The Project Gutenberg eBook of De Duodecim Abusionibus Saeculi

Primus abusionis gradus est, si sine bonis operibus sapiens et prædicator fuerit, qui quod sermone docet, actibus explere negligit. Auditores enim doctrinæ, dicta facere contemnunt, cum prædicatoris opera a prædicationis verbis discrepare conspiciunt. Numquam enim fit efficax constituentis auctoritas, nisi eam effectu operis cordi affixerit audientis, præsertim cum et ipse doctor, si in vitiorum amorem delapsus fuerit, alterius doctoris medicamentum suis vulneribus adhibere parvipendit. Unde et ipse Dominus in Evangelio de doctrina pariter et bono opere instruere volens discipulos, qualem in his cautelam haberent admonebat, dicens: Quod si sal evanuerit, in quo salietur ( Matth . V, 13)? Hoc est, si doctor erraverit, a quo iterum doctore emendabitur? Et si lumen, quod in te est, tenebræ sunt; ipsæ tenebræ quantæ erunt ( Matth . VI, 23)? Si namque oculus a videndi officio desierit; quis a manu, vel a pede, vel a reliquo corpore illud ministerium exiget? Quapropter doctores cogitent, ne ampliori vindictæ subjaceant, si plurimis perditionis occasionem abundantius præstent. Nam et ipse Salomon dum multæ sapientiæ transgressionem incurrit, totius Israeliticæ plebis regni dispersionem solius sui merito præstitit. Quibus ergo committuntur multa, majora perdunt; si non recte dispensaverint rectoris sui munera, quæ perceperunt. Cui enim plus committitur ab eo plus exigitur. Et servus qui domini sui voluntatem intelligens non facit, acrioribus et gravioribus flagellis vindictæ vapulabit ( Luc . XII, 47).

CAPUT II.

Secundus abusionis gradus est, si sine religione senex esse inveniatur. Cui cum membra exterioris hominis veterascunt; vires animi, id est, interioris hominis membra, incrementa roboris non capiunt. Plus enim omnibus religioni operam dare senibus competit, quos præsentis sæculi florida ætas transacta deseruit. Sicut namque in lignis ipsa reproba arbor comparet, quæ post flores fructus optimos cultori suo non exhibet: sic et in hominibus ipse reprobus est, quem flos juventutis deseruit, et tamen in sui corporis senectute, bonorum operum maturos fructus proferre parvipendit. Quid enim stolidius fieri potest; si mens ad perfectionem festinare non contendat, quando totius corporis habitus senectute confectus ad interitum properat? Dum oculi caligant, aures graviter audiunt, capilli fluunt, facies in pallorem mutatur, dentes lapsi numero minuuntur, cutis arescit, flatus non suaviter olet, pectus suffocatur, tussis cachinnat, genua trepidant, talos et pedes tumor inflat; etiam homo interior qui non senescit, his omnibus aggravatur. Et hæc omnia ruituram jamjamque domum corporis cito prænuntiant. Quid ergo superest, nisi ut dum hujus vitæ defectus appropinquat, nihil aliud cogitare quam quomodo futura habitatio prospere comprehendatur, quisque senex appetat? Juvenibus enim incertus hujus vitæ terminus instat, senibus vero cunctis maturior ex hac luce exitus breviter concordat. Cavendæ sunt ergo homini duæ particulæ, quæ in illius carne non veterascunt, et totum hominem secum ad peccatum pertrahunt; cor videlicet et lingua: quia cor novas semper cogitationes machinari non desinit; lingua impigre loquitur, quodcumque machinari cor senserit. Caveat ergo senilis ætas, ne istæ juvenescentes particulæ totam sui harmoniam decipiant, et per res ineptas reliqui corporis gravitatem illudant. Unicuique enim considerandum est, quid ætate eminenti dignum sit; ut hoc agat, quod nec vitam, nec ætatem, nec ministerium vile reddat.

CAPUT III.

