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in is os no usu on an other accoluit than a an additionalani subordinato assistanc to thos things. For nothin is more abominablo to God than when men attemptra imposeu pon him by the presentation o signs and eXternat appeni ances instoad os urit of heart. Theros oro e severet reprobates
crite S, thoros ore, is no otii superfluous and useles fatigue, ut the rentes abomination. Alii et to this is nother evit, hichrequire tho mos vigilant cautiora, os it e considerest a umeritorio HS et ori Specios os divine service For ascit is ath in indifferent in it soli , and possesses no ther alii than it derives rom hos en d to hic licit ought o b dire lud, it smOS perniciolis superstition to cons uno it illi ortis commande by God, and necessar in thenaseives, without refere ne to an ulterior object Such was formuri tho soli os tho Manichaeans, in the refutation os, oin Augustine mos olearly Shows that fastin is to se i id in no thor estimation hanon account of thos end whiel Phur montion, and that treceives no approbation rom God utiles it e praeti sed orthoi salie Tho thir error is notis impious, indoed, et it is pregnant illi anger, to ensore it With Xtremo rigour asone os the principat dulios, an to Ytot it illi extruvagantencomtumS, O that mori imagine them Solve to have performe a Work of poculia excollenc When the have asted. In his respect claro not hon Oxcuse the ancient athersi rom havin SOWn soni Seed os superStition, and iVen occasion to the tyrann whiel aster ard arose Their ritings contain Ome Ound and judicio his sentimonis noli subjectos fastin ; ut the also contain Xtravagant pratSe S, Whichelevato it to a rank among the principa VirtueS. XX. nd the supurstitio iis observarice of Lentia a that time generali prevalled, ecauso the common eople ConSidere themSelves a performin an ominent ae of Obedione to God, and the pastor common de ii as a hol imitation os Christ whureas it is lain that Christ assed, noto Setin X- ample to thers, ut in ordo that by such an introduction to the reachin os the gospuli ho might prove tho doctrine notio e a human invention, ut a revelation rom heaven. Andit is surprising that mei of acuto discerninent could e Ver enteriain suo his gros error, hicli is disprove by Such numero usan Satisfactor argum nis. For Christ id not ast osten, Whicli it a nocessar sor hini o do iste intende to estab-
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listi a lam sor annivorsar sests, ut ni once, hile he was preparin t enter ora the promulgation of the go spei. Nor didho fas in the anne os men, ascit bellovox imo do, i ho intendo to stimulatu men to an imitation Os him on the contrary, he exhibitod an Xample calculate tuo attra et the admiration os ali, altior than to excite them to a destre os emulat inglii eXample . In hori, thero asino ther reason sor his ast- in than so that o Moses, hei ho received tho a froni huliandis tho Lord Foris that miraclo was exhibito in Moses, o stab Sh the authorit of tho law, it a necessar thatit hould not o mitte in Christ, est the gospei hould suom to e insorio to tho la . ut rom that time, it neve enteroditato any an 's minit to intro luce uel a formis fastin among the eopte os Israel, unde tho preteX os imitatin Moses nor
an stupidit of the bishops, illi thoi iustis dominion and
tyrannica rigour. Implous a s Nere onacte to bind men's Consciences illi fata chains Tho ut in os animal ood was interdicted a though it ould contaminate them SacrilegioUS opinions ere addod on aster nother, ill the arrivedat an Ocean os errors And that no corruption might be omit-
ted the have bogian to tristo illi God by the mos ridiculsus pretension to Abstinenco. For in the mitis os alioli most exquisite delicacies, the sueti the prat se os sustin V no dat n-ties are then sufficient the neve have ood in greater Plenty, o variet y, o deliciolisnem. Such splendi provision the call
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os the canons, and o prevent thei bella violatod illi impunity. For his end to Vorytishop Was committed the governinent of his clergy, to ut them ne cord in to the canons, an to obligethum to do thei duty. For his purpose ere instituted annualvisitations and synods that is an Ono ere negligent in his duty, he might se admoni Shed, and that any one ho committo a uult might e corrected accordin to his offenco Thebis iops also had thei provinciat councilS, nee Very year, nd
Wn to Severe or Violent against his clergy there asin right ofappeal to tho provincia councilS, QVen though there as Ont a Single complainant. The severos punishment a the deposition os the offender rom his ossico, an his ex uision or a timesrom the communion AndiecauSe this asin perpetua regul
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Siniplomith certain hadows, but these beario more reSemblanceto the ancient Sages, than the mimicryis an ape to tho rationaland considerate conductis men There is a re mari able paSSage in Xenophon, here ho states hom hamos ut ly the Porsiani ad degenerate frona tho virtuos of thei anceStors, and si Om an auster eourse fiso, lini sunt into dolione an essemina cy, but that to concoal their hame, thoy sedulousi obserVed the ancient forins For hereas, in the time of Cyrus, sobriet audiemperance Nero carrie dis fur, that it Was Un necessary, and waSQVen considerestris a disgrace so any one to bio his nose thoirpoSterit continue scrupulousint rosi alii rom his actu ut toabsor the mucus, and reto in the sotid humour producod by their gliit tony, eventili theyalmost putrefied Was hold qui te adoWable. SO, accordin to the ancient rute, it a unlawsul to bring cups
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enod to evor crime. Yot his prohibition clearly ho si Wpestilent are ali thei traditioris sincerit has not ni deprivod tho Chiarchis iapright und ubi pastors, but has formedia horribloguis os normities, and precipitate many ouis into the abyss
doctrine os deviis. Huimur adversaries imagine themselves toliave admirabi evade this charge, heia the misappi it to Montanus, tho TatianistS, Encratites, and other ancient heretios. It refers, a they, O thOS Who have condemned arria geat together; e by no means condemn tu e meret prohibitit to the clergy, froni an opinion that it is no prope for them.
