As for the people, they are so far from obliging them to get knowledge, that they either make it impossible for them to attain it, or encourage them never to look after it. They cannot attain it, but either by reading or hearing: They must not read the Scriptures (as before;) and they cannot, or need not hear. If the Priests be ignorant (as they are allowed to be) (l)they are not able to instruct them: if they be able they need not preach that's sub consilio; or the people need not hear, no nor inquire of them, in private, no, not those that are most ignorant. The further they are from all knowledge, the more excusable, if they take no care, nor pains about it. Sancta Clar• ⟨p. 87⟩makes this Query. (m)Are they not bound at least to some diligence, to free themselves from this ignorance? he answers if it be one, who hath no knowledge of these things, which may move him to seek instruction; it is certain that no diligence, or care is required of him, especially if he do not at all doubt (i. e.) if he be confident, that he knows well enough, and his ignorance makes him so senseless, that he discerns it not. His Reason is, because he is not obliged to that which is impossible, and it is not possible that one should seek that, which never came into his mind (as Angles also determines with him.) So that if knowledge never came into his mind, there is no need, that it ever should come there; and he is not bound to take the least care, or pains to make way for it.
As for the people, they are so farr from obliging them to get knowledge, that they either make it impossible for them to attain it, or encourage them never to looke after it. They cannot attain it, but either by reading or hearing: They must not read the Scriptures (as before;) and they cannot, or need not hear. If the Priests be ignorant (as they are allowed to be) (l)they are not able to instruct them: if they be able they need not preach that's sub consilio; or the people need not hear, no nor inquire of them, in private, no, not those that are most ignorant. The further they are from all knowledge, the more excusable, if they take no care, nor pains about it. Sancta Clar• ⟨p. 87⟩makes this Query. (m)Are they not bound at least to some diligence, to free themselves from this ignorance? he answers if it be one, who hath no knowledge of these things, which may move him to seek instruction; it is certain that no diligence, or care is required of him, especially if he do not at all doubt (i. e.) if he be confident, that he knowes well enough, and his ignorance makes him so senseless, that he discerns it not. His Reason is, because he is not obliged to that which is impossible, and it is not possible that one should seek that, which never came into his mind (as Angles also determins with him.) So that if knowledge never came into his mind, there is no need, that it ever should come there; and he is not bound to take the least care, or pains to make way for it.
- (l)The Generals of the Regulars, and others declared to the faces of the Bishops in the Council of Trent, That the Bishops and Curates had wholly abandoned the Office of a Pastor, so that for many Hundred years the people remained without Sermons in the Church, and without the Doctrine of Divinity in the Schools Hist. of Council of Trent. l. 2. p. 169. And there also against the Regulars and Friars (the only Preachers, beside those who had abandoned the Office) it was a general complaint. That though they were severely forbid to Preach and Teach; yet they assumed the power—And so the flock remained without either Shepherd or Hireling—because those Preachers knew neither the need nor the capacity of the people, and least of all the occasions to teach and edify them. Besides, the end of these Preachers, is not to edify, but to take Alms, either for themselves or their Cloistets: which that they may obtain, they aim not to benefit the Soul, but to delight the ear, and sooth men in their pleasures, that thereby they may draw more profit: and the people in stead of learning the Doctrine of Christ, learneth either novity, • vanity at the least—That it is aclear case, that they exhort the people to nothing but to give, ibid. How these things were reformed by that Council, in the Prelates, who would have the other severely forbidden to Preach, appears by Esp•n•aeus. Quotu• quisque praelatorum majorum, minorumve populum suum docere videtu•? an illi ipsi decreti hujus authors unquam docu•runt, quorum exemplo alij ad docendum, aliaque munera s• facienda excitarentur.—Ludimusne in re adeo serca? an potius hac decreto•um sp•i• reformationem poscentibus, illudimus? Quid emendationis sperari potest a nobis, nostra tam recens edita non observantibus? in 1 Tim. l. 2. c. 2. p. 179.The Generals of the Regulars, and others declared to the faces of the Bishops in the Council of Trent, That the Bishops and Curats had wholly abandoned the Office of a Pastor, so that for many Hundred years the people remained without Sermons in the Church, and without the Doctrine of Divinity in the Schools Hist. of Council of Trent. l. 2. p. 169. And there also against the Regulars and Fryars (the only Preachers, beside those who had abandoned the Office) it was a general complaint. That though they were severely forbid to Preach and Teach; yet they assumed the power—And so the flock remained without either Shepheard or Hireling—because those Preachers knew neither the need nor the capacity of the people, and least of all the occasions to teach and edifie them. Besides, the end of these Preachers, is not to edifie, but to take Alms, either for themselves or their Cloistets: which that they may obtain, they aim not to benefit the Soul, but to delight the ear, and sooth men in their pleasures, that thereby they may draw more profit: and the people in stead of learning the Doctrine of Christ, learneth either novity, vanity at the least—That it is aclear case, that they exhort the people to nothing but to give, ibid. How these things were reformed by that Council, in the Praelates, who would have the other severely forbidden to Preach, appears by Espnaeus. Quotu quisque praelatorum majorum, minorumve populum suum docere videtu? an illi ipsi decreti hujus authores unquam docurunt, quorum exemplo alij ad docendum, aliaque munera s facienda excitarentur.—Ludimusne in re adeo serca? an potius hac decretoum spi reformationem poscentibus, illudimus? Quid emendationis sperari potest a nobis, nostra tam recens edita non observantibus? in 1 Tim. l. 2. c. 2. p. 179.