Tertius abusionis gradus est, adolescens sine obedientia; quo mundus a recte rationis ordine depravatur. Qualiter namque in senectute aliis ministerium imperabit, qui in adolescentia se senioribus obedientem exhibere contemnit? Unde et in proverbio apud veteres habetur, quod dominari nequeat, qui prius alicui servitutem præbere denegat. Propter quod et Dominus Jesus in temporibus suæ carnis, dum adhuc ad legitimam ætatem doctoris non pervenerat, obedienter ministrationem parentibus suis præstitit. Sicut ergo in senibus sobrietas, et morum perfectio requiritur: ita etiam in adolescentibus, obsequium, et subjectio, et obedientia rite debetur. Quapropter et in mandatis legis primum in his quæ ad homines pertinent, patris et matris honor imperatur, quia quamvis carnalis pater non supervixerit, aut indignus fuerit; alicui tamen patri digno et viventi, paternus honor usque ad dignam ætatem a filiis præbendus esse ostenditur. Quatuor etenim modis per Scripturas divinas patres vocantur; hoc est, natura, gente, admonitione, et ætate. De patre namque naturali Jacob ad Laban loquitur: Nisi timor patris mei Isaac adfuisset, tulisses omnia quæ mea sunt ( Gen . XXXI, 42). Gente vero pater dicitur, quando Dominus de rubo ad Moysen loquebatur: Ego sum , inquiens, Deus patrum tuorum, Deus Abraham, Deus Isaac, Deus Jacob ( Exod . III, 6). Ætate autem et admonitione pariter pater dicitur, cum Moyses in cantico Deuteronomii loquitur: Interroga patrem tuum, et annuntiabit tibi; majores tuos, et dicent tibi ( Deut . XXXII, 7). Quod si ergo naturalis pater superstes non fuerit, aut indignus fuerit; admonenti tamen aut seniori adolescentis obedientia præbenda erit. Quomodo ergo honoratus in senectute apparebit, qui disciplinæ laborem in adolescentia non sustinuerit? Quodcumque etenim homo laboraverit, hoc et metet. Omnis namque disciplina in præsenti non videtur esse gaudii, sed mæroris; postea vero fructum pacatissimum exercitatio per eam reddet justitiæ ( Heb . XII, 11). Sicut ergo fructus non invenitur in arbore, in qua pampinus aut flos prius non apparuerit: sic et in senectute honorem legitimum assequi non poterit, qui in adolescentiæ disciplinæ alicujus exercitatione non laboraverit. Disciplina igitur absque obedientia, qualiter fieri potest? Adolescens ergo sine disciplina, adolescens sine obedientia est: quoniam et ipsa obedientia, quæ omnium disciplinarum mater est, magna exercitatione indiget; quæ sui normam studii in Christo Domino sumpsit, qui obediens patri usque ad mortem, crucis ignominiam libenter sustinuit.

CAPUT IV.

Quartus abusionis gradus est, dives sine elemosyna; qui superflua usus sui quæ custodienda in posterum recondit, indigentibus et nihil habentibus non distribuit: per quod efficitur, ut dum in terra quæsita diligenti cura custodit, cœlestis patriæ perennem thesaurum amittat. Ad quem thesaurum Dominus Jesus adolescentem divitem, qui cum de perfectione interrogaverat, ita respondens invitavit: Si vis perfectus esse, vade et vende omnia quæ habes, et da pauperibus, et veni, sequere me, et habebis thesaurum in cœlo ( Matth . XIX, 21). Quem thesaurum nullus umquam hominum habere potest, nisi qui pauperibus solatia præstat, aut per seipsum pauper est. Non ergo dormiat in thesauris tuis, quod pauperes dormire non sinit. Dives namque etsi multa congregaverit, his frui solus nequaquam poterit; quia unius hominis natura multis rebus non succurrit. Quid ergo stultius est quam propter unius hominis victum et vestitum, totam regni cœlestis perdere perennem jucunditatem, et æternos inferni cruciatus, absque consolationis præstolatione subire? Quod igitur aliquando per necessitatem amittendum est, pro æterna remuneratione sponte distribuendum est. Omnia enim quæ videntur, temporalia sunt, quæ non videntur æterna sunt (II Cor . V, 18). Quamdiu namque temporales sumus, temporalibus temporalia deserviunt, et cum hinc transierimus, æternis æterna solatia præstabuntur. Idcirco non debemus diligere ea quæ non semper habebimus; præsertim cum expertem rationis avarum divitem, thesauri sui et agri, et omnia quæ habet, ostendant; quia toto cordis intuitu illas res amat quæ numquam se diligunt. Si enim aurum et argentum, et agros, et vestimenta, et cibos, et metalla, et bruta animalia quis dilexerit, haec omnia vicem sibi amoris rependere non posse, ipsa rerum natura ostendit. Quid ergo a ratione longius est quam diligere, quod te amare non valet; et negligere illum, qui tuæ dilectioni cum dilectione omnia præbet? Propter hoc igitur non diligi mundus, sed diligi proximus a Deo præcipitur; quia proximus vicem sui amoris potest rependere, quod mundus minime posse non dubitatur. Sic enim inimicum esse diligendum Dominus præcepit, ut illa dilectio amicum illum ex inimico efficiat. Quisquis ergo dives cupidus vult æternas habere divitias, distribuendo egenis præstet interim non mansuras. Si enim quod diliget non vendit, nemo potest emere quod cupit. Avari namque ideo in judicio a rectissimo judice nuncupantur maledicti, quia qui præteribant eorum habitacula non dicebant: Benedictio Domini super vos, benediximus vobis in nomine Domini ( Psal . CXXVIII, 8). Infelices ergo sunt avari divites, qui propter res transitorias, in æternam damnationem dilabuntur; et e contrario: Beati sunt misericordes, quia misericordiam consequentur ( Matth . V, 7). Felix est ergo misericors, dum in hac virtute non substantiam, sed affectum Deus requirit.

