De Duodecim Abusionibus Saeculi Tractatus [Adscriptus]

TREATISE ON THE TWELVE ABUSIONS OF THE AGE Falsely Ascribed to Cyprian and Augustine. CHAPTER ONE. The first grade of abuse is if a man is wise and a preacher without good works, who neglects to fulfill in actions what he teaches in speech. For hearers of the teaching despise doing what is said, when they see that the preacher’s deeds differ from the words of his preaching. For the authority of the one who establishes something is never effective unless he has fixed it in the heart of the hearer by the effect of his work, especially when the teacher himself, having fallen into the love of vices, thinks little of applying another teacher’s remedy to his own wounds. Hence the Lord Himself in the Gospel, wishing to instruct the disciples concerning teaching and good work alike, admonished what caution they should have in these matters, saying: “But if the salt has lost its savor, with what shall it be salted?” (Matt. 5:13) That is, if the teacher has erred, by what other teacher will he be corrected? And “If the light that is in you is darkness, how great will the darkness itself be?” (Matt. 6:23) For if the eye fails in its office of seeing, who will demand that service from the hand, or the foot, or the rest of the body? Therefore let teachers consider that they may be subject to greater punishment, if they more abundantly provide an occasion of perdition to many. For Solomon himself, when he incurred the transgression of much wisdom, brought about the dispersion of the entire Israelite people’s kingdom by his own merit alone.

To whom many things are entrusted, they lose greater things if they do not rightly administer the gifts of their ruler which they have received. For from him to whom more is entrusted, more is demanded. And the servant who understands his master’s will but does not perform it will be beaten with sharper and heavier scourges of punishment (Luke 12:47). CHAPTER TWO. The second grade of abuse is if an old man is found without religion. For him, while the limbs of the outer man grow old, the powers of the mind, that is, the limbs of the inner man, do not receive increases of strength. For it is fitting for all men, but especially for the old, to devote themselves to religion, since the flourishing age of the present world has left them behind. For just as in trees that reprobate tree appears which, after its flowers, does not show its cultivator the best fruits, so too in men is that man reprobate whom the flower of youth has left, and yet in the old age of his body he disdains to bring forth the mature fruits of good works. For what can be more foolish than that the mind should not hasten to perfection, when the whole habit of the body, worn out by old age, hurries toward destruction? While the eyes grow dim, the ears hear heavily, the hair falls out, the face changes to pallor, the teeth, having fallen, are diminished in number, the skin withers, the breath does not smell sweetly, the chest is choked, the cough cackles, the knees tremble, the ankles and feet swell with tumor; and yet the inner man, who does not grow old, is weighed down by all these things.

And all these things quickly foretell that the house of the body is already about to fall. What then remains, except that, as the decline of this life draws near, each old man should strive to think of nothing other than how the future dwelling may be prosperously attained? For an uncertain end to this life threatens the young, but for all the old a more timely departure from this light is briefly agreed. Therefore, a man must beware of two parts which do not grow old in his flesh and drag the whole man with them into sin: namely, the heart and the tongue. For the heart never ceases to devise new thoughts, and the tongue speaks tirelessly whatever it senses the heart has contrived. Let old age therefore beware lest these youthful parts deceive its entire harmony and mock the gravity of the rest of the body through unsuitable matters. For each one must consider what is worthy of his advanced age, so that he may do what does not render his life, his age, or his service base.

CHAPTER III The third degree of abuse is a youth without obedience, by which the world is corrupted from the right order of reason. For how will one in old age command ministry over others, who in youth disdains to show himself obedient to his elders? Whence also there is a saying among the ancients, that he cannot rule who first refuses to render service to another. For this reason the Lord Jesus, in the times of his flesh, while he had not yet reached the lawful age of a teacher, obediently performed service to his parents. Therefore, just as sobriety and perfection of character are required in the elderly, so also in youths, deference, subjection, and obedience are rightly due. For this reason, in the commandments of the law, among those things which pertain to men, the honor of father and mother is first commanded, because, even if a carnal father has not survived or was unworthy, it is shown that paternal honor ought to be rendered by sons to some worthy and living father until a fitting age. For in four ways, according to the divine Scriptures, fathers are called: by nature, by race, by instruction, and by age. Concerning the natural father, Jacob speaks to Laban: "Unless the fear of my father Isaac had been present, you would have taken all that is mine" (Gen. 31:42). By race, moreover, a father is called when the Lord spoke to Moses from the bush, saying: "I am the God of your fathers, the God of Abraham, the God of Isaac, the God of Jacob" (Exod. 3:6).

