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trinam dæmoniorum, quia pu- meats 'a doctrine of devils' (1 Tim. gnat cum Evangelio, talia opera iv. 1), because that it is against the

instituere aut facere, ut per ea mereamur gratiam, aut quod non possit existere Christianismus sine tali cultu.

Gospel to appoint or do such works, to the end that by them we may merit grace or justification, or as though Christianity could not exist without such service.

Hic objiciunt adversarii, quod Here our adversaries object nostri prohibeant disciplinam et against us, that our ministers hinmortificationem carnis, sicut Jo- der all good discipline and mortivinianus. Verum aliud depre-fication of the flesh, as Jovinian did. hendetur ex scriptis nostrorum. But the contrary may be seen by our Semper enim docuerunt de cruce, men's writings. For they have alquod Christianos oporteat tol-ways taught, touching the cross, that lerare afflictiones. Hæc est vera, Christians ought to bear afflictions. seria et non simulata mortifica- This is the true, earnest, and untio, variis afflictionibus exerceri feigned mortification, to be exeret crucifigi cum Christo. Insu- cised with divers afflictions, and to per docent, quod quilibet Christi- be crucified with Christ. Moreanus debeat se corporali disci- over they teach that every Chrisplina aut corporalibus exercitiis tian must so by bodily discipline, et laboribus sic exercere et cær- or bodily exercises and labor, exercere, ne saturitas aut desidia cise and keep himself under, that extimulet ad peccandum, non ut plenty and sloth do not stimulate per illa exercitia mereamur gra- him to sin; not that he may by tiam, aut satis faciamus pro such exercises merit grace, or satispeccatis. Et hanc corporalem fy for sins. And this corporal discidisciplinam oportet semper ur- pline should be used always, not gere, non solum paucis et con- only on a few and set days; accordstitutis diebus. Sicut Christus ing to the commandment of Christ: præcipit (Luke xxi. 34). Cavete, 'Take heed lest your hearts be overne corpora vestra graventur cra- charged with surfeiting' (Luke xxi. pula.' Item (Matt. xvii. 21): 'Hoc 34). Again: This kind (of devgenus dæmoniorum non ejicitur ils) goeth not out but by prayer nisi jejunio et oratione.' Et and fasting' (Matt. xvii. 21). And Paulus ait (1 Cor. ix. 27): Cas- Paul saith, I keep under my body,

tigo corpus meum, et redigo in and bring it into subjection' (1 Cor. servitutem. Ubi clare ostendit, ix. 27), where he plainly showeth se ideo castigare corpus, non ut that he did therefore chastise his per eam disciplinam mereatur body; not that by that discipline remissionem peccatorum, sed ut he might merit remission of sins, corpus habeat obnoxium et ido- but that his body might be apt neum ad res spirituales et ad and fit for spiritual things, and to faciendum officium juxta voca- do his duty according to his calltionem suam. Itaque non dam-ing. Therefore we do not connantur ipsa jejunia, sed tradi- demn fasts themselves, but the tiones, quæ certos dies, certos ci- traditions which prescribe certain bos præscribunt, cum periculo days and certain meats, with danconscientiæ, tanquam istiusmodi ger to the conscience, as though opera sint necessarius cultus. such works as these were a neces

sary service.

Yet most of the traditions are

that such a service doth not justify before God, and that it is not to be supposed there is sin in such things,

Servantur tamen apud nos pleræque traditiones, quæ conducunt observed among us which tend unad hoc, ut res ordine geratur in to this end, that things may be done Ecclesia; ut ordo lectionum in orderly in the Church; as, namely, Missa et præcipuæ feria. Sed the order of Lessons in the Mass interim homines admonentur, and the chiefest holidays. But, in quod talis cultus non justificet the mean time, men are admonished coram Deo, et quod non sit ponendum peccatum in talibus rebus, si omittantur sine scandalo. Hæc libertas in ritibus humanis if they be left undone, without scannon fuit ignota Patribus. Nam dal. This liberty in human rites in Oriente alio tempore servave- and ceremonies was not unknown runt Pascha quam Romæ, et to the Fathers. For in the East cum Romani propter hanc dis- they kept Easter at another time similitudinem accusarent Orien- than they did in Rome; and when tem schismatis, admoniti sunt ab they of Rome accused the East of aliis, tales mores non oportere schism for this diversity, they were ubique similes esse. Et Irenæus admonished by others that such cusinquit: 'Dissonantia jejunii fidei toms need not be alike every where. consonantiam non solvit; sicut And Irenæus saith: 'The disagree

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et Dist. XII. Gregorius Papa ment about fasting doth not break significat, talem dissimilitudinem off the agreement of faith.' Benon ledere unitatem Ecclesiæ. Et sides, Pope Gregory, in the 12th Disin Historia Tripartita, lib. nono, tinction, intimates that such divermulta colliguntur exempla dis- sity doth not hurt the unity of the similium rituum, et recitantur Church; and in the Tripartite Hishæc verba: 'Mens Apostolorum tory, lib. 9, many examples of disfuit, non de diebus festis san- similar rites are gathered together, cire, sed prædicare bonam con- and these words are there rehearsed: versationem et pietatem [Glaube The mind of the Apostles was, not und Liebe zu lehren].' to give precepts concerning holidays, but to preach godliness and a holy life [faith and love].'