CAPUT V.

Quintus abusionis gradus est, femina sine pudicitia. Sicut enim omnes bonos mores procurat et custodit in viris prudentia, sic et in feminis cunctos honoris actus nutrit et fovet et custodit pudicitia. Pudicitia namque castitatem custodit, avaritiam refrænat, lites devitat, iram mitigat, libidinem occupat, cupiditatem temperat, lasciviam castigat, ebrietatem cavet, verba non multiplicat, gulæ concupiscentias purgat, furtum omnino damnat. Quid plura? Omnia vitia restringit; et omnes virtutes, et quidquid coram Deo et bonis hominibus laudabile est nutrit. Impudica namque vita nec laudem ab hominibus in præsenti sæculo, nec remunerationem a Deo exspectat in futuro. Pudica vero vita, famam bonam inter homines habet, et de spe futuræ beatitudinis gaudet. Præsentibus semetipsam imitabilem facit, posteris memoriam amabilem relinquit. Bonis semper moribus delectatur et consentit, et assiduis Scripturarum meditationibus et eloquiis animam vegetat. Bonorum præcedentium exempla custodit, et inseparabilia perfectis contubernia nectit. Duobus ergo modis constat veræ pudicitiæ exercitatio, id est corporis habitu et superficie et animi affectu inferno. Per exteriorem modum coram Deo, providemus opera bona. Pudicitia namque corporis est, alienas res non appetere, et omnem immunditiam devitare, ante horam congruam non gustare velle, risum non excitare, verba vana et falsa non loqui; habitum per omnia ordinatum, compositionemque convenientem tam capillorum quam vestium, sicut decet, habere; cum indignis contubernia non inire; supercilioso intuitu neminem aspicere, vagari oculos non permittere; pompatico et illecebroso gressu non incedere; nulli inferior in incœpto bono opere apparere, nulli contumeliam aut ruborem incutere, neminem blasphemare, senes non irridere, bonis non invidere, meliori non controversari; de his quæ ignoras, non tractare, et ea quæ scis non omnia proferre: hæc enim proximis amabilem hominem reddunt, et Deo acceptabilem faciunt. Pudicitia enim animæ est, plus propter Dei oculos quam hominum omnia bona facere; appetitiones turpium cogitationum compescere; omnes meliores se esse æstimare, nemini invidere; de semetipso nihil confidere, Dei semper auxilio res omnes committere, ante Dei oculos semetipsum constituere, hæretica pravitate sensum non maculare, catholicis per omnia consentire; Deo soli adhærere, castitatem æternæ mentis Deo Christo offerre; omnia cœpta opera bona mortis tantum termino finire; præsentes tribulationes animi fortitudine negligere, parvipendere; in terra præter proximos nihil amare, cuncti amoris thesaurum in cœlo constituere, et pro omni bono actu mercedem a Deo in cœlestibus sperare. Pudicitia ornamentum nobilium est, exaltatio humilium, nobilitas ignobilium, pulchritudo debilium, prosperitas laborantium, solamen mærentium, augmentum omnis pulchritudinis, decus religionis, defensio criminum, multiplicatio meritorum, creatoris omnium Dei amicitia.