obedience to a superior. By age and admonition alike, one is called father, as Moses speaks in the canticle of Deuteronomy: "Ask your father, and he will tell you; ask your elders, and they will tell you" (Deut. 32:7). Therefore, if a natural father is not living, or is unworthy, obedience must still be shown by the youth to one who admonishes or is an elder. How, then, will he appear honored in old age, who did not endure the labor of discipline in youth? For whatever a man has labored, that he will also reap. Indeed, all discipline does not seem to be a matter of joy in the present, but of sorrow; afterward, however, exercise through it will yield the most peaceful fruit of righteousness (Heb. 12:11). Just as fruit is not found on a tree in which a shoot or flower has not first appeared, so too in old age one will not be able to attain legitimate honor who has not labored in the exercise of some discipline in youth. Therefore, how can discipline exist without obedience? A youth without discipline is a youth without obedience, since obedience itself, which is the mother of all disciplines, requires great exercise; it took its standard of study in Christ the Lord, who was obedient to the Father unto death and willingly endured the shame of the cross.

CHAPTER IV The fourth grade of abuse is the rich man without alms; he who stores up the superfluous things of his own use to be kept for the future, and does not distribute them to the needy and those who have nothing. Through this it comes about that while he guards with diligent care what he has sought on earth, he loses the everlasting treasure of the heavenly homeland. To this treasure the Lord Jesus, when a rich young man questioned him about perfection, invited him by answering thus: "If you wish to be perfect, go and sell all that you have, and give to the poor, and come follow me, and you will have treasure in heaven" (Matt. 19:21). This treasure no man can ever possess unless he provides comforts to the poor, or is himself poor. Therefore, let nothing sleep in your treasures that does not allow the poor to sleep. For a rich man, even if he has gathered much, can by no means enjoy it alone, because the nature of one man does not suffice for many things. What, then, is more foolish than to lose, for the sake of one man's food and clothing, the whole everlasting joy of the heavenly kingdom, and to undergo the eternal torments of hell without the prospect of consolation? Therefore, what must at some time be lost through necessity ought to be distributed voluntarily for the sake of eternal reward. For all things that are seen are temporal; those that are not seen are eternal (2 Cor. 5:18). For as long as we are temporal, temporal things serve temporal needs; and when we have passed from here, eternal comforts will be provided for eternal things.

Therefore we ought not to love those things which we shall not always possess; especially since the covetous rich man, devoid of reason, is shown by his treasure and his field and everything he has; because he loves with the whole intent of his heart those things which never love him in return. For if anyone has loved gold and silver, and fields, and clothing, and food, and metals, and brute animals, the very nature of things shows that all these cannot repay the favor of love. What, then, is farther from reason than to love that which cannot love you, and to neglect Him who, in response to your love, provides everything with love? For this reason, therefore, it is commanded by God not to love the world, but to love one's neighbor; because one's neighbor can repay the favor of his love, which the world is undoubtedly unable to do. For the Lord commanded that even an enemy be loved, so that that love might make him a friend to that enemy. Therefore, any covetous rich man who wishes to have eternal riches should, by distributing to the needy, provide for those things which will not last. For if he does not sell what he loves, no one can buy what he desires. For the covetous are called accursed in judgment by the most righteous judge, because those who passed by their dwellings did not say: "The blessing of the Lord be upon you, we have blessed you in the name of the Lord" (Ps. 128:8). Unhappy, therefore, are the covetous rich, who, on account of transitory things, slide into eternal damnation; and on the contrary, blessed are the merciful, because they will obtain mercy (Matt. 5:7).