Ascis, though his prophec hadince been accomptishod in those uncient heretics, it might notinis bo applicabie to them; or asis his vorti cavit, that the domo prohibit marriage beenusethe domo prohibit it toruli, oro deservingis the least attention. This is usi ascis a tyrant hould conton that here an e noinjustice in a law, the injustice of hicli ni OppreSSes ne
did not forese What are the triae ornament in hich priesis ought to excel. y this lea, the charge tho postle illi disturbing the ordor ani violatin the decorum of the Church, Who, in delineatin the persect modo os a good bishop among the ther virtuos hicli ho required in him, daren to montion murri age. I lino that the interpret his O mean, fiat noone is hosen a bis opolio hali ave ad a secori Wise. Andes grant that this in torpretatior is no num but that it is erroneous, is evident froni the contexi it sulf bucaus h immediatel aster proscribes lia character the wives of ishops and deacon ought to poSSOSS. laut places marriage among
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the virtuos os a bishodi these mei teach that it is a vice notio se tolerate in the clergy an no content With his gonera censuro tho cui it carna pollution an impuri ty, hic his the langlia ge of Syricius, ne os the pontiffs, recited in their
union illi ho Church. What could e Salii more, in commendation os the dignit os arriages With hat ac cantha b callud impure an pollutod, hicli Xhibit a similitude of the spiritua grae of Christ XXV. No , though thei prohibition is o clearly repugnant to the wordis God, et the find something in the Scriptures tourge in itides enco Tho Levitica priesis, Wheneve it camet their turn to minister at the altar, ere require noto cohabit illi thoir ives, that tho might e pure an immaculate to persorin the sacrifices Nould therei rei exceed inglyunbecomin sor Our Sacramenis, hic hore fur more Xcellentandis dati recurretice, to e admini Stered by marrie men. A though the evangelica ministry and the Levitica priest-hood ero ne and the fame mee On the contrary the Levitica pri est Were antitypes, representin Chri St, WhO, Stho Mediator ulmeon God an man, a to reconcile thes atheroo us by his persec puri ty. No , as it Was impossibiosor inners to Xhibit in ver reSpectis type of his Sanctity, yet in orde to displa Somo ain Shadom oscit, the were command est O puris themselves in a manno beyond What is
Common among men, Whene Ver the approache the Sanctuary beenuSe n hos occasion the properi represente Christ, in appearin ut the tabernacle, hic si Was a type of th heavenlytribunal, a mediator to reconcile tho eople o God A the pastor of the Chiarchio susinini Suchimeo the compari sonis nothin to the purpose. heres ore the apostie, Withou anyeXception considenti pronounces that marriage is honourable
An the apost les theniselves have proved by their Wn Xamplethat marriago is no vnbecoming the Sanctit os an ossice, hoWove excellent sor Paul testifies that tho no onlyaetainediheir Wives, ut took thum abo ut illi them. g)XXVI has also et rayod egregio us impudence, to in Siston thi appenrance filiastit asin neceSSary thin g, to the great disgrace of the ancis ni Church, hicli abo unde With such peculia Divine linowledge, ut a stili more eminent forsanctity. For is they a no regar to the postles, homthe osten have the hardi hoodo treat with contempt, What
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Will the fa os ut the ancient athers, ho it is certain, notonly tolerate marriage in bisnops, ut like visu approuod sit ξ t ould follo that the mus have practi Sed a foui
profanation os sacre things, Since accordin to the notion ear oppoSing the di no celebrato the mysterius of the Lord With th requisite puri ty. The injunctiori os e bac Wasagitat ud in the counci of iceri or there are never antinglitti miniis, absorbet in SuperStition, ho endeavouro muliethemsolves admired by the invention Os Some novel ty. ut what was tho decision The counci coincidod in the opinionos Paphnutius, hi prono unce that in manys cohabitationwith his ruit is is chaStity. V Theres ore murriage continuod o be old sacre amon them nor as it Steemedan disgrace to laeua, o considere a castin an blemisti ontho mini Stry.
