business of theirs if he chose to guide his own flock to heaven by some peculiar path which he considered the safest. Father Porta is not, perhaps, quite an unprejudiced historian; and I hope I am not uncharitable in thinking that he might have added, that although these good fathers of St. Maur were in fact following the steps of their predecessors in the order of St. Benedict; yet, considering that they had had predecessors in that order for nearly twelve hundred years, and that during the lapse of that period many things had altered both in and out of the cloister, they felt it rather awkward to be sharply recalled to the naked letter of their Rule. They were in no haste to meet an opponent of great influence from family, connexion, character, and the singular circumstances of his life-a man, acute, eloquent, fervid, and fully persuaded that he was maintaining the cause of pure and primitive and spiritual religion, against the incursions of vain, worldly and mischievous pursuits. One might forgive them if they were not eager to fight such a battle, with such an adversary, before an enlightened public, who, whichever side might gain the victory, would be sure to make themselves merry with the battle of the monks. Be this as it may, however, a considerable time elapsed— I do not know in what year De Rancé published his book, and therefore cannot tell whether it was with a view to be specific, or to shew his own classical reading, that Father Porta tells us that more than nine years had passed-before the Benedictine reply came out; but in fact Dom Mabillon's "Traité des Etudes monastiques" was published in the year 1691. It was, of course, learned, wise, and modest. It proved that there had been a succession of learned monks from almost the very beginning of monasticism, that they had learned and taught as much as they could, and that, on the general principles of religion, reason, and common sense, they were quite right in so doing; but, as to the RULE, he did not get on quite so well: because it must be obvious to every one who inquires, that none of the monastic legislators ever contemplated the formation of academies of learning and science. This Mabillon of course knew, and I do not think he could have carried on his argument (for I do not believe that he would have done what he considered dishonest) had it not been for a full persuasion of his mind which, though it may not bear to be stated as an argument, peeps out occasionally in a very amusing manner, and gives a colour to the whole line of defence.-"Not study? why, how could they help it?" or, thrown into a more logical form, "You acknowledge that the monks lived in their monasteries; but it is impossible for people to live without study; therefore the monks studied. As to the Rule, it did not indeed tell them to study, neither did it tell them to breathe." The work was, however, popular; for who would not wish to be ranged with the admirers and advocates of learning and science? and a second edi tion was printed the next year after the first. It was quickly translated into Italian by Father Ceppi, an Augustinian monk,* but was very near getting into the Expurgatory Index, not on account of anything connected with the dispute, but for some things which appeared too liberal; among others, a recommendation of Archbishop Usher's Annals. Father Ceppi, however, managed to smooth the translation, and soften the master of the sacred palace, and so got the work through. In the year 1702, it was translated into German, and afterwards into Latin, by Father Porta, already mentioned. It is not, however, my present business to trace this controversy through the reply of De Rancé, and the rejoinder of Mabillon. I mention it here to shew that, even so recently as little more than a century ago, it was a question sharply contested between men of the highest monastic eminence, whether a monk might lawfully be a learned man. I do this with a view to remove what I believe to be a very common misapprehension as to the origin and nature of monastic institutions. I know, as well as Mabillon did—that is, as to full conviction that it was so, not as to the facts which his almost unbounded learning might have furnished in proof or illustration that the monks were the most learned men; and that it pleased God to make monastic institutions the means of preserving learning in the world, and I hope to shew this; but before I do So, I wish to come to a clear understanding with those who, instead of thanking the monks for what they did, find sufficient employment in abusing them for not doing what they never undertook to do, and were, in fact, no more bound to do than other people. With this view I am also desirous to say something of the Rule of St. Benedict. "I would not have answered him," said De Rancé to Father Lamy, when the Duchess of Guise, who took a vast interest in the matter, had gone to La Trappe, and got these two fathers face to face, to fight the matter out before hert-"I would not have answered him, if he had not car * I learn from Father Ossinger's Bibliotheca Augustiniana, that this Father Ceppi was, "singularis venerator nostri S. Nicolai de Tolentino," and that "ad promovendam devotionem erga hunc universæ Ecclesiæ Patronum in lingua Italica typis mandavit," Maraviglie trecenta ed una operate da Dio per li meriti del Santo Protettore di Santa Chiesa Nicolo di Tolentino. In Roma, 1710." And also another work, with the same design, "11 sangue miracoloso del Santo Protettore di Santa Chiesa Nicolo di Tolentino, dedicata all' Eminentissimo, et Reverendissimo Prencipe il Signor Cardinale Nicolo Coscia. Romæ, 1725, in 8." I acknowledge that this has nothing to do with the period under our consideration; for Ceppi wrote in the eighteenth, and this St. Nicolas lived in the fourteenth, century; but may I not be pardoned if, having to say so much of the dull, stupid, legendary, and lying works of the Dark Ages, I attempt to enliven the subject by an occasional reference to the literature of more enlightened times? 