The merciful person is therefore blessed, since in this virtue God requires not substance, but affection. CHAPTER V. The fifth degree of abuse is a woman without modesty. For just as prudence procures and preserves all good conduct in men, so modesty nourishes, fosters, and preserves all honorable actions in women. Modesty, indeed, guards chastity, restrains avarice, avoids quarrels, mitigates anger, curbs lust, tempers desire, chastises lasciviousness, shuns drunkenness, does not multiply words, purges the appetites of gluttony, and altogether condemns theft. What more? It restrains all vices, and nourishes all virtues and whatever is praiseworthy before God and good men. For an immodest life expects neither praise from men in the present age nor reward from God in the future. But a modest life has a good reputation among men and rejoices in the hope of future blessedness. It makes itself imitable in the present, and leaves a lovable memory to posterity. It always delights in and consents to good conduct, and nourishes the soul with constant meditations and utterances of the Scriptures. It preserves the examples of good predecessors, and weaves inseparable companionship with the perfect. The exercise of true modesty consists, therefore, in two ways: that is, in the habit and outward appearance of the body and in the internal affection of the mind. Through the outward mode, we provide good works before God.

Modesty of the body, indeed, is not to covet the possessions of others, and to shun every kind of impurity, not to wish to eat before the proper hour, not to provoke laughter, not to speak vain and false words; to have a demeanor altogether orderly, and a fitting arrangement both of hair and garments, as is proper; not to enter into companionship with the unworthy; to look at no one with a haughty gaze, not to allow the eyes to wander; not to walk with a pompous and alluring gait; to appear inferior to no one in a good work once begun, to inflict insult or shame upon no one, to blaspheme no one, not to mock the elderly, not to envy the good, not to contend with one's better; not to discourse upon things you do not know, and not to disclose all that you do know: for these things render a man lovable to his neighbors, and make him acceptable to God.

Chastity of the soul, indeed, is to do all good things more for the eyes of God than for those of men; to restrain the appetites of base thoughts; to consider everyone better than oneself, to envy no one; to trust nothing to oneself, to commit all things always to the help of God, to place oneself before the eyes of God; not to stain one’s mind with heretical depravity, to agree with Catholics in all things; to cling to God alone, to offer the chastity of the eternal mind to God and Christ; to finish every good work begun only with the end of death; to disregard and make light of present tribulations with fortitude of spirit; to love nothing on earth except one’s neighbors, to place the treasury of all love in heaven, and to hope for a reward from God in the heavens for every good deed. Chastity is the ornament of the noble, the exaltation of the humble, the nobility of the ignoble, the beauty of the weak, the prosperity of the laboring, the solace of the grieving, the increase of all beauty, the glory of religion, the defense against crimes, the multiplication of merits, the friendship of the Creator of all, God.

CHAPTER VI. The sixth step of abuse is a lord without virtue, because it is of no avail to have the power of ruling if the lord himself does not possess the rigor of virtue. But this rigor of virtue ought to be exercised not so much by external strength, which is also necessary for secular lords, as by the internal strength of the soul. For often the strength of ruling is lost through negligence of the soul, as is proven to have happened in the case of the priest Eli; who, because he did not restrain his sinning sons with the severity of a judge, in their punishment the Lord, as if against a consenting party, did not spare him fiercely. Therefore, those who rule must have three things: namely, terror, and order, and love. For unless the lord is both loved and feared at the same time, his order can by no means stand. Therefore, through benefits and affability he should see that he is loved, and through just punishments, not for a personal injury but for the law of God, he should strive to be feared. For this reason also, while unavenged things hang upon him, he himself ought to cleave to God, who established him in leadership; who, to bear the burdens of many, fixed him as if stronger. For unless a peg is very firmly fixed and cleaves to something stronger, everything that hangs upon it quickly falls; and it itself, loosened from the rigor of its own firmness, falls to the ground with its burdens. Thus also a prince, unless he pertinaciously cleaves to his Creator, both he himself and everything he contains quickly perish.

