,,the ,,confutatio ,,pontificia ,by ,anonymous ,edited by ,j4 ,m4 ,reu4 ,in ,reference ,to ,the ,matters ,presented ,to ,his ,imperial ,majesty ,by ,the ,elector ,of ,saxony ,and ,some ,princes ,and ,states ,of ,the ,holy ,roman ,empire1 ,on ,the ,subject ,and ,concerning ,causes ,pertaining ,to ,the ,christian ,orthodox ,faith1 ,the ,following ,christian ,reply ,can ,be ,given4 ,august #c1 #aecj4 ,,confutatio ,,pontificia1 ,,august #c1 #aecj ,as ,his ,worshipful ,imperial ,majesty received several days since a ,confession of ,faith presented by the ,elector the duke of ,saxony and several princes and two cities1 to which their names were affixed1 with his characteristic zeal for the glory of ,god1 the salvation of souls1 ,christian harmony and the public peace1 he not only himself read the ,confession1 but also1 in order that in a matter of such moment he might proceed the more thoroughly and seasonably1 he referred the aforesaid ,confession to several learned1 mature1 approved and honorable men of different nations for their inspection and examination1 and earnestly directed and enjoined them to praise and approve what in the ,confession was said aright and in accord with ,catholic doctrine1 but1 on the other hand1 to note that wherein it differed from the ,catholic ,church1 and1 together with their reply1 to present and explain their judgment on each topic4 ,this commission was executed aright and according to order4 ,for those learned men with all care and diligence examined the aforesaid ,confession1 and committed to writing what they thought on each topic1 and thus presented a reply to ,his ,imperial ,majesty4 ,this reply ,his ,worshipful ,imperial ,majesty1 as becomes a ,christian emperor1 most accurately read and gave to the other electors1 princes and estates of the ,roman ,empire for their perusal and examination1 which they also approved as orthodox and in every respect harmonious with the ,gospel and ,holy ,scripture4 ,for this reason1 after a conference with the electors1 princes and states above named1 in order that all dissension concerning this our orthodox holy faith and religion may be removed1 ,his ,imperial ,majesty has directed that a declaration be made at present as follows3 ,in reference to the matters presented to ,his ,imperial ,majesty by the ,elector of ,saxony and some princes and states of the ,holy ,roman ,empire1 on the subject and concerning causes pertaining to the ,christian orthodox faith1 the following ,christian reply can be given3 ,part ,i4 ,to ,article ,i4 ,especially when in the first article they confess the unity of the divine essence in three persons according to the decree of the ,council of ,nice1 their ,confession must be accepted1 since it agrees in all respects with the rule of faith and the ,roman ,church4 ,for the ,council of ,nice1 convened under the ,emperor ,constantine the ,great1 has always been regarded inviolable1 whereat three hundred and eighteen bishops eminent and venerable for holiness of life1 martyrdom and learning1 after investigating and diligently examining the ,holy ,scriptures1 set forth this article which they here confess concerning the unity of the essence and the trinity of persons4 ,so too their condemnation of all heresies arising contrary to this article must be accepted--viz4 the ,manichaeans1 ,arians1 ,eunomians1 ,valentinians1 ,samosatanes1 for the ,holy ,catholic ,church has condemned these of old4 ,to ,article ,,ii4 ,in the second article we approve their ,confession1 in common with the ,catholic ,church1 that the fault of origin is truly sin1 condemning and bringing eternal death upon those who are not born again by baptism and the ,holy ,ghost4 ,for in this they properly condemn the ,pelagians1 both modern and ancient1 who have been long since condemned by the ,church4 ,but the declaration of the article1 that ,original ,sin is that men are born without the fear of ,god and without trust in ,god1 is to be entirely rejected1 since it is manifest to every ,christian that to be without the fear of ,god and without trust in ,god is rather the actual guilt of an adult than the offence of a recently-born infant1 which does not possess as yet the full use of reason1 as the ,lord says ,your children which had no knowledge between good and evil1 ,deut #a3ci4 ,moreover1 the declaration is also rejected whereby they call the fault of origin concupiscence1 if they mean thereby that concupiscence is a sin that remains sin in a child even after baptism4 ,for the ,apostolic ,see has already condemned two articles of ,martin ,luther concerning sin remaining in a child after baptism1 and concerning the fomes of sin hindering a soul from entering the kingdom of heaven4 ,but if1 according to the opinion of ,st ,augustine1 they call the vice of origin concupiscence1 which in baptism ceases to be sin1 this ought to be accepted1 since indeed according to the declaration of ,st4 ,paul1 we are all born children of wrath 7,eph4 #b3c71 and in ,adam we all have sinned 7,rom4#e3ab74 ,to ,article ,,iii4 ,in the third article there is