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Title: De Duodecim Abusionibus Saeculi
Author: Saint Patrick
Release date: October 4, 2024 [eBook #74516]
Language: Latin
Original publication: Paris: D'Amboise, Pres La Barriere D'Enfer, ou Petit-Montrouge
*** START OF THE PROJECT GUTENBERG EBOOK DE DUODECIM ABUSIONIBUS SAECULI ***
DE DUODECIM ABUSIONIBUS SAECULI.
TRACTATUS ATTRIBUTI SANCTO PATRICIO,
PERPERAM CYPRIANO ET AUGUSTINO ADSCRIPTUS.
CAPUT PRIMUM.
Primus abusionis gradus est, si sine bonis operibus sapiens et
praedicator fuerit, qui quod sermone docet, actibus explere negligit.
Auditores enim doctrinae, dicta facere contemnunt, cum praedicatoris
opera a praedicationis verbis discrepare conspiciunt. Numquam enim fit
efficax constituentis auctoritas, nisi eam effectu operis cordi
affixerit audientis, praesertim 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, tenebrae sunt;
ipsae tenebrae quantae 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 vindictae subjaceant, si plurimis perditionis occasionem
abundantius praestent. Nam et ipse Salomon dum multae sapientiae
transgressionem incurrit, totius Israeliticae plebis regni
dispersionem solius sui merito praestitit. Quibus ergo committuntur
multa, majora perdunt; si non recte dispensaverint rectoris sui
munera, quae perceperunt. Cui enim plus committitur ab eo plus
exigitur. _Et servus qui domini sui voluntatem intelligens non facit,
acrioribus et gravioribus flagellis vindictae 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 praesentis saeculi florida aetas transacta deseruit. Sicut namque
in lignis ipsa reproba arbor comparet, quae 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 haec omnia
ruituram jamjamque domum corporis cito praenuntiant. Quid ergo
superest, nisi ut dum hujus vitae defectus appropinquat, nihil aliud
cogitare quam quomodo futura habitatio prospere comprehendatur,
quisque senex appetat? Juvenibus enim incertus hujus vitae terminus
instat, senibus vero cunctis maturior ex hac luce exitus breviter
concordat. Cavendae sunt ergo homini duae particulae, quae 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 aetas, ne istae juvenescentes particulae
totam sui harmoniam decipiant, et per res ineptas reliqui corporis
gravitatem illudant. Unicuique enim considerandum est, quid aetate
eminenti dignum sit; ut hoc agat, quod nec vitam, nec aetatem, 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 praebere denegat.
Propter quod et Dominus Jesus in temporibus suae carnis, dum adhuc ad
legitimam aetatem doctoris non pervenerat, obedienter ministrationem
parentibus suis praestitit. 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 quae 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 aetatem a filiis praebendus esse ostenditur. Quatuor etenim
modis per Scripturas divinas patres vocantur; hoc est, natura, gente,
admonitione, et aetate. De patre namque naturali Jacob ad Laban
loquitur: _Nisi timor patris mei Isaac adfuisset, tulisses omnia quae
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). AEtate
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 praebenda erit. Quomodo ergo
honoratus in senectute apparebit, qui disciplinae laborem in
adolescentia non sustinuerit? Quodcumque etenim homo laboraverit, hoc
et metet. _Omnis namque disciplina in praesenti non videtur esse
gaudii, sed maeroris; postea vero fructum pacatissimum exercitatio per
eam reddet justitiae_ (_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
adolescentiae disciplinae alicujus exercitatione non laboraverit.
Disciplina igitur absque obedientia, qualiter fieri potest? Adolescens
ergo sine disciplina, adolescens sine obedientia est: quoniam et ipsa
obedientia, quae omnium disciplinarum mater est, magna exercitatione
indiget; quae 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 quae custodienda in posterum recondit, indigentibus et nihil
habentibus non distribuit: per quod efficitur, ut dum in terra
quaesita diligenti cura custodit, coelestis patriae 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 quae habes, et da pauperibus, et
veni, sequere me, et habebis thesaurum in coelo_ (_Matth_. XIX, 21).
