按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
affinity with the purifications of the Law； and says； 9： In
vain do they worship Me with the commandments of men。 He；
therefore； does not exact an unprofitable service。 Shortly
after He adds： Not that which goeth into the mouth defileth a
man。 So also Paul； Rom。 14； 17： The kingdom of God is not meat
and drink。 Col。 2； 16： Let no man； therefore； judge you in
meat； or in drink； or in respect of an holy…day； or of the
Sabbath…day； also： If ye be dead with Christ from the
rudiments of the world； why； as though living in the world；
are ye subject to ordinances： Touch not； taste not； handle
not！ And Peter says； Acts 15； 10： Why tempt ye God to put a
yoke upon the neck of the disciples； which neither our fathers
nor we were able to bear？ But we believe that through the
grace of the Lord Jesus Christ we shall be saved； even as
they。 Here Peter forbids to burden the consciences with many
rites； either of Moses or of others。 And in 1 Tim。 4；1。3 Paul
calls the prohibition of meats a doctrine of devils； for it is
against the Gospel to institute or to do such works that by
them we may merit grace； or as though Christianity could not
exist without such service of God。
Here our adversaries object that our teachers are opposed to
discipline and mortification of the flesh； as Jovinian。 But
the contrary may be learned from the writings of our teachers。
For they have always taught concerning the cross that it
behooves Christians to bear afflictions。 This is the true；
earnest； and unfeigned mortification； to wit； to be exercised
with divers afflictions； and to be crucified with Christ。
Moreover； they teach that every Christian ought to train and
subdue himself with bodily restraints； or bodily exercises and
labors that neither satiety nor slothfulness tempt him to sin；
but not that we may merit grace or make satisfaction for sins
by such exercises。 And such external discipline ought to be
urged at all times； not only on a few and set days。 So Christ
commands； Luke 21； 34： Take heed lest your hearts be
overcharged with surfeiting； also Matt。 17； 21： This kind
goeth not out but by prayer and fasting。 Paul also says； 1
Cor。 9； 27： I keep under my body and bring it into subjection。
Here he clearly shows that he was keeping under his body； not
to merit forgiveness of sins by that discipline； but to have
his body in subjection and fitted for spiritual things； and
for the discharge of duty according to his calling。 Therefore；
we do not condemn fasting in itself； but the traditions which
prescribe certain days and certain meats； with peril of
conscience； as though such works were a necessary service。
Nevertheless； very many traditions are kept on our part； which
conduce to good order in the Church； as the Order of Lessons
in the Mass and the chief holy…days。 But； at the same time；
men are warned that such observances do not justify before
God； and that in such things it should not be made sin if they
be omitted without offense。 Such liberty in human rites was
not unknown to the Fathers。 For in the East they kept Easter
at another time than at Rome； and when； on account of this
diversity； the Romans accused the Eastern Church of schism；
they were admonished by others that such usages need not be
alike everywhere。 And Irenaeus says： Diversity concerning
fasting does not destroy the harmony of faith； as also Pope
Gregory intimates in Dist。 XII； that such diversity does not
violate the unity of the Church。 And in the Tripartite
History； Book 9； many examples of dissimilar rites are
gathered； and the following statement is made： It was not the
mind of the Apostles to enact rules concerning holy…days； but
to preach godliness and a holy life ＇； to teach faith and
love＇。
Article XXVII： Of Monastic Vows。
What is taught on our part concerning Monastic Vows； will be
better understood if it be remembered what has been the state
of the monasteries； and how many things were daily done in
those very monasteries； contrary to the Canons。 In Augustine's
time they were free associations。 Afterward； when discipline
was corrupted； vows were everywhere added for the purpose of
restoring discipline； as in a carefully planned prison。
Gradually； many other observances were added besides vows。 And
these fetters were laid upon many before the lawful age；
contrary to the Canons。
Many also entered into this kind of life through ignorance；
being unable to judge their own strength； though they were of
sufficient age。 Being thus ensnared； they were compelled to
remain； even though some could have been freed by the kind
provision of the Canons。 And this was more the case in
convents of women than of monks； although more consideration
should have been shown the weaker sex。 This rigor displeased
many good men before this time； who saw that young men and
maidens were thrown into convents for a living。 They saw what
unfortunate results came of this procedure； and what scandals
were created； what snares were cast upon consciences！ They
were grieved that the authority of the Canons in so momentous
a matter was utterly set aside and despised。 To these evils
was added such a persuasion concerning vows as； it is well
known； in former times displeased even those monks who were
more considerate。 They taught that vows were equal to Baptism；
they taught that by this kind of life they merited forgiveness
of sins and justification before God。 Yea； they added that the
monastic life not only merited righteousness before God but
even greater things； because it kept not only the precepts；
but also the so…called 〃evangelical counsels。〃
Thus they made men believe that the profession of monasticism
was far better than Baptism； and that the monastic life was
more meritorious than that of magistrates； than the life of
pastors； and such like； who serve their calling in accordance
with God's commands； without any man…made services。 None of
these things can be denied； for they appear in their own
books。 ＇Moreover； a person who has been thus ensnared and has
entered a monastery learns little of Christ。＇
What； then； came to pass in the monasteries？ Aforetime they
were schools of theology and other branches； profitable to the
Church； and thence pastors and bishops were obtained。 Now it
is another thing。 It is needless to rehearse what is known to
all。 Aforetime they came together to learn； now they feign
that it is a kind of life instituted to merit grace and
righteousness； yea； they preach that it is a state of
perfection； and they put it far above all other kinds of life
ordained of God。 These things we have rehearsed without odious
exaggeration； to the end that the doctrine of our teachers on
this point might be better understood。
First； concerning such as contract matrimony； they teach on
our part that it is lawful for all men who are not fitted for
single life to contract matrimony； because vows cannot annul
the ordinance and commandment of God。 But the commandment of
God is 1 Cor。 7； 2： To avoid fornication； let every man have
his own wife。 Nor is it the commandment only； but also the
creation and ordinance of God； which forces those to marry who
are not excepted by a singular work of God； according to the
text Gen。 2； 18： It is not good that the man should be alone。
Therefore they do not sin who obey this commandment and
ordinance of God。
What objection can be raised to this？ Let men extol the
obligation of a vow as much as they list； yet shall they not
bring to pass that the vow annuls the commandment of God。 The
Canons teach that the right of the superior is excepted in
every vow； ＇that vows are not binding against the decision of
the Pope；＇ much less； therefore； are these vows of force which
are against the commandments of God。
Now； if the obligation of vows could not be changed for any
cause whatever； the Roman Pontiffs could never have given
dispensation for it is not lawful for man to annul an
obligation which is simply divine。 But the Roman Pontiffs have
prudently judged that leniency is to be observed in this
obligation； and therefore we read that many times they have
dispensed from vows。 The case of the King of Aragon who was
called back from the monastery is well known； and there are
also examples in our own times。 ＇Now； if dispensations have
been granted for the sake of securing temporal interests； it
is much more proper that they be granted on account of the
distress of souls。＇
In the second place； why do our adversaries exaggerate the
obligation or effect of a vow when； at the same time； they
have not a word to say of the nature of the vow itself； that
it ought to be in a thing possible； that it ought to be free；
and chosen spontaneously and deliberately？ B