XXVII. Asturward solio Ne times distinguished by a too
superstitious admiration os elibacy. Hunc thos frequentand Xtravngant encomtum On Virginity, With hicli carcelyany the Virtue a in genera dee med orthyrio e compared.
meret disinisse stom thoi Ossice.
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XXVIII. Thores ore, hune ver the advocates of this modern tyrann attempto deseri thei colibac Willi the retexi os antiquity, ve halliso sal to reply that the ought to restore the ancient hastit in thei prie sis, o remove ali adulterersand Ornicators, noto Suffer tho se, hom the sorbi the virtuous and chaste societ os a ise, to abaud On themselves illi impunit to ver kin os debauchery to revive the obsolete
discipline by hicli ali indecuricies may be repreSSed, o deli verthe Church rom his flagitious turpitudo by hicli it has been Socion des Ormed. Whon the shal have grante this it illstili e necessar to admonisti them no to impos that a nece SSary Which be in si eo in iiself, dependes On the convenienceos the Church. et I have no made these observations roman opinion that w ought on an condition to admit those canons hicli impos the obligation os celibac on the clergy, but O nableoli more judiciolis to perceive the stronter of Our adversaries in allog in tho authorit os antiquit to bring diSgrace ori hol marriage in priesis. illi respecto the s therS, WhOS Wri tings are X tant, illi the eXception O Jerome, the have notis malignanti detracted rom the virtve os mar-riage, heri the have been expreSsing their Wn Senti mentS. We hali content urselves illi ne testimon Os ChrySo Stom, becata Se he wh was a principat admirer O virgini ty, cannot be suppoSext have been more lavisti than Other in commendation os marriage. He says, The firs degre of hastit is pure virginityri the second is aithsul marriage There fore thesecon Species os virginit is the chaste love os matrimony. V
I is a thin trul to b deplored that the Church, aster iis liberi ha been purchased by tho inestimabie price of theblood os Christ, hould have per so oppresse Withis eruet tyranny, and almost Verwhelmed illi an immense mas ostradition ; ut the genera frenet os individual sho S that ithas no been ithout the justes cause, that God has permitted so much to e done by Satan an his ministers. For it Wasno susticient so them to neglect the command of Christ, and to e dure ver burden imposse ori them by salse eachers, unieS the respectivel added soni os their Nn andis Sunk
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consequence of thoi rivali in ench ther in the contrivanc ofvo ws to ad a Stronger an stricter obligation to the common bondS. As Ne have horun that the Serviceis God Was corrupt-ed by the audacit of thos vilio dominuere ove the Clitarchunde the ille os pastors, inSnaring nhappy conScienceSwith thoi uirius law it illiso b irrelevant here O Xposea indron ovit, in orde to ho that men in the depravi tyos thei hearis have oppoSed ver possibi obstacle to those means by hicli the ought o have been conducted o God. NON, o mali it more evident that Vow have been productive of the mos serious mischiesis, it is necessar to rei nin theroadors of the principies uti eady Stated. In therars place, ehave horun that very thin necessar to the regulation Os apio his and holyis is comprehende in the law. e have also ShoWn that the Lord, in Orde to callis is more effectu allysrom the contrivarice of ne Wortis, has include ut the raiseo righteousnes in simple obedience to his ili. f thesethings e true, the conchision is obvious, that nil the Services Whicli, invent for the purpos os gaining the favo uri God, are nolint ali acceptable to hina, hale ver pleastare the may assor to ursolves and in aci, the Lor himself, in variotis places, no oni opent rejecis them, ut declares them to uolaucis os his ulter abomination. ence arises a dolabi reSpect- in voWs hicli are made ithout the authorit of the express
tho heathen insolenti triste mitti thoi gods Andri sincerelywisti that Christians ad not imitatu them in sueti audaci ty.
This ought neve to have been the enseri ut e See, that for Severat ages nothin has been more common thun his pre
t proceed to an odiou exaggeration, O a particula enumer
tior of the enormit an varieties of this offence butes have thought it prope to malle theSe remarii by the way, O ShOWVOL. II. 55
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vo to God any thin that has noueStimon Os his approbation. FO the maxim os aut that , halsoeve is no os satili is sin, V a While it extend to very action, is ithout doubi principali applicabie hen a mari addresses his thought direct lyrio Od. aut is there argu in respecting the disseretice of ments an is e or an fati ven in hings of the oast
whon it hal have God sor iis uide, dicta ling, a it ere, by
his cassing is charguatile illi affines ; and he ho despises the savour os God by Whicli ho is constitu ted ordis ad things, i gulit os ingratitude B this remarii, Duo no intend that