Quem thesaurum nullus umquam hominum habere potest, nisi qui
pauperibus solatia praestat, 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 coelestis perdere perennem jucunditatem, et aeternos inferni
cruciatus, absque consolationis praestolatione subire? Quod igitur
aliquando per necessitatem amittendum est, pro aeterna remuneratione
sponte distribuendum est. _Omnia enim quae videntur, temporalia sunt,
quae non videntur aeterna sunt_ (II _Cor_. V, 18). Quamdiu namque
temporales sumus, temporalibus temporalia deserviunt, et cum hinc
transierimus, aeternis aeterna solatia praestabuntur. Idcirco non
debemus diligere ea quae non semper habebimus; praesertim cum expertem
rationis avarum divitem, thesauri sui et agri, et omnia quae habet,
ostendant; quia toto cordis intuitu illas res amat quae 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 tuae dilectioni cum dilectione omnia praebet?
Propter hoc igitur non diligi mundus, sed diligi proximus a Deo
praecipitur; quia proximus vicem sui amoris potest rependere, quod
mundus minime posse non dubitatur. Sic enim inimicum esse diligendum
Dominus praecepit, ut illa dilectio amicum illum ex inimico efficiat.
Quisquis ergo dives cupidus vult aeternas habere divitias,
distribuendo egenis praestet 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
praeteribant 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
aeternam 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 refraenat, lites devitat, iram
mitigat, libidinem occupat, cupiditatem temperat, lasciviam castigat,
ebrietatem cavet, verba non multiplicat, gulae 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 praesenti
saeculo, nec remunerationem a Deo exspectat in futuro. Pudica vero
vita, famam bonam inter homines habet, et de spe futurae beatitudinis
gaudet. Praesentibus semetipsam imitabilem facit, posteris memoriam
amabilem relinquit. Bonis semper moribus delectatur et consentit, et
assiduis Scripturarum meditationibus et eloquiis animam vegetat.
Bonorum praecedentium exempla custodit, et inseparabilia perfectis
contubernia nectit. Duobus ergo modis constat verae pudicitiae
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 incoepto bono opere
apparere, nulli contumeliam aut ruborem incutere, neminem blasphemare,
senes non irridere, bonis non invidere, meliori non controversari; de
his quae ignoras, non tractare, et ea quae scis non omnia proferre:
haec enim proximis amabilem hominem reddunt, et Deo acceptabilem
faciunt. Pudicitia enim animae est, plus propter Dei oculos quam
hominum omnia bona facere; appetitiones turpium cogitationum
compescere; omnes meliores se esse aestimare, nemini invidere; de
semetipso nihil confidere, Dei semper auxilio res omnes committere,
ante Dei oculos semetipsum constituere, haeretica pravitate sensum non
maculare, catholicis per omnia consentire; Deo soli adhaerere,
castitatem aeternae mentis Deo Christo offerre; omnia coepta opera
bona mortis tantum termino finire; praesentes tribulationes animi
fortitudine negligere, parvipendere; in terra praeter proximos nihil
amare, cuncti amoris thesaurum in coelo constituere, et pro omni bono
actu mercedem a Deo in coelestibus sperare. Pudicitia ornamentum
nobilium est, exaltatio humilium, nobilitas ignobilium, pulchritudo
debilium, prosperitas laborantium, solamen maerentium, 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, quae
et ipsa saecularibus dominis necessaria est, quam animi interiori
fortitudine, exerceri debet. Saepe 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 propriae injuriae, sed legis Dei, studeat ut metuatur. Propterea
quoque, dum multi pendent in eo, ipse Deo adhaerere debet, qui illum
in ducatum constituit; qui ad portanda multorum onera, ipsum veluti
fortiorem solidavit. Paxillus enim nisi bene fortiter firmetur, et
alicui fortiori adhaereat, omne quod in eo pendet cito labitur; et
ipse solutus a rigore suae firmitatis, cum oneribus ad terram
delabitur. Sic et princeps nisi suo Conditori pertinaciter adhaeserit,
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 inobedientiae superbiam Deum
offendit. Rex Salomon postquam patris sui David sedem obtinuit, Deus
illum ultra omnes mortales velut ad innumerosi populi gubernationem
sapientiae munere ditavit. E contrario vero Hieroboam, servus
Salomonis, postquam regni domus David occupavit partem, ad idolorum
cultum decem tribus Israel, quae erant in parte Samariae, diverterat.