CAPUT VI.

Sextus abusionis gradus est dominus sine virtute, quia nihil proficit dominandi habere potestatem, si dominus ipse non habeat virtutis rigorem. Sed hic virtutis rigor, non tam exteriori fortitudine, quæ et ipsa sæcularibus dominis necessaria est, quam animi interiori fortitudine, exerceri debet. Sæpe enim dominandi per animi negligentiam perditur fortitudo, sicut in Heli sacerdote factum fuisse comprobatur; qui dum severitate judicis peccantes filios non coercuit, in eorum vindictam, Dominus velut consentienti ferociter non pepercit. Tria ergo necessaria hos qui dominantur habere oportet: terrorem scilicet, et ordinationem, et amorem. Nisi enim ametur dominus pariter et metuatur, ordinatio illius constare minime potest. Per beneficia ergo et affabilitatem procuret ut diligatur, et per justas vindictas, non propriæ injuriæ, sed legis Dei, studeat ut metuatur. Propterea quoque, dum multi pendent in eo, ipse Deo adhærere debet, qui illum in ducatum constituit; qui ad portanda multorum onera, ipsum veluti fortiorem solidavit. Paxillus enim nisi bene fortiter firmetur, et alicui fortiori adhæreat, omne quod in eo pendet cito labitur; et ipse solutus a rigore suæ firmitatis, cum oneribus ad terram delabitur. Sic et princeps nisi suo Conditori pertinaciter adhæserit, et ipse, et omne quod continet, cito depeirit. Quidam namque per dominandi officium plus Deo appropinquant, quidam imposito sibi dignitatis honore deteriores fiunt. Moyses namque, accepto populi ducatu, familiarius Dei locutionibus utebatur: Saul vero, filius Cis, postquam sceptra regni suscepit, per inobedientiæ superbiam Deum offendit. Rex Salomon postquam patris sui David sedem obtinuit, Deus illum ultra omnes mortales velut ad innumerosi populi gubernationem sapientiæ munere ditavit. E contrario vero Hieroboam, servus Salomonis, postquam regni domus David occupavit partem, ad idolorum cultum decem tribus Israel, quæ erant in parte Samariæ, diverterat. Per quæ exempla evidenter ostenditur, quosdam in sublimiori statu ad majorem perfectionem crescere, quosdam vero per supercilium dominationis ad deteriora defluere. Per quod utrumque intelligitur eos qui ad meliora transcendunt, per virtutem animi et Dei auxilium posse id facere, et eos qui ad deteriora devertuntur, per mentis imbecillitatem pariter et negligentiam errare. Unde et dominum absque virtute fieri non decet, qui virtutem sine Dei auxilio nullatenus habet. Qui etenim multa tuetur, si non habet fortitudinem animi, non valet id agere, quoniam magna magnis infestationibus, vel adversitatibus solent laborare. Omnis ergo qui præest, hoc primitus animi tota intentione procuret, ut per omnia de Dei adjutorio omnino non dubitet. Si namque cœperit in actibus suis auxiliatorem habere Dominum dominorum, nullus hominum contemptui poterit habere ejus dominatum: Non enim est potestas nisi a Deo ( Rom . XIII). Ipse enim elevat de stercore egenum, et sedere facit cum principibus populi sui, et deponit potentes de sede, et exaltat humiles; ut subditus fiat omnis mundus Deo et egeat gloria Dei.

CAPUT VII.