For some, indeed, through the office of ruling draw nearer to God; others, upon receiving the honor of a dignity, become worse. For Moses, having taken up the leadership of the people, enjoyed more familiar converse with God; but Saul, the son of Kish, after he received the scepter of the kingdom, offended God through the pride of disobedience. King Solomon, after he obtained the throne of his father David, God enriched him beyond all mortals with the gift of wisdom for the governance of a countless people. On the contrary, Jeroboam, the servant of Solomon, after he seized part of the kingdom of the house of David, turned the ten tribes of Israel, which were in the region of Samaria, to the worship of idols. Through these examples it is clearly shown that some, in a higher station, grow to greater perfection, while others, through the arrogance of domination, decline to worse things. By both it is understood that those who rise to better things are able to do so through strength of mind and the help of God, and that those who turn to worse things err through weakness of mind and equally through negligence. Hence it is not fitting for a lord to be without virtue, who has virtue in no way without the help of God. For he who guards many things, if he does not have strength of mind, is not able to do this, because great things are accustomed to labor under great attacks or adversities. Therefore, everyone who is in authority should first of all take care with all his intention that he does not at all doubt the help of God in all things.

If, indeed, he begins to have the Lord of lords as his helper in his actions, no man will be able to hold his dominion in contempt: for there is no power except from God (Rom. 13). For He himself raises the needy from the dunghill and makes them sit with the princes of His people, and He casts down the powerful from their seat and exalts the humble; so that the whole world may be subject to God and stand in need of the glory of God. CHAPTER VII. The seventh grade of abuse is the contentious Christian, who, having received a share in the name of Christ through faith and baptism, loves the transitory pleasures of the world contrary to Christ’s words and purpose. For everything about which contention arises is sought either for the sake of the love of that very thing which is in question, or for the love of something else, which lies hidden under a hateful appearance. For example, war, though a hateful thing in the fierce conflict of combatants, is undertaken for the love of victory and liberty; and many other beloved species are sought with sufficient contentiousness under hateful toil or fear. Hence it is clearly understood that nothing can be contended for except on account of love, that is, a hoped-for and subsequent lovable reward. Therefore, whoever contends about the present world for any cause clearly shows that he loves it. How, then, do the words of the Holy Spirit through John forbid loving the world, who says: “Do not love the world, nor those things which are in the world” (1 John 2:15).

For the love of the world and the love of God cannot dwell together in one heart, just as the same eyes cannot at all behold both heaven and earth. But it must be inquired whether there is truly anything in the world that ought to be loved, and what that world is which divine Scriptures forbid to be loved. Therefore, the earth, together with what grows from it, and metals, and living creatures, and the beauty of garments, and the pleasures of foods, and those things which pertain to these, is not commanded to be loved; but the neighbor, for whose sake all these things were made, is commanded to be loved. For all these aforementioned things, as not destined to endure, cannot accompany those journeying to the heavenly fatherland. But neighbors, as co-heirs of the eternal king who will endure, freely love one another. Therefore, what does not always remain in the world, and will perish together with the world, and the world itself, is not commanded to be loved; but the neighbor, who is a part of the heavenly kingdom, while on earth and among the lowly elements, is not incongruously loved by those who seek the kingdom of heaven, since in that supreme fatherland he will be held as a co-heir forever. For this reason, the present world is commanded not to be loved, lest anyone, alienated from the love of God, become a lover of the age. Therefore, one ought not to contend that what is not permitted to be loved may be loved. Thus, a Christian, who holds the likeness of Christ’s name, ought also to hold the likeness of his character. For no one is rightly called a Christian unless he is equal to Christ in character.

Concerning the true Christ it is written through the prophet: “Behold my son, whom I have chosen, my elect; my soul has taken pleasure in him; I will set my Spirit upon him. He will not contend, nor will he shout, nor will anyone hear his voice in the street” (Isa. 42:1-2; Matt. 12:18). Behold, Christ did not contend, nor did he shout; and you, if you wish to hold to the likeness of Christ’s character, do not contend, lest you become an abusive Christian in the Church. For Christ commanded his followers: “Do not wish to be called rabbi; for there is one Father of yours, who is in heaven. For you are all brothers” (Matt. 23:8-9), to whom he commanded to pray, when he says: “Thus you shall pray: ‘Our Father who art in heaven, hallowed be thy name’” (Matt. 6:9). Therefore, he who professes to have a father and a fatherland in heaven contends in vain to have a father on earth. No one becomes a possessor of that fatherland unless he is considered secure from contention over an earthly fatherland.