Per quae 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 praeest, hoc primitus
animi tota intentione procuret, ut per omnia de Dei adjutorio omnino
non dubitet. Si namque coeperit 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, quae sub
odiosa specie latet, appetitur. Quemadmodum, verbi gratia, bellum
animoso compugnantium conflictu cum odiosa res sit, propter amorem
victoriae et libertatis peragitur; et multae aliae dilectae 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 praesente 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 quae in mundo sunt_ (_I Joan_. II, 15). Mundi enim amor et Dei
pariter in uno corde cohabitare non possunt, quemadmodum iidem oculi
coelum 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 quae ad haec pertinent, non diligi
praecipitur; sed proximus, propter quem haec omnia facta sunt, amari
jubetur. Haec enim omnia praedicta, velut non mansura, ad coelestem
patriam pergentes concomitari nequeunt. Proximi vero velut mansuri
regis cohaeredes, semetipsos licenter invicem diligunt. Quod ergo
semper in mundo non manet, et cum mundo pariter deficiet, et ipse
mundus non amari praecipitur; proximus autem, qui est pars regni
coelestis, in terra et inter ima elementa, a regni coelorum
appetitoribus non incongrue amatur, dum in suprema illa patria in
aeternum cohaeres habebitur. Propterea vero mundus praesens non diligi
imperatur, ne a Dei dilectione alienus, saeculi 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 coaequatur. 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 praecepit: _Nolite vocari rabbi; unus est enim
pater vester, qui in coelis est. Omnes enim vos fratres estis_
(_Matth_. XXIII, 8), quibus ad supplicandum imperavit, cum dicit: _Sic
autem orabitis: Pater noster qui in coelis, sanctificetur nomen tuum_
(_Matth_. VI, 9). Frustra ergo contendit patrem se habere in terra,
qui patrem et patriam profitetur se habere in coelo. Cujus patriae
nemo possessor efficitur, nisi qui de terrenae patriae contentione
securus habetur.
CAPUT VIII.
Octavus abusionis gradus est, pauper superbus, qui, nihil habens, in
superbiam extollitur: cum e contrario divitibus saeculi 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
superbiae tumore inflatam mentem contra Deum erigere? Per quod vitium
lapsi corruerunt, qui in summo coeli conditi erant culmine. Quid ergo
vult quasi potens in terra superbire, qui prae 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 coelorum_
(_Matth_. V, 3). Recta namque dispensatione misericors judex coeli
regnum illis committit quibus regni terrarum participationem inter
mortales abstulit, ut ipse dives in coeli sede appareat qui in terra
penitus nihil procurat. Cavendum ergo pauperibus est ne, dum per
egestatem et necessitatem terrenum regnum praetereunt, per mentis
etiam impudentiam coelorum regna amittant. Cum enim Dei dispensatione
paupertatem necessariam acceperunt, in ipsorum arbitrio pendet utrum
pauperes spiritu sint. Non quibuscumque namque pauperibus coeli 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 coelorum plus valet mentis humilitas, quam
praesentium 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 ineptae
divitiae 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. _Vae enim terrae
cujus rex puer est, et cujus principes mane comedunt_ (_Eccle_. X,
10). Haec regni prosperitatem in praesenti faciunt, et regem ad
coelestia regna meliora perducunt. Qui vero regnum non secundum hanc
legem dispensat, multas nimirum adversitates imperii tolerabit.