Septimus abusionis gradus est Christianus contentiosus, qui, cum participationem nominis Christi per fidem et Baptismum susceperit, contra Christi dicta et propositum, mundi caduca delectamenta diligit. Omne enim de quo contenditur, aut propter propriam ejus rei dilectionem de qua agitur, aut propter alterius amorem, quæ sub odiosa specie latet, appetitur. Quemadmodum, verbi gratia, bellum animoso compugnantium conflictu cum odiosa res sit, propter amorem victoriæ et libertatis peragitur; et multæ aliæ dilectæ species, sub odioso labore vel formidine, satis contentiose expetuntur. Unde patenter intelligitur nihil contendi posse, nisi propter dilectionem, speratam scilicet et subsequentem amabilem remunerationem. Qui igitur de mundo præsente ex quacumque causa contendit, perspicue ostendit quod illum diligit. Quomodo ergo mundum diligi per Joannem Spiritus sancti sermones interdicunt, qui ait: Nolite diligere mundum, neque ea quæ in mundo sunt ( I Joan . II, 15). Mundi enim amor et Dei pariter in uno corde cohabitare non possunt, quemadmodum iidem oculi cœlum pariter et terram nequaquam conspiciunt. Sed requirendum est si vere in mundo aliquid sit quod amari debeat, et quis sit ille mundus, quem diligi divina eloquia vetant. Terra ergo cum nascentibus ex ea, et metallis, et animantibus, et pulchritudine vestium, et oblectationibus ciborum, et iis quæ ad hæc pertinent, non diligi præcipitur; sed proximus, propter quem hæc omnia facta sunt, amari jubetur. Hæc enim omnia prædicta, velut non mansura, ad cœlestem patriam pergentes concomitari nequeunt. Proximi vero velut mansuri regis cohæredes, semetipsos licenter invicem diligunt. Quod ergo semper in mundo non manet, et cum mundo pariter deficiet, et ipse mundus non amari præcipitur; proximus autem, qui est pars regni cœlestis, in terra et inter ima elementa, a regni cœlorum appetitoribus non incongrue amatur, dum in suprema illa patria in æternum cohæres habebitur. Propterea vero mundus præsens non diligi imperatur, ne a Dei dilectione alienus, sæculi dilector quisque efficiatur. Non ergo debet contendi, quod non licet amari. Igitur Christianus, qui nominis Christi similitudinem tenet, morum quoque ejus similitudinem habere debet. Christianus enim nemo recte dicitur, nisi qui Christo moribus coæquatur. De Christo vero per Prophetam ita scribitur: Ecce filius meus quem elegi, electus meus, complacuit in illo sibi anima mea: ponam Spiritum meum super eum. Non contendet, neque clamabit, neque audiet aliquis in platea vocem ejus ( Is . XLII, 1; Matth . XII, 18). Ecce Christus non contendit, neque clamavit: et tu si morum Christi similitudinem tenere cupis, ne contendas, ne abusivus in Ecclesia Christianus existas. Suis enim sectatoribus Christus præcepit: Nolite vocari rabbi; unus est enim pater vester, qui in cœlis est. Omnes enim vos fratres estis ( Matth . XXIII, 8), quibus ad supplicandum imperavit, cum dicit: Sic autem orabitis: Pater noster qui in cœlis, sanctificetur nomen tuum ( Matth . VI, 9). Frustra ergo contendit patrem se habere in terra, qui patrem et patriam profitetur se habere in cœlo. Cujus patriæ nemo possessor efficitur, nisi qui de terrenæ patriæ contentione securus habetur.

CAPUT VIII.

