or carnal Affections, or Interests, or un­godly Lusts, have a visible Do­minion. But herein, call for the Counsel of such, whose known Sincerity, Piety and Pru­dence, do commend them as Men fit to be consulted in Af­fairs that concern the Consci­ence, whether they be Church­men, or others. (Specially, if there be any such within that Congregation whereof he to be Presented is to have the Charge.) For, from such, you may expect the soundest and most religious Advice. And by following this Method both with God and Man, I am sure you shall discharge your selves so, as may probably most con­duce [Page 197]for the Advantage of the People's Souls, and certainly most for the Exoneration of your own Conscience.

CHAP. VIII. An humble Advice to Bi­shops and Governours of the Church.

I May perchance, incur the Censure of Presumption, for obtruding my Advice upon the Fathers and Governours of the Church; but, it may be, I have had occasion to see more of the Danger of that Malady which I am to represent unto them, and to hear more of the Reproach they suffer upon that account, than is obvious to their [Page 198]Notice; and therefore, if zeal excite me to offer what in my humble Opinion is convenient for their curing the one, and wiping off the other, I trust I shall thereby incur no impu­tation of Arrogancy at their Hands; at least, they will look upon it but as a defect of good Manners.

Right Reverend Fathers, The very Title of your Office, pro­claims the Church to be under your oversight; and if you should not take care to stop the Conduits of Corruption where­by she may be infected, it were an oversight in the worst sence. And there is no corruption whereof the Conduit hath more need to be strictly block'd up, than that of Simony; which, if suffered to spread, produceth most deplorable Effects, in draw­ing [Page 199]upon the Church the re­proach of her Enemies, the contempt of her Children, and many inward Diseases, to the hazard of many Souls. Ah! How hath the climbing up of some, by pecuniary Passages in­to the Church, opened the mouths of Adversaries, to re­proach us as Thieves and Rob­bers, who enter not in by the Door, nor have any Call from God; and as Hirelings, who serve for bought Benefices? Ah! What a Scandal doth it breed to many Christians? And, how doth it render the Holy Calling contemptible generally amongst the Vulgar, and even amongst those who otherwise have thoughts of Veneration for it, when they see it pro­stitute to Merchandise, and made a Matter of buying and selling? I am sure, amongst all the Causes of the contempt [Page 200]of the Clergy, there is nothing that exposeth them more to contempt, than this, to see them turn so ignominious Ped­lers, as to make Merchandise of Spiritual Commodities. And what evil Consequences may their Ministery produce, who enter upon it by such means, may be easily conjectured, if it be considered, that it holds no less true in the Church than in the Common-wealth, that Im­perium qui malis artibus acqui­sivit, vix unquam bonis artibus exercuit: ‘He that comes to Power by evil means, scarce doth he ever exercise the same Honestly; but makes as small Conscience in his Administra­tion, as he made in his Ac­quisition.’ So that the Souls of People are in no small dan­ger of being obnoxious to all these Evils which may befall them, by the corrupt Ministery [Page 201]of those whose Disposition leads them, when they are in, to serve the same Master by whose help they entred. Now you, Dear Fathers, are they, to whose care it belongs to reme­dy these Evils: It is your Pa­storal Rod that must drive Si­mon Magus to the Doors, and shut them against him; that so the Church may enjoy a pure Ministery, the Flock may be delivered from Danger, the Pastors from Reproach and Contempt, and you your selves from those Scandals which the Adversaries of your Govern­ment are ready to cast upon you, as Connivers at all Cor­ruption. And, what to this ef­fect is requisite to be done, in confidence of your charitable Indulgence, I humbly give my Opinion and Thoughts.

First, Much deliberation and circumspection is requisite, in the granting of License to Young Men to step out to Preach the Gospel. For, since the Apostle hath given warning, 1 Tim. 5.22. to lay hands suddenly on no Man; this be­ing the first step in order to Imposition of Hands, and an Act which puts them in some capacity for Ordination, is not to be done suddenly either: For, we find by experience, that assoon as Youths are Li­censed to step up in a Pulpit, it is, for the most part, their next work, immediately to lay themselves out for a Charge in the Ministery: And, if they be either of covetous, or ambi­tious Inclinations, they cannot have patience to wait upon the occasion of a fair Call, but be­ing sparr'd forward by the hot Desires either of Lucre, or Pre­ferment; if they find out a [Page 203]covetous Patron, they presently join with him in a Simoniacal Bargain. And there being such a multitude of these Young Preachers, they so throng one another, that commonly the more modest, and more wor­thy, are thrust beside the Door, by those, who, resolving to make up what is wanting in their Worth, by the diligence of their Endeavours, do more actively bestir themselves, and fet their Friends awork, by all imaginable means of Money and Bribery, to attain their end. For preventing whereof, it may with good reason be supposed, that License for Preaching should be granted to none, but upon serious and mature deli­beration, and after a circum­spect and diligent Search and Enquiry into their Qualificati­ons, not only of Literature, but of their Inclinations and Dispo­sitions, [Page 204]of their Humility, So­briety, Prudence, and Piety in their Conversation. And then, there would be no such multi­tude, nor such justling for Pla­ces.