Idcirco enim pax saepe populorum rumpitur, et offendicula etiam de
regno suscitantur, terrarum quoque fructus diminuuntur, et servitia
populorum praepediuntur, multi et varii dolores prosperitatem regni
inficiunt, charorum et liberorum mortes tristitiam conferunt, hostium
incursus provincias undique vastant, bestiae armentorum et pecorum
greges dilacerant: tempestates aeris et hyemis terrarum foecunditatem
et maris ministeria prohibent, et aliquando fulminum ictus segetes et
arborum flores et pampinos exurunt. Super omnia vero regis injustitia,
non solum praesentis imperii faciem offuscat, sed etiam filios suos et
nepotes, ne post se regni haereditatem 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 saeculo valeat, intuentibus perspicue patet.
Est enim pax populorum tutamen patriae, immunitas plebis, munimentum
gentis, cura languorum, gaudium hominum, temperies aeris, serenitas
maris, terrae foecunditas, solatium pauperum, haereditas filiorum, et
sibimet ipsi spes futurae beatitudinis. Attamen sciat rex quod, sicut
in throno hominum primus constitutus est, sic et in poenis, si
justitiam non fecerit, primatum habiturus est. Omnes namque quoscumque
peccatores sub se in praesenti habuit, supra se modo implacabili, in
illa poena 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 graecum sit, speculator interpretatur. Quare vero
speculator ponitur, et quid a speculatore requiritur, Dominus ipse
denudat, cum sub Ezechielis prophetae 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 Ecclesiae: si Ecclesiam
non audierit, sit tibi sicut ethnicus et publicanus_ (_Matth_. XVIII,
15). Tali ordine expellendus est quicumque doctori vel episcopo
adhaerere 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. Caeterum 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 doctrinae fidelem sermonem; antequam
episcopus sit, non plures habens uxores quam unam; non percussor, non
bilinguis, non ebriosus, non neophytus, ut per haec ipse ostendat in
opere, quod alios docet in sermone doctrinae (I _Tim_. III, 2).
Caveant ergo negligentes episcopi quod in tempore vindictae 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, quae, cum
disciplinae exercitationibus non servit, communi se perditionis laqueo
constringit: iram etenim Domini absque disciplinae rigore non evadit.
Atque idcirco Psalmistae vocibus indisciplinatae plebi praedicatur:
_Apprehendite disciplinam, ne quando irascatur Dominus_ (_Psal_. II,
12). Disciplina vero morum est ordinata correctio et majorum
praecedentium 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 coelestis regni
haereditatem non capiunt: si filii autem paternae disciplinae
correctiones ferunt, et haereditatem quandoque recipcre posse non
desperent. De qua etiam disciplina Esaias quidem indisciplinatae plebi
praedicat, 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 Ecclesiae
Christi scindit disciplinam. Sicut enim tunica totum corpus praeter
caput tegitur, ita disciplina, omnis Ecclesia, praeter Christum, qui
caput est Ecclesiae et sub disciplina non est, protegitur et ornatur.
Ipsa vero tunica contexta desuper fuerat per totum, quia eadem
disciplina Ecclesiae a Domino de coelo 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 Ecclesiae 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 praevaricatoris 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: _Multae viae videntur
hominibus rectae, et novissima earum deducunt ad mortem_ (_Prov._ XIV,
12). Quae utique multae perditionis viae tunc inceduntur, cum una
regalis via, lex Dei videlicet, quae 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 Judaeus,
nec Graecus, 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 praedicationis data est, quando tonitruum
Evangelii per cunctas saeculi partes intonuit, quando Gentes quae 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 unaquaeque gens habet testem resurrectionis; quando
ipse Dominus protestatur, dicens: _Ecce ego vobiscum sum omnibus
diebus usque ad consummationem saeculi_ (_Matth_. XXVIII, 20). Non
itaque simus sine Christo in hoc tempore transitorio, ne sine nobis
Christus esse incipiat in futuro.
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