66 Father Lamy went, because Mabillon could not be persuaded to go; Trappam igitur petens ad eam venit. Porro ipsa de illius profectione certior facta, omnia ad illum belle excipiendum ut parata essent, studuerat, et P. Abbatem opportune admonuerat; profecto enim constat P. Abbatem duosque ex ejus Fratribus omnem ried the matter up to the time of Pachomius." It was too bad; and I am not going to speak here of any earlier Rule than St. Benedict's. To be sure, even it was born before the dark ages, and has survived them; but its almost universal adoption in the west, and its incalculable influence, as being the Rule by which almost all the monasteries of Europe were governed, and by which therefore every individual monk had solemnly bound himself, render it a matter of much interest and importance to those who would understand the spirit of monastic institutions, and their real circumstances during the Dark Ages. For our present purpose, it may be sufficient to extract the prologue, and the fourth chapter; the former of which is as follows: "Hear, O my son, the precepts of a master; and incline the ear of thine heart; and cheerfully receive, and effectually fulfil, the admonition of an affectionate father; that, by the labour of obedience, thou mayest return to him, from whom thou hast departed by the sloth of disobedience. To thee therefore my discourse is now directed-whosoever, renouncing the desires of self, and about to serve as a soldier of the Lord Christ, the true King, dost assume the most powerful and noble arms of obedience. In the first place, you must, with most urgent prayer, entreat that whatsoever good thing you take in hand, may through Him be brought to completion; that He who hath condescended now to reckon us in the number of his sons, may not be obliged to grieve over our ill conduct. For he is ever to be served by us, with those good things which are his own; so served by us as that not only he may not, as an angry father, disinherit his sons, but that he may not, as a Master who is to be feared, be so incensed by our sins, as to deliver over to eternal punishment, as most wicked servants, those who would not follow him to glory. Let us, however, at length arise; for the Scripture arouses us, saying, “That now it is high time to awake out of sleep ;" and, our eyes being opened to the divine light, let us hear with astonished ears the voice which every day admonishes us, "To-day, if ye will hear his voice, harden not your hearts;" and again "He that hath ears to ear, let him hear what the Spirit saith to the churches;" and what saith He? "Come, ye children, hearken unto me: I will teach you the fear of the Lord"-"Run while ye have the light of life, lest the darkness of death overtake you." And the Lord, seeking for his workman among the multitude of the people, whom he thus addresses, saith again, "What man is he that desireth life, and will see good days?" And if when you hear this you answer "I," God saith unto you," If thou wilt have life, keep thy tongue from evil, and thy lips that they speak no guile. Depart from evil, and do good; seek peace and pursue it." And when you shall have done this, " my eyes are upon you, and my ears are towards your prayers; and before ye call upon me I will say unto you 'Here am I.'" Most dear Brethren, what is sweeter than this voice of the Lord inviting us? Behold, in his mercy, the Lord points out to us the way of life. Our loins therefore being girded, and our feet shod with faith and the observance of good works, let us, under the guidance of the gospel, go forth on his ways, that we may be counted worthy to see him who hath called us, in his kingdom. In the tabernacle of whose kingdom, if we desire to dwell, we can by no means attain our de sire, except by running in the way of good works. But let us inquire of the Lord with the Prophet, and say unto him, "Lord, who shall dwell in thy tabernacle, and who shall rest in thy holy mountain ?" After this inquiry, Brethren, let us hear the Lord replying, and shewing us the way of his tabernacle, and saying, "He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart; he that curam, honorem, et studium venienti detulisse. Post prima mutuæ humanitatis officia, regia matrona sedere eos jussit; hunc quidem, facete inquiens, ischiadici doloris, illum vero nephritici affectus gratia; ac deinceps compulit ad instituendum de magna studiorum controversia mutuum sermonem.' backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour." Who turning away the eyes of his heart from the wicked Devil who tempts him, and from his temptation, hath brought him to nought, and hath taken the young thoughts which he hath bred and dashed them to pieces on Christ. Who, fearing the Lord, are not puffed up by their good works; but, who considering that those good things which are in them could not be wrought by themselves, but by the Lord, magnify the Lord who worketh in them, saying with the Prophet, "Not unto us, O Lord, not unto us, but unto thy name give glory." Like as the Apostle Paul reckoned nothing of his preaching, saying, "By the grace of God I am what I am;" and again he says, "He that glorieth let him glory in the Lord." Hence also it is, that our Lord saith in the gospel, "Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock." While the Lord does all this, he expects every day that we should respond to his holy admonitions, by our actions. Therefore it is, that the days of this life are extended as a respite for the emendation of what is evil; as the Apostle says, "Knowest thou not that the long suffering of God leadeth thee to repentance?" For the merciful God hath said, “I desire not the death of a sinner, but that he should be converted and live." When therefore, my brethren, we inquire of the Lord "who shall abide in thy tabernacle?" we thus hear the rule of habitation; and if we fulfil the duty of an inhabitant, we shall be heirs of the kingdom of heaven. Therefore our hearts and bodies are to be prepared to go forth to the warfare of holy obedience to the commandments; and, because it is impossible to our nature, let us ask the Lord of his grace that he would assist us with his help. And