Octavus abusionis gradus est, pauper superbus, qui, nihil habens, in superbiam extollitur: cum e contrario divitibus sæculi non superbe sapere per apostolum Paulum imperetur. Quid ergo stolidius potest fieri quam illum qui per infirmam miseriam velut in terram abjectus, extremus et humilis incedere et contristari debuerat, supercilioso superbiæ tumore inflatam mentem contra Deum erigere? Per quod vitium lapsi corruerunt, qui in summo cœli conditi erant culmine. Quid ergo vult quasi potens in terra superbire, qui præ omnibus hominibus debuerat humilis apparere? Sed, ne de paupertate sua tristitiam habeant, quid a Deo recepturi sint pauperes attendant; ipse enim inquit: Beati pauperes spiritu, quoniam ipsorum est regnum cœlorum ( Matth . V, 3). Recta namque dispensatione misericors judex cœli regnum illis committit quibus regni terrarum participationem inter mortales abstulit, ut ipse dives in cœli sede appareat qui in terra penitus nihil procurat. Cavendum ergo pauperibus est ne, dum per egestatem et necessitatem terrenum regnum prætereunt, per mentis etiam impudentiam cœlorum regna amittant. Cum enim Dei dispensatione paupertatem necessariam acceperunt, in ipsorum arbitrio pendet utrum pauperes spiritu sint. Non quibuscumque namque pauperibus cœli regna promittuntur, sed his tantummodo in quibus divitiarum inopiam animorum humilitas comitatur. Pauper enim humilis pauper spiritu appellatur, qui, cum egenus foris cernitur, numquam in superbiam elevatur: quoniam ad appetenda regna cœlorum plus valet mentis humilitas, quam præsentium divitiarum temporalis paupertas. Etenim humiles qui bene divitias possessas habent, possunt pauperes spiritu appellari: superbos autem nihil habentes, haud dubium est beatitudine paupertatis privari. De quibus utrisque sancta Scriptura ita loquitur: Est quasi dives nihil habens, et est quasi pauper, cum in multis divitiis sit ( Prov . XIII, 7). Quasi pauper ergo in multis divitiis est dives humilis spiritu; et nihil habens quasi dives est pauper superbus mentis affectu. Nobilis ergo inopia est mentis humilitas, et ineptæ divitiæ sunt animorum enormitas. Providendum est ergo pauperibus, ut semetipsos, quales sint, intelligant; et quia rebus consequi quod cupiunt non valent, mentis tumore superbire desinant.

CAPUT IX.

Nonus abusionis gradus est, rex iniquus. Etenim regem non iniquum, sed correctorem iniquorum esse oportet. Inde in semetipso nominis sui dignitatem custodire debet: nomen enim regis intellectualiter hoc retinet, ut subjectis omnibus rectoris officium procuret. Sed qualiter alios corrigere poterit, qui proprios mores, ne iniqui sint, non corrigit? quoniam in justitia regis exaltatur solium, et in veritate regis solidantur gubernacula populorum. Justitia vero regis est neminem injuste per potentiam opprimere, sine personarum acceptione inter virum et proximum suum juste judicare, advenis et pupillis et viduis defensorem esse, furta cohibere, adulteria punire, iniquos non exaltare, impudicos et histriones non nutrire, impios de terra perdere, parricidas et pejerantes vivere non sinere, ecclesias defendere, pauperes eleemosynis alere, justos super regni negotia constituere, senes et sapientes et sobrios consiliarios habere, magorum, ariolorum pythonissarumque superstitionibus non intendere, iracundiam differre, patriam fortiter et juste contra adversarios defendere, per omnia in Deo confidere, prosperitatibus animum non elevare, cuncta adversa patienter tolerare, fidem catholicam in Deum habere, filios suos non sinere impie agere, certis horis orationibus insistere, ante horas congruas cibum non gustare. Væ enim terræ cujus rex puer est, et cujus principes mane comedunt ( Eccle . X, 10). Hæc regni prosperitatem in præsenti faciunt, et regem ad cœlestia regna meliora perducunt. Qui vero regnum non secundum hanc legem dispensat, multas nimirum adversitates imperii tolerabit. Idcirco enim pax sæpe populorum rumpitur, et offendicula etiam de regno suscitantur, terrarum quoque fructus diminuuntur, et servitia populorum præpediuntur, multi et varii dolores prosperitatem regni inficiunt, charorum et liberorum mortes tristitiam conferunt, hostium incursus provincias undique vastant, bestiæ armentorum et pecorum greges dilacerant: tempestates aeris et hyemis terrarum fœcunditatem et maris ministeria prohibent, et aliquando fulminum ictus segetes et arborum flores et pampinos exurunt. Super omnia vero regis injustitia, non solum præsentis imperii faciem offuscat, sed etiam filios suos et nepotes, ne post se regni hæreditatem teneant, obscurat. Propter piaculum enim Salomonis, regnum domus Israel Dominus de manibus filiorum ejus dispersit. Et propter justitiam David regis, lucernam de semine ejus semper in Hierusalem reliquit (III Reg . XI, 31-35). Ecce quantum justitia regis sæculo valeat, intuentibus perspicue patet. Est enim pax populorum tutamen patriæ, immunitas plebis, munimentum gentis, cura languorum, gaudium hominum, temperies aeris, serenitas maris, terræ fœcunditas, solatium pauperum, hæreditas filiorum, et sibimet ipsi spes futuræ beatitudinis. Attamen sciat rex quod, sicut in throno hominum primus constitutus est, sic et in pœnis, si justitiam non fecerit, primatum habiturus est. Omnes namque quoscumque peccatores sub se in præsenti habuit, supra se modo implacabili, in illa pœna futura habebit.