Secondly, Another Mean for the remedying of this Evil, is, to revive somewhat of the an­cient Discipline of the Church against it, and to inflict upon those whom you shall find guilty of this Sin of Simony, either in cenatu, aut effectu, in Endeavour, or in Deed, Cen­sures proportionable to their Guilt. This Rod of Ecclesia­stical Censure, is that Scourge which your Lord and Master hath put into your hands, whose Example should stir up your Zeal, therewith to drive the Buyers and Sellers out of the Temple. Your Severity against the Guilty, will not only prove [Page 205]an awful curb to restrain others from venturing upon that Sin; but will also create an abhor­rency of it, in those who be­fore harboured lighter Senti­ments thereof; and will pro­claim your own Innocency, and holy Fervour, for purging of the Church, to the Silencing of those who reproach you. But, if you prove luke-warm in this Affair, then consider what Gre­gory the Great says, (as I have told before,) A pud Gra­tian. Caus. 1 Qu. 1. Can. Quisquis per pecu­niam. Participem se red­dit alienae Simoniae, quisquis con­tra Simoniacam Haeresin, pro of­ficii sui loco, vehementer non ex­arserit: ‘He rendreth him­self partaker of another Man's Simony, whosoever, ac­cording to his Place and Cal­ling, is not vehemently zea­lous against it.’ Or, if you do not inflict a Censure proporti­onable to the Crime, you not only thereby draw upon your [Page 206]selves a suspicion, that you have not a just sense of the hain­ousness thereof, but you also encourage others to adven­ture upon it with the great­er confidence: For, ubi leves poenae, ibi gravia scelera; great Vices spread the more when they are lightly punished. I shall not say, how the Church of old would have censured those whom they had found, though but by their Endea­vours, guilty of this Sin, in de­claring them altogether incapa­ble of the Priesthood; but I'm sure, for such Transgressours, there should be appointed some considerable time of Penance, for their own Humiliation, and for Terrour to others, e'er e­ver again they be rendred ca­pable of that Sacred Office.

Thirdly, When any Man ad­dresseth himself to you clothed [Page 207]with a Presentation, it were fit you should seek to be in­formed, by what means he came by it; and if you find any probable ground for su­spicion of Simony, that you suspend your procedure till it be cleared: And so much the rather, if he be a Person be­twixt whose Parts and the Charge to which he is Present­ed, there is a great Dispropor­tion: For, that may give just ground of jealousie, that all is not sound. For, though it be the Patron's Right to give him a Title, yet it is yours to look to the Purity of his Entry, and to be judges of his fitness for the Charge; wherein, if you find not satisfaction, you should be lother to lay your Hands up­on his Head, than to lay them upon Thorns.

I know, that in such Cases, you may readily have in your [Page 208]prospect many Inconveniencies, and dangerous Consequences, which this may draw upon you, flowing from the displea­sure of Patrons, or of such great Persons as may be inte­ressed; at whose Hands you may fear much trouble which they may breed you, together with the loss of their Favour, and the worst Effects which their passionate Resentments can threaten. But, may I not be­seech you to turn away your Eyes from what may follow upon your Doing, and to fix them upon what is your Du­ty to do? For, he who rec­koneth the Sequels before his Duty, will make his Con­science truckle to his Fears. And as Cyprian says, Epist. 55. Ad Cornel. Actum est de Episcopatus vigore, & de Ec­clesiae gubernandae sublimi ac Di­vina potestate, — si ad hoc ven­tum est, ut perditerum minas, at­que [Page 209]insidias pertimiscamus: ‘There's an end of Episco­pal Authority, and the Sublime and Divine Power of Governing the Church, if it be come to this pass, that we fear the Threats of evil Men, and the Snares they may lay for us.’ But, I hope, the fears of these things from Men, will neither move you, to shrink from your Du­ty, nor to comply with them in Sin; since you know, that your Lord and Master hath so often warned you, Jer. 1.8. Ezek. 2.6. Matth. 10.28, &c. not to fear Men; and, that you will find much more comfort and quiet in your Conscience, when to please God, you displease Man; than, when by gratifying of Man, you displease God. And, there is nothing will discou­rage Simoniacal Designs more, than when Men see you care­ful [Page 210]to countermine them, and boldly to oppose them.

Fourthly, It were most neces­sary, that you should revive somewhat of the ancient Dis­cipline, against Simoniacal Pa­trons. You know, the ancient Canons did smite with Anathe­ma, Lay-Persons, who transact­ed in such execrable Bargains. And truly, there is nothing could give Simony a more mor­tal Wound, than to bring un­der your Censures the Sellers, as well as the Buyers of Spi­ritual Offices, and to exercise the Spiritual Weapons of the Church equally against both.

But Finally, I should wish, That your zeal, and care to strengthen your own Hands, for the purging of this Sin out of the Church, would move [Page 211]you by an unanimous and joint Address to our Sovereign, to Petition his Majesty, to give Strength to your Endeavours by his Authority, in making such Laws, as might not only oblige Patrons, as well as the Persons presented, to purge themselves of Simony before their Presentations be accept­ed; but as might also make them lyable to such civil San­ctions (if found guilty,) as have sometimes been imposed by the Laws of other Religi­ous and Pious Princes. And I am confident, such an Address would not only be acceptable, But would have a good effect.

But now I shall say no more; and if any will condemn me for having said too much, I hope he will justifie me, for whom I can never say enough; [Page 212]and who knows, that all I have said, hath been from a sincere Heart, and zealous Design for the Purity of his Church, and Glory of his Blessed Name; whose Glory I desire my be the end of all my Labours.