Original Douay–Rheims Annotations2 Thessalonians 3

Neither let them eat.

^[1] It is not a general precept or rule, that every man should live by his handi-work, as the Anabaptists argue falsely against Gentlemen, and the Calvinists apply it perversely against the vacant life of the Clergy, specially of Monks and other Religious men. But it is a natural admonition only, given to such as had not wherewith to live of their own, or any right or good cause why to challenge their finding of others, and to such as under the colour of Christian liberty did pass their time idly, curiously, unprofitably, and scandalously, refusing to do such works as were agreeable to their former calling and bringing up. Such as these, were not tolerable, specially there and then, when the Apostle and others (that might lawfully have lived of the altar and their preaching) yet to disburden their hearers, and for the better advancement of the Gospel, wrought for their living: ^[2] protesting nevertheless continually, that they might have done otherwise, as well as S. Peter and the rest did, who wrought not, but were found otherwise justly and lawfully, as all sorts of the Clergy preaching or serving the Church and the altar, be and ought to be, ^[3] by the law of God and nature. ^[4] Whose spiritual labours far pass all bodily travails, where the duties and functions of that vocation be done accordingly: as S. Augustine affirmeth of his own extraordinary pains incident to the Ecclesiastical affairs and regiment: in stead of which, if the use of the Church and his infirmity would have permitted it, he wisheth he might have laboured with his hands some hours of the day, ^[5] as some of the Clergy did ever voluntarily occupy themselves in teaching, writing, graving, painting, planting, sowing, embroidering, or such like seemly and innocent labours. See S. Hierom ep. 114. seu præf. in Job. and in vit Hilario.

• 1 The heretics' cavillation against Religious men that work not, answered.
• 2 1. Cor. 9.
• 3 * See S. Cypr. ep. 66.
• 4 The Spiritual travails of the Clergy.
• 5 Religious men working with their hands.

And Monks for the most part in the primitive Church (few of them being Priests, and many taken from servile works and handicrafts, yea often-times professed of bond-men, made free by their masters to enter into religion) were appointed by their Superiors to work certain hours of the day, to supply the lack of their Monasteries: as yet the Religious do (women specially) in many places, which standeth well with their profession. And S. Augustine writeth a whole book ( de opere Monachorum to. 3. ) against the error of certain disordered Monks that abused these words, ( Nolite esse soliciti, be not careful &c. and Respicite volatilia cæli, behold the fowls of the air &c. ) to prove that they should not labour at all, but pray only and commit their finding to God: not only so excusing their idleness, but preferring themselves in holiness above other their fellows that did work, and erroneously expounding the said Scriptures for their defence: as they did other Scriptures, ^◦ to prove they should not be shaven after the manner of Monks. Which letting their heads to grow he much blameth also in them. See li. 2. Retract. c. 21. & de op. Monach. c. 21. and S. Hierom ep. 48. c. 3. of Nuns cutting their hair.

Where by the way you see that the Religious were shaven even in S. Augustine's time, who reproacheth them for their hair, calling them Crinitos, Hairelings, as the Heretics now contrarywise deride them by the word Rasos, Shavelings. So that there is a great difference between the ancient Fathers and the new Protestants. And as for hand labours, as S. Augustine in the book alleged, would not have Religious folk to refuse them, where necessity, bodily strength, and the order of the Church or Monastery permit or require them: ^[1] so he expressly writeth, that all cannot nor are not bound to work, and that who so ever preacheth or ministereth the Sacraments to the people or serveth the altar (as all Religious men commonly now do) may challenge their living of them whom they serve, and are not bound to work, ^[2] no nor such neither as have been brought up before in state of Gentlemen, and have given away their lands, or goods, and made themselves poor for Christ's sake. Which is to be noted, because the Heretics, affirm the said Scripture and S. Augustine to condemn all such for idle persons.

• 1 S. Augustine's opinion concerning Religious men's working or not working.
• 2 li. de op. Monach. c. 21.
• ◦ Monks were shaven in the primitive Church, and Nuns clipped off their hair.

Obey not.

^◦ Our Pastors must be obeyed, and not only secular Princes. and such as will not be obedient to their spiritual governors, the Apostle (as S. Augustine saith) giveth order and commandment that they be corrected by correption or admonition. By degradation, excommunication, and other lawful kinds of punishments. Cont. Donatist. post Collat. c. 4. 20. Read also this holy Father's answer to such as said, Let our Prelates command us only what we ought to do, and pray for us that we may do it: but let them not correct us. Where he proveth that Prelates must not only command and pray, but punish also if that be not done which is commanded. Li. de correp. & grat. c. 3.

• ◦ Ecclesiastical censures against the disobedient.

Note him.

^◦ Disobedient persons to be excommunicated, and the excommunicated to be separated from the company of other Christians, and the faithful not to keep any company or have conversation with excommunicated persons, neither to be partaker with them in the fault for which they are excommunicated, nor in any other act of religion or office of life, except cases of mere necessity and other prescribed and permitted by the law: all this is here insinuated, and that all the Church's censures be grounded in Scriptures and the examples of the Apostles.

• ◦ Not to communicate with excommunicate persons but in certain cases.