CHAPTER VIII The eighth step of abuse is the proud pauper, who, possessing nothing, is puffed up with pride: whereas, on the contrary, the rich of this world are commanded by the Apostle Paul not to be proud. What, therefore, can be more foolish than that one who, through weak misery, as if cast down to the ground, ought to walk more lowly and humbly and be sad, should raise an inflated mind against God with the swelling of haughty pride? Through this vice fell those who were created at the highest summit of heaven. Why, then, does he wish to be proud as if powerful on earth, who ought to appear humble before all men? But, lest the poor be saddened by their poverty, let them attend to what they are to receive from God; for He Himself says: "Blessed are the poor in spirit, for the kingdom of heaven is theirs" (Matthew 5:3). For by a just dispensation, the merciful judge entrusts the kingdom of heaven to those to whom He has denied participation in earthly kingdoms among mortals, so that he who procures nothing at all on earth may appear rich in the heavenly seat. Therefore, the poor must beware lest, while they pass over the earthly kingdom through need and necessity, they lose the kingdoms of heaven through the impudence of their mind. For since they have received poverty as necessary by God's dispensation, it depends on their own choice whether they are poor in spirit. For the kingdoms of heaven are promised not to any poor whatsoever, but only to those in whom humility of spirit accompanies the lack of riches.

For the humble pauper is called poor in spirit, who, though he is seen to be needy outwardly, is never lifted up in pride: because for seeking the kingdoms of heaven, humility of mind is worth more than the temporal poverty of present riches. Indeed, the humble who possess wealth well may be called poor in spirit: but the proud who have nothing are undoubtedly deprived of the blessedness of poverty. Concerning both of these, holy Scripture speaks thus: "There is one who is like a rich man having nothing, and there is one who is like a poor man though he is in many riches" (Prov. 13:7). Therefore, the rich man who is humble in spirit is like a poor man in many riches; and the pauper who is proud in his mental disposition, having nothing, is like a rich man. Noble poverty, therefore, is humility of mind, and inept riches are the enormity of souls. It must be provided, then, for the poor, that they understand themselves as they are; and because they are not able to obtain by means of things what they desire, they cease to be proud with the swelling of the mind.

CHAPTER IX The ninth step of abuse is the unjust king. For a king ought to be not unjust, but a corrector of the unjust. Hence he must preserve in himself the dignity of his name: for the name of king intellectually retains this, that it procures the office of ruler for all subjects. But how will he be able to correct others who does not correct his own habits, lest they be unjust? Since the throne is exalted by the justice of the king, and the governance of peoples is strengthened by truth. The justice of the king, however, is to oppress no one unjustly through power, to judge justly between a man and his neighbor without acceptance of persons, to be a defender of strangers, orphans, and widows, to restrain thefts, to punish adulteries, not to exalt the unjust, not to nourish the shameless and actors, to destroy the impious from the land, not to allow parricides and perjurers to live, to defend churches, to support the poor with alms, to appoint just men over the affairs of the kingdom, to have old, wise, and sober counselors, not to attend to the superstitions of magicians, soothsayers, and pythonesses, to defer anger, to defend the fatherland bravely and justly against adversaries, to trust in God in all things, not to elevate his spirit in prosperity, to bear all adversities patiently, to have the Catholic faith in God, not to allow his sons to act impiously, to persist in prayers at fixed hours, not to taste food before suitable hours.

