papal directions. In the time of St. Augustine the monastic life was optional; subsequently when the doctrine and the discipline of monasteries were corrupted, vows were invented in order that the evil might be remedied as it were by a species of incarceration. In addition to these monastic vows, other burdens were invented by which persons were oppressed even during their minority. Many adopted this mode of life through ignorance, who, though of riper years, were fully acquainted with their infirmity. All these in whatever way they may have been enticed or coerced into these vows, are compelled to remain, although even the papal regulations would liberate many of them. This severity has frequently been censured by many pious persons in former times; for they well knew that both boys and girls were often thrust into these monasteries merely for the purpose of being supported. They saw also the deplorable consequences of this course, and many have complained that the canons have been so grossly violated. Monastic vows were also represented in a very improper light. They were represented as equal to baptism, and as a method of deserving pardon and justification before God, yea as being not only a meritorious righteousness, but also the fulfilment of the commands and counsels of the gospel. They also taught that the monastic life was more meritorious than all the professions which God appointed, such as that of minister, civil officers, &c. as their own books will prove and they cannot deny. In short, he that has been enticed into a monastery, will learn but little of Christ. Formerly schools were kept in monasteries, in which the Scriptures and other things were taught, so that ministers and bishops could be selected from them. Now they pretend, that the monastic life is so meritorious in the sight of God, as to be a state of perfection far superior to those modes of life which God himself has commanded. In opposition to all this we teach, that all who do not feel inclined to a life of celibacy, have the power and right to mar ry. Their vows to the contrary cannot annul the command of God,1 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. To this course we are urged and compelled, both by the divine precepts, and the general nature of man, agreeably to the declaration of God himself, It is not good for man to be alone, I will make him an help meet for him.2 Although the divine precept concerning marriage, already absolves many from their monastic vows, our writers assign many other reasons to demonstrate that they are not binding. Every species of worship invented by men, without a divine precept, in order to merit justification and grace, is contrary to the gospel and will of God. As Christ himself says, But in vain do they worship me, teaching for doctrines the commandments of men.3 Coincident with this is the doctrine of Paul, that we should not seek our righteousness in our own services, invented by men ; that true righteousness in the sight of God, must be sought in faith, and in our confidence in the mercy of God through Christ, his only Son. But it is notorious, that the monks represent their fictitious righteousness as amply sufficient to merit the pardon of sin and divine grace. But what is this else than to rob the merits of Christ of their glory, and to deny the righteousness of faith? Hence it follows that these vows were unjust and a false worship, and of course not binding. For a vow to do any thing contrary to the divine command, that is, an oath improper in itself, is not obligatory, as even the canons declare; for an : oath cannot bind us to sin. St Paul says to the Galatians, Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Those therefore who would be justified by their vows, have abandoned the grace of God through Christ; for 1 1 Cor. 7:2. 3 Matth. 15: 9. 2 Gen. 2: 18. 4 Gal. 5: 4. For Chris they rob Christ of his glory, who alone can justify us, and transfer this glory to their vows and monastic life. It is moreover a corruption of the divine law and of true worship, to hold up the monastic life to the people as the only perfect one. tian perfection consists in this, that we love and fear God with all our heart, and yet combine with it sincere reliance and faith in him through Christ: that it is our privilege and duty to supplicate the throne of grace for such things as we need in all our trials, and in our respective callings; and to give diligence in the performance of good works. It is in this that true. perfection consists, and the true worship of God, but not in begging, or in a black or a white cap. This extravagant praise of celibacy, is calculated to disseminate among the people, erroneous views on the sanctity of the married life. Examples are on record, of persons who abandoned their wives and children and business, and shut themselves up in a monastery, under the vain impression that thus they came out from the world, and led a holier life. They forgot that we ought to serve God according to his own directions, and not the inventions of men.1 1 For a view of the abominable and outrageous licentiousness of these places, see The master key to Popery by Antonio Gavin, and Cramp's Textbook of Popery, p. 326, &c. The life of Ricci, by De Potter, 3 vols. 2d ed. Brussels, 1826. The disclosures contained in these volumes are of the most disgusting and horrifying description. The prioress of the convent of St. Catharine of Pistoie, says "With the exception of three or four religious persons, all the monks now dead or alive, whom I have ever known, were of the same character. They all made the some professions and adopted the same conduct. They live with the nuns on more familiar terms than married people. Vol. I. p. 316. For endeavouring to put a stop to these disorders, Ricci was stigmatized by Pope Pius the VI. as "a fanatic, a liar, a calumniator, seditious, and a usurper of other men's rights." Vol. I. p. 423. He died Jan 27, 1810. See also the Canadian Nun recently published in New York. CHAPTER VII. Of the Power of the bishops or clergy. We extract from this extended article, so much as relates to the usurpations of civil and political power by the Roman pontifs and ecclesiastics. Much has been written on this subject in former times, and an unnatural commixture of civil and ecclesiastical power has been effected. Extensive wars and rebellions have thus been produced by the pontiffs, who under pretence of authority from Christ, have not only invented new methods of worship, and thus under penalty of excommunication oppressed the consciences of men; but even presumed to dethrone kings and emperors at pleasure, and to place others in their stead! This presumption has in former times often been censured by learned. and pious men. Hence we have been compelled to point out the lines of distinction between civil and ecclesiastical power; and have inculcated the duty of paying due respect to each, as among the most important appointments of God. Accordingly we teach that the power of the keys or the office of the ministry, according to the gospel, consists in a divine command and commission to preach the gospel, to remit and retain sins, (that is, to announce the conditions on which God will pardon penitent sinners,) and to administer the sacraments. For Christ sent forth his disciples with the command, "As my Father hath sent me, even so I send you-Receive ye the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." But this power of the keys or clergy relates entirely to the doctrine and preach1 John 20: 21. ing of God's word and the administration of the sacraments to the people of their charge. Inasmuch then as the power of the church or of the clergy confers only spiritual gifts, and is exerted through the preaching of the gospel, it cannot interfere with the civil government. For the latter relates to matters entirely different, and protects not the souls of men, but their bodies, against external violence, by the sword and bodily penalties. The civil and ecclesiastical governments ought therefore not to be united. The church is commanded to preach the gospel, and administer the sacraments; and ought therefore not to interfere with the powers of the civil government, by dethroning, or making kings, by absolving subjects from allegiance to the civil government, nor enact laws on subjects belonging to civil legislation. Christ himself has taught us, My kingdom is not of this world; and Who hath made me a judge over you?2 And Paul to the Philippians,3 says, Our citizenship (thus has Luther correctly rendered лorevua, bürgerschaft) is in heaven. And again, The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds ; casting down imaginations and every high thing that exalteth itself against the knowledge of God. This, according to our view, is the difference between the civil and ecclesiastical power.-If ministers have any civil office at all, they derive it from their political government, and it has nothing to do with their office as ministers of the gospel. It is the duty of the church to give heed to the bishops, according to the declaration of Christ, He that heareth you, heareth me. But if they teach or appoint any thing contrary to the gospel, we are commanded by God himself not to obey them: "Beware of false prophets."6 And Paul says, "But 3 Phil. 3: 20. 1 John 18: 36. 4 2 Cor. 10: 4. 5. 2 Luke 12: 14. 6 Matth. 7: 15. |