if, flying from the pains of hell, we desire to obtain eternal life, while yet there is opportunity and we are in this body, and space is afforded to fulfil all these things by this life of light, we must now run and labour for that which shall profit us for ever. We must, therefore, institute a school of service to the Lord; in which institution we trust that we shall appoint nothing harsh or burdensome. If, however, anything a little severe should, on reasonable grounds of equity, be enjoined for the correction of vices, and the preservation of charity, do not in sudden alarm fly from the way of safety, which can only be begun by a narrow entrance. In the progress, however, of our conversation and faith, the heart being enlarged with the ineffable sweetness of love, we run the way of God's commandments, so that never departing from his governance, remaining under his teaching in the monastery until death, we through patience are partakers of Christ's sufferings, that we may be counted worthy to be partakers of his kingdom." The first chapter of the Rule is on the various kinds of monks -the second, on the qualifications and duties of an abbot-the third, on the duty of the abbot to take counsel with the brethren -and the fourth is headed, "Quæ sint instrumenta bonorum operum." This title has given some trouble to commentators; and the reader may translate it as he pleases. It is not my business to criticise it, especially as the chapter is intelligible enough. It contains seventy-two brief injunctions, from whence we may form some general opinion as to what those who bound themselves by this rule did, and did not, undertake. Most of the other seventy-two chapters of the rule consist of regulations respecting the organization and management of their society, which would, of course, occupy the most room; but it seems to me that *The allusion is to Psalm cxxxvii. 9. "Filia Babylonis .. et allidet parvulos tuos ad petram." VOL. VIII.-Dec. 1835. beatus qui tenebit 4 M this one chapter should at least qualify the statements of those who profess to have found nothing but a body of heartless forms.* "1. In the first place, to love the Lord God with the whole heart, whole soul, whole strength. 2. Then his neighbour as himself. 3. Then not to kill. 4. Then not to commit adultery. 5. Not to steal. 6. Not to covet. 7. Not to bear false witness. 8. To honour all men. 9. And what any one would not have done to him, let him not do to another. 10. To deny himself, that he may follow Christ. 11. To chasten the body. 12. To renounce luxuries. 13. To love fasting. 14. To relieve the poor. 15. To clothe the naked. 16. To visit the sick. 17. To bury the dead. 18. To help in tribulation. 19. To console the afflicted. 20. To disengage himself from worldly affairs. 21. To set the love of Christ before all other things. 22. Not to give way to anger. 23. Not to bear any grudge. 24. Not to harbour deceit in the heart. 25. Not to make false peace. 26. Not to forsake charity. 27. Not to swear, lest haply he perjure himself. 28. To utter truth from his heart and his mouth. 29. Not to return evil for evil. 30. Not to do injuries; and to bear them patiently. 31. To love his enemies. 32. Not to curse again those who curse him; but rather to bless them. 33. To endure persecutions for righteousness' sake. 34. Not to be proud. 35. Not given to wine. 36. Not gluttonous. 37. Not addicted to sleep. 38. Not sluggish. 39. Not given to murmur. 40. Not a slanderer. 41. To commit his hope to God. 42. When he sees any thing good in himself, to attribute it to God, and not to himself. 43. But let him always know, that which is evil in his own doing, and impute it to himself. 44. To fear the day of judgment. 45. To dread Hell. 46. To desire eternal life, with all spiritual longing. 47. To have the expectation of death every day before his eyes. 48. To watch over his actions at all times. 49. To know certainly that, in all places, the eye of God is upon him. 50. Those evil thoughts which come into his heart immediately to dash to pieces on Christ. 51. And to make them known to his spiritual senior. 52. To keep his lips from evil and wicked discourse. 53. Not to be fond of much talking. 54. Not to speak vain words, or such as provoke laughter. to love much or violent laughter. 56. To give willing attention to the sacred readings. 57. To pray frequently. 58. Every day to confess his past sins to God, in prayer, with tears and groaning; from thenceforward to reform as to those sins. 59. Not to fulfil the desires of the flesh; to hate self-will. 60. In all things to obey the commands of the abbot, even though he himself (which God forbid) should do otherwise; remembering our Lord's command 'What they say, do; but what they do, do ye not.' 61. Not to desire to be called a saint before he is one, but first to be one that he may be truly called one. 62. Every day to fulfil the commands of God in action. 63. To love chastity. 64. To hate nobody. 65. To have no jealousy ; to indulge no envy. 66. Not to love contention. 67. To avoid self-conceit. 68. To reverence seniors. 69. To love juniors. 70. To pray for enemies, in the love of Christ. 71. After a disagreement, to be reconciled before the going down of 72. And never to despair of the mercy of God." the sun. 55. Not I apprehend that these injunctions are better than some readers would have expected to find; and should it appear that, on the whole, they are defective either as to doctrine, or instruction, let it be remembered that St. Benedict did not intend that his Rule should supersede the Holy Scriptures. He did not mean to give his disciples the traditions of men instead of the word of God. He told them plainly that the most perfect Rule of life "About this time the monastic rules of Benedict were established, which afterwards were received through the western churches. They are full of forms, and breathe little of the spirit of godliness. The very best thing that I can find recorded of the superstitious founder, is the zeal with which he opposed idolatry."-Milner's History of the Church of Christ, Cent. VI., ch. iv. |