Woe to the land whose king is a child, and whose princes feast in the morning (Eccles. 10:10). These things stir up the prosperity of the kingdom in the present, and lead the king to better celestial realms. But whoever administers the kingdom not according to this law will undoubtedly endure many adversities of rule. For this reason the peace of peoples is often broken, and stumbling blocks are also raised up from the kingdom, the fruits of the lands are diminished, and the services of the peoples are hindered. Many and various sorrows infect the prosperity of the kingdom; the deaths of loved ones and children bring grief; incursions of enemies lay waste to provinces on all sides; beasts tear apart herds of cattle and flocks of sheep; storms of the air and winter hinder the fertility of the lands and the services of the sea; and at times, strokes of lightning burn up the crops, the blossoms of trees, and the vine shoots. Above all, however, the injustice of the king not only darkens the face of the present rule, but also obscures his sons and grandsons, so that they may not hold the inheritance of the kingdom after him. Because of the sin of Solomon, the Lord scattered the kingdom of the house of Israel from the hands of his sons. And because of the justice of King David, He always left a lamp from his seed in Jerusalem (III Kings 11:31-35). Behold, how much the justice of a king avails in the world is clearly evident to those who observe.

He is the peace of the peoples, the protection of the fatherland, the immunity of the common people, the bulwark of the nation, the care of the sick, the joy of men, the temperateness of the air, the serenity of the sea, the fertility of the land, the solace of the poor, the inheritance of the children, and for himself the hope of future blessedness. Yet let the king know that, just as he has been placed first among men on the throne, so also in punishments, if he has not done justice, he will hold the primacy. For all the sinners whom he had under him in the present, he will have above him in implacable manner in that future punishment. CHAPTER X. The tenth step of abuse is a negligent bishop; who seeks the honor of his rank among men, but does not guard the dignity of his ministry before God, for whom he acts as legate. For first it should be inquired of the bishop what the dignity of his name entails, since, as "bishop" is a Greek name, it is interpreted as "overseer." Why indeed "overseer" is set, and what is required of an overseer, the Lord himself reveals, when through the person of the prophet Ezekiel he announces to the bishop the reason for his office, speaking thus: "I have given you as an overseer to the house of Israel. Therefore, hearing the word from my mouth, you will announce it to them from me. But if you see the sword coming, and you do not announce it so that the impious man turns back from his way, the impious man himself will indeed die in his iniquity, but I will demand his blood from your hand.

If, however, you have announced it, and he has not turned back, he himself will die in his iniquity, but you have freed your own soul (Ezek. 3:17). Therefore it befits the bishop, who is placed as the overseer of all, diligently to attend to sins, and after he has attended to them, to correct them by word, and if he is able, also by deed; if he is not able, according to the rule of the Gospel, to avoid the workers of crimes: For if, says the Lord in the Gospel, your brother has sinned against you, correct him between you and him alone. If he heeds you, you will have gained your brother; if he does not heed you, take with you one or two more witnesses, so that every word may rest on the testimony of two or three witnesses; if he does not heed them, tell the Church; if he does not heed the Church, let him be to you as a heathen and a publican (Matt. 18:15). By such an order is anyone who has refused to adhere to the teacher or bishop to be expelled. And anyone who has been expelled by such an order ought not to be received by any other teacher or bishop. For concerning the priest it is written in the Law: He shall not take a widow or a divorced woman as a wife (Lev. 21:7). Therefore, whoever joins to himself that woman excommunicated from the Catholic, the latter not permitting it, exceeds the laws of the holy priesthood, in which the elect race of Christians is chosen. For this reason, the bishop ought to be such toward those over whom he is placed in watchfulness.

Moreover, what sort of man he ought to be in himself, the Apostle Paul sets forth: that coming to the rank of bishop, he be sober, prudent, chaste, wise, modest, hospitable, having children subject to him with all chastity, bearing a good testimony from those who are outside, delivering a faithful word of doctrine; before he is a bishop, he should not have more wives than one; not a striker, not double-tongued, not a drunkard, not a neophyte, so that through these things he himself may show in deed what he teaches others in the word of doctrine (1 Tim. 3:2). Therefore let negligent bishops beware of what the Lord, in the time of vengeance, complains of through the Prophet, saying: "Mute shepherds have destroyed my people, and my shepherds did not feed my flock, but fed themselves" (Ezek. 34:8), but rather let those whom the Lord has set over his household take care to give them food in its time, a measure of wheat, that is, pure and proven doctrine, so that when the Lord comes they may deserve to hear: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things; enter into the joy of your lord" (Matt. 25:23).