CAPUT X.

Decimus gradus abusionis est episcopus negligens; qui gradus sui honorem inter homines requirit, sed ministerii sui dignitatem coram Deo, pro quo legatione fungitur, non custodit. Primum namque ab episcopo, quid sui nominis dignitas teneat, inquiratur, quoniam, cum episcopus nomen græcum sit, speculator interpretatur. Quare vero speculator ponitur, et quid a speculatore requiritur, Dominus ipse denudat, cum sub Ezechielis prophetæ persona, episcopo officii sui rationem denuntiat, ita inquiens: Speculatorem dedi te domui Israel. Audiens ergo ex ore meo sermonem, nuntiabis eis ex me. Si autem videris gladium venientem, et tu non annuntiaveris ut revertatur impius a via sua, ipse quidem impius in iniquitate sua morietur, sanguinem autem ejus de manu tua requiram. Si autem tu annuntiaveris, et ille non fuerit reversus, ipse quidem in iniquitate sua morietur, sed tu animam tuam liberasti ( Ezech . III, 17). Decet ergo episcopum, qui omnium speculator positus est, peccata diligenter attendere, et postquam attenderit, sermone, si potuerit et actu corrigere; si non potuerit, juxta Evangelii regulam, scelerum operarios declinare: Si enim , inquit in Evangelio Dominus, peccaverit in te frater tuus, corripe illum inter te et ipsum solum. Si te audierit, lucratus eris fratrem tuum: si te non audierit, adhibe tecum adhuc unum vel duos testes, ut in ore duorum vel trium testium stet omne verbum: si illos non audierit, dic Ecclesiæ: si Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus ( Matth . XVIII, 15). Tali ordine expellendus est quicumque doctori vel episcopo adhærere noluerit. Et qui tali ordine expulsus fuerit, ab alio aliquo doctore vel episcopo non debet recipi. De sacerdote namque scriptum est in lege: Viduam aut repudiatam non accipiat uxorem ( Levit . XXI, 7). Qui ergo illum excommunicatum a catholico, illo non permittente, sibi jungit, jura sacerdotii sancti, in quo Christianorum genus electum est, excedit. Hac ratione episcopum, ad eos quibus in speculationem positus est, esse oportet. Cæterum vero, qualis in semetipso esse debeat, Paulus apostolus exponit: ut ad gradum episcopi veniens sit sobrius, prudens, castus, sapiens, modestus, hospitalis, filios habens subditos cum omni castitate, testimonium habens bonum ab his qui foris sunt, proferens doctrinæ fidelem sermonem; antequam episcopus sit, non plures habens uxores quam unam; non percussor, non bilinguis, non ebriosus, non neophytus, ut per hæc ipse ostendat in opere, quod alios docet in sermone doctrinæ (I Tim . III, 2). Caveant ergo negligentes episcopi quod in tempore vindictæ Dominus per Prophetam conqueritur, dicens: Pastores muti demoliti sunt populum meum, et non pascebant gregem meum pastores, sed pascebant semetipsos ( Ezech . XXXIV, 8); sed potius procurent hi quos constituit Dominus super familiam suam, dare illis cibum in tempore suo mensuram tritici, puram scilicet et probatam doctrinam, quatenus veniente Domino mereantur audire: Euge, serve bone et fidelis, quia supra pauca fuisti fidelis, supra multa te constituam: intra in gaudium domini tui ( Matth . XXV, 23).

CAPUT XI.