ART. VI.-De Votis Monachorum.

Quid de votis monachorum

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ART. VI.-Of Monastic Vows.
What is taught among us touch-

apud nos doceatur, melius intel- ing the Vows of Monks will be better liget, si quis meminerit, qualis understood if one call to mind what status fuerit monasteriorum, was the state of monasteries, and quam multa contra Canones in how many things were every day ipsis monasteriis quotidie fie- committed in the monasteries conbant. Augustini tempore erant trary to the Canons. In Augustine's libera collegia, postea, corrupta time cloister-fraternities were free; disciplina, ubique addita sunt but afterwards, when discipline was vota, ut tanquam excogitato car-corrupted, vows were every where cere disciplina restitueretur.

laid upon them, that, as it were in a newly devised prison, the discipline might be restored again.

Over and besides vows, many

Additæ sunt paulatim supra vota aliæ multæ observationes. other observances by little and litEt hæc vincula multis ante tle were added. And these bands justam ætatem contra Canones and snares were cast upon many, injecta sunt. before they came to ripe years, contrary to the Canons.

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Viz., in Decret. P. I. Dist. XII. cap. 10, quod incipit a verbis: 'Novit fraternitas tua.' Vide Corp. jur. Can. ed. Richter, Tom. I. p. 25 sq. (From Bindseil.)

Multi inciderunt errore in Many through error fell into hoc vitæ genus, quibus etiam this kind of life unawares, who, si non deessent anni, tamen ju- though they wanted not years, yet dicium de suis viribus defuit. they wanted discretion to judge of Qui sic irretiti erant, coge- their strength and ability. They bantur manere, etiam si qui- who were once got within these dam beneficio Canonum liberari nets were constrained to abide in possent. Et hoc accidit magis them, though, by the benefit of the etiam in monasteriis virginum, Canons, some might be set at libquam monachorum, cum sexui erty. And that fell out rather in imbecilliori magis parcendum the monasteries of nuns than of esset.

monks; although the weaker sex ought more to have been spared.

This rigor and severity displeased many good men heretofore, when

Hic rigor displicuit multis bonis viris ante hæc tempora, qui videbant puellas et adolescentes they saw young maids and young in monasteria detrudi propter men thrust into monasteries, there victum, videbant, quam infœlici- to get their living. They saw what ter succederet hoc consilium, quae an unhappy issue this counsel had, scandala pareret, quos laqueos what offenses it bred, and what conscientiis injiceret. Dolebant snares it laid Dolebant snares it laid upon consciences. autoritatem Canonum in re pe- They were grieved that the auriculosissima omnino negligi et thority of the Canons was wholly contemni. neglected and contemned in a thing most dangerous.

Ad hæc mala accedebat talis To all these evils there was addpersuasio de votis, quam con- ed such a persuasion concerning stat etiam olim displicuisse ip- vows, as, it is well known, did in sis monachis, si qui paulo former times displease the monks cordatiores fuerunt. Docebant themselves, if any of them were vota paria esse baptismo, doce- somewhat wiser than the rest. bant se hoc vitæ genere me- They taught that vows were equal reri remissionem peccatorum et to baptism; they taught that by justificationem coram Deo. Imo this kind of life they merited readdebant, vitam monasticam non mission of sins and justification betantum justitiam mereri coram fore God; yea, they added that the

Deo, sed amplius etiam, quia monk's life did not only merit rightservaret non modo præcepta, sed eousness before God, but more than etiam consilia Evangelica. Ita that, because it observed not only persuadebant monasticam pro- the commandments, but also the fessionem longe meliorem esse counsels of the Gospel. And thus baptismo, vitam monasticam they taught that the monk's proplus mereri, quam vitam ma- fession was better than baptism; gistratuum, vitam pastorum et that the monk's life did merit similium, qui in mandatis Dei more than the life of magistrates, sine facticiis religionibus suce of pastors, and such like, who, vocationi serviunt.

Nihil horum negari potest, extant enim in libris eorum.

Quid fiebat postea in mona

in obedience to God's commandment, followed their calling without any such religions of man's making.

None of these things can be denied: they are to be seen in their writings.

What occurred afterwards in the
In old time they

steriis? Olim erant schola sa- monasteries? crarum literarum, et aliarum were schools for the study of sadisciplinarum, quæ sunt utiles cred letters, and other branches of Ecclesiæ, et sumebantur inde knowledge, which were profitable pastores et episcopi: nunc alia to the Church; and thence were res est; nihil opus est reci-pastors and bishops taken: but now tare nota. Olim ad discendum the case is altered. It is needless conveniebant: nunc fingunt in- to rehearse what is notorious. In stitutum esse vitæ genus ad promerendam gratiam et justitiam; imo prædicant esse statum perfectionis, et longe præferunt omnibus aliis vitæ generibus a Deo justification; yea, they say it is a ordinatis.

Hoc ideo recitavimus nihil

old time they came together into such places to learn; but now they feign that it is a kind of life taken up to merit remission of sins and

state of perfection, and prefer it to all other kinds of life, the kinds that God ordained.

We have therefore mentioned

odiose exaggerantes, ut melius in- these things, not to excite odium,

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