CHAPTER XI The eleventh degree of abuse is a people without discipline, who, when they do not submit to the exercises of discipline, bind themselves with a common snare of perdition: for they do not escape the wrath of the Lord without the rigor of discipline. And therefore it is proclaimed to an undisciplined people by the words of the Psalmist: "Seize discipline, lest the Lord become angry" (Psalm 2:12). Discipline, indeed, is the ordered correction of morals and the observance of preceding rules of the elders. Concerning this discipline, the Apostle Paul speaks thus, saying: "Persevere in discipline; as children, God offers himself to you. But if you are outside discipline, of what have you become partakers? For you are all adulterers, and not children" (Hebrews 12:8). Therefore those who are adulterers are without discipline, and they do not receive the inheritance of the heavenly kingdom: but if they are children, they bear the corrections of paternal discipline, and they do not despair of being able to receive the inheritance at some time. Concerning this discipline, Isaiah also proclaims to an undisciplined people, saying: "Cease to act perversely, learn to do good" (Isaiah 1:16). And to the same, the Psalmist sings in a harmonious voice, saying: "Turn away from evil, and do good" (Psalm 23:15). Unhappy, therefore, is he who casts aside discipline. For he dares to do something outside the soldiers who, crucifying the Lord, did not tear his tunic, but he who tears the discipline of the Church of Christ.

For just as a tunic covers the whole body except the head, so discipline protects and adorns the whole Church, except Christ, who is the head of the Church and is not under discipline. Now that tunic had been woven together throughout from above, because the same discipline of the Church is bestowed and integrated from the Lord from heaven. Concerning this, when the Lord had ascended to the Father after rising from the dead, He spoke to His apostles, saying: “But you sit here in the city, until you are clothed with power from on high” (Luke 24:49). Therefore, the tunic of the body of Christ is the discipline of the Church: but whoever is outside discipline is a stranger to the body of Christ. Let us not, then, rend it, but let us cast lots for it, to whom it belongs (John 19:24); that is, let us not loosen anything from the commands of the Lord, but let each one, in that to which he is called, remain with the Lord. CHAPTER XII. The twelfth degree of abuse is a people without law, who, while they despise the words of God and the decrees of the laws, fall into the same snare of perdition through various paths of errors. Concerning these paths, under the figure of a transgressor people, the prophet laments the human race thus: “But we have wandered like sheep, each one has turned aside into his own way” (Isaiah 53:6); concerning which paths Wisdom also speaks through Solomon: “Many ways seem right to men, and their last end leads to death” (Proverbs 14:12).

These are, of course, the many ways of perdition that are then trodden, when the one royal way, namely the law of God, which declines neither to the right nor to the left, is abandoned through negligence. Concerning which way, the Lord Jesus Christ, who is the end of the law for righteousness for every believer, declares: “I am the way, the truth, and the life; no one comes to the Father except through me” (John 14:6). To that way He invites all men in common, saying: “Come to me, all you who labor and are burdened, and I will refresh you” (Matthew 11:28); for there is no discrimination of persons with God (Romans 2:11), where there is neither Jew nor Greek, male nor female, slave nor free, barbarian nor Scythian, but all things in all are Christ: for all are one in Christ Jesus. Therefore, since Christ is the end of the law, those who are without the law become without Christ. Hence, a people without the law is a people without Christ. It is therefore an abuse in the times of the Gospel for a people to be without the law.

when license to preach was given to the apostles among all nations, when the thunder of the Gospel resounded through every part of the world, when the nations that did not pursue justice seized hold of justice; when those who had been far off became near in the blood of Christ: those who were once not a people are now the people of God in Christ; when it is an acceptable time, and a day of salvation, and times of refreshment in the sight of the Most High; when each nation has a witness of the resurrection; when the Lord Himself testifies, saying: Behold, I am with you all days until the consummation of the age (Matthew 28:20). Therefore let us not be without Christ in this transitory time, lest Christ begin to be without us in the future.