Undecimus abusionis gradus est plebs sine disciplina, quæ, cum disciplinæ exercitationibus non servit, communi se perditionis laqueo constringit: iram etenim Domini absque disciplinæ rigore non evadit. Atque idcirco Psalmistæ vocibus indisciplinatæ plebi praedicatur: Apprehendite disciplinam, ne quando irascatur Dominus ( Psal . II, 12). Disciplina vero morum est ordinata correctio et majorum præcedentium regularum observatio. De qua disciplina Paulus apostolus ita loquitur dicens: In disciplina perseverate; tamquam filiis vobis offert se Deus. Quod si extra disciplinam estis, cujus participes facti estis? Omnes enim adulteri, et non filii estis ( Hebr . XII, 8). Qui ergo adulteri, sine disciplina sunt, et cœlestis regni hæreditatem non capiunt: si filii autem paternæ disciplinæ correctiones ferunt, et hæreditatem quandoque recipcre posse non desperent. De qua etiam disciplina Esaias quidem indisciplinatæ plebi prædicat, dicens: Quiescite agere perverse, discite bene facere ( Isa . I, 16). Et ad eamdem Psalmista consona voce compsallit, dicens: Declina a malo, et fac bonum ( Psal . XXIII, 15). Infelix ergo est qui abjicit disciplinam. Audet enim extra milites aliquid qui, Dominum crucifigentes, non ejus sciderunt tunicam, qui Ecclesiæ Christi scindit disciplinam. Sicut enim tunica totum corpus præter caput tegitur, ita disciplina, omnis Ecclesia, præter Christum, qui caput est Ecclesiæ et sub disciplina non est, protegitur et ornatur. Ipsa vero tunica contexta desuper fuerat per totum, quia eadem disciplina Ecclesiæ a Domino de cœlo tribuitur et integratur. De qua Dominus cum ad Patrem ascendisset, postquam resurrexit a mortuis, ad Apostolos suos loquebatur, dicens: Vos autem sedete hic in civitate, quoadusque induamini virtute ex alto ( Luc . XXIV, 49). Tunica ergo corporis Christi disciplina Ecclesiæ est: qui autem extra disciplinam est, alienus est a corpore Christi. Non scindamus igitur illam, sed sortiamur de illa cujus sit ( Joan . XIX, 24); id est, non solvamus quidquam de mandatis Domini, sed unusquisque in quo vocatus est, in eo permaneat apud Dominum.

CAPUT XII.

Duodecimus abusionis gradus est populus sine lege, qui, dum Dei dicta et legum scita contemnit, per diversas errorum vias eumdem perditionis laqueum incurrit. De quibus viis sub persona prævaricatoris populi, humanum genus Propheta ita deplangit: Nos autem sicut oves erravimus, unusquisque in viam suam declinavit ( Isa . LIII, 6), de quibus viis etiam Sapientia loquitur per Salomonem: Multæ viæ videntur hominibus rectæ, et novissima earum deducunt ad mortem ( Prov. XIV, 12). Quæ utique multæ perditionis viæ tunc inceduntur, cum una regalis via, lex Dei videlicet, quæ neque ad dexteram neque ad sinistram declinat, per negligentiam deseritur. De qua scilicet via Dominus Jesus Christus, qui est finis legis ad justitiam onmi credenti, denuntiat: Ego sum via, veritas et vita, neque venit ad Patrem nisi per me ( Joan . XIV, 6). Ad quam viam omnes homines communiter invitat, dicens: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos ( Matth . XI, 28); quia non est personarum acceptio apud Deum ( Rom . II, 11), ubi non est Judæus, nec Græcus, masculus et femina, servus et liber, barbarus et Scytha, sed omnia in omnibus Christus: omnes enim unum sunt in Christo Jesu. Dum ergo Christus finis legis est, qui sine lege sunt, sine Christo fiunt. Igitur populus sine lege, populus sine Christo est. Abusivum ergo in temporibus Evangelii populum sine lege fieri, quando Apostolis in cunctas gentes licentia prædicationis data est, quando tonitruum Evangelii per cunctas sæculi partes intonuit, quando Gentes quæ non sectabantur justitiam, apprehenderunt justitiam; quando qui de longe fuerant, facti sunt prope in sanguine Christi: qui aliquando non populus, nunc autem populus Dei in Christo; quando est tempus acceptabile, et dies salutis, et tempora refrigerii in conspectu Altissimi; quando unaquæque gens habet testem resurrectionis; quando ipse Dominus protestatur, dicens: Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi ( Matth . XXVIII, 20). Non itaque simus sine Christo in hoc tempore transitorio, ne sine nobis Christus esse incipiat in futuro.

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