nothing to offend1 since the entire ,confession agrees with the ,apostles' ,creed and the right rule of faith--viz4 the ,son of ,god became incarnate1 assumed human nature into the unity of his person1 was born of the ,virgin ,mary1 truly suffered was crucified1 died1 descended to hell1 rose again on the third day1 ascended to heaven1 and sat down at the right hand of the ,father4 ,to ,article ,,iv ,in the fourth article the condemnation of the ,pelagians1 who thought that man can merit eternal life by his own powers without the grace of ,god1 is accepted as ,catholic and in accordance with the ancient councils1 for the ,holy ,scriptures expressly testify to this4 ,john the ,baptist says3 ,a man can receive nothing1 except it be given him from heaven1 ,john #c3bg ,every good gift and every perfect gift is from above1 and comes down from the ,father of lights1 ,james #a3ag4 ,therefore our sufficiency is of ,god1 #b ,cor #c3e4 ,and ,christ says3 ,no man can come to me1 ,except the ,father1 which hath sent me1 draw him1 ,john #f3dd ,and ,paul3 ,what hast thou that thou didst not receive8 ,i ,cor #d3g4 ,for if any one should intend to disapprove of the merits that men acquire by the assistance of divine grace1 he would agree with the ,manichaeans rather than with the ,catholic ,church4 ,for it is entirely contrary to holy ,scripture to deny that our works are meritorious4 ,for ,st4 ,paul says ,i have fought a good fight1 ,i have finished my course1 ,i have kept the faith2 henceforth there is laid up for me a crown of righteousness1 which the ,lord1 the righteous ,judge1 shall give me at that day1 #b ,tim4 #d3g #h4 ,and to the ,corinthians he wrote ,we must all appear before the judgment-seat of ,christ1 that every one may receive the things done in his body1 according to that he hath done1 whether it be good or bad1 #b ,cor4 #e3aj4 ,for where there are wages there is merit4 ,the ,lord said to ,abraham3 ,fear not1 ,abraham1 ,i am thy shield and thy exceeding great reward1 ,gen #ae3l4 ,and ,isaiah says3 ,behold1 his reward is with him1 and his work before him1 ,isa4 #dj3aj2 and1 chapter #eh3g1 #h3 ,deal they bread to the hungry1 and thy righteousness shall go before thee2 the glory of the ,lord shall go before thee2 the glory of the ,lord shall gather thee up4 ,so too the ,lord to ,cain3 ,if thou doest well shalt thou not be accepted8 ,gen4 #d3g4 ,so the parable in the ,gospel declares that we have been hired for the ,lord's vineyard1 who agrees with us for a penny a day1 and says3 ,call the laborers and give them their hire1 ,matt #bj3h4 ,so ,paul1 knowing the mysteries of ,god1 says3 ,every man shall receive his own reward1 according to his own labor1 ,i ,cor4 #c3h4 #f4 ,nevertheless1 all ,catholics confess that our works of themselves have no merit1 but that ,god's grace makes them worthy of eternal life4 ,thus ,st4 ,john says3 ,they shall walk with me in white2 for they are worthy1 ,rev4 #c3d4 ,and ,st ,paul says to the ,colossians1 #a3ab3 ,giving thanks unto the ,father1 which hath made us meet to be partakers of the inheritance of the saints in light4 ,to ,article ,v4 ,in the fifth article the statement that the ,holy ,ghost is given by the ,word and sacraments1 as by instruments1 is approved4 ,for thus it is written1 ,acts #aj3dd3 ,while ,peter yet spoke these words1 the ,holy ,ghost fell on all them which heard the word4 ,and ,john #a3cc3 ,the same is ,he which baptizeth with the ,holy ,ghost4 ,the mention1 however1 that they here make of faith is approved so far as not ,faith alone1 which some incorrectly teach1 but faith which worketh by love1 is understood1 as the apostle teaches aright in ,gal #e3c4 ,for in baptism there is an infusion1 not of faith alone1 but also1 at the same time1 of hope and love1 as ,pope ,alexander declares in the canon ,majores concerning baptism and its effect2 which ,john the ,baptist also taught long before1 saying1 ,luke #c3af3 ,he shall baptize you with the ,holy ,ghost and with fire4 ,to ,article ,,vi4 ,their ,confession in the sixth article that faith should bring forth good fruits is acceptable and valid since faith without works is dead1 ,james #b3ag1 and all ,scripture invites us to works4 ,for the wise man says3 ,whatsoever thy hand findeth to do1 do it with thy might4 ,eccles4 #i3aj4 ,and the ,lord had respect to ,abel and to his offering1 ,gen4 #d3d4 ,he saw that ,abraham would command his ,children and his household after him to keep the way of the ,lord1 and to do justice and judgment1 ,gen4 #ah3ai4 ,and3 ,by myself have ,i sworn1 saith the ,lord1 for because thou hast done this thing ,i will bless thee and multiply thy seed4 ,gen #bb3af4 ,thus he regarded the fast of the ,ninevites1 ,jonah #c1 and the lamentations and tears of ,king ,hezekiah1 #d3b2 #b ,kings #bj4 ,for this cause all the faithful should follow the advice of ,st4 ,paul3 ,as we have therefore opportunity1 let us do good unto all men1 especially unto them who are of the household of faith1 ,gal4 #f3aj4 ,for ,christ says3 ,the night cometh when no man can work4 ,john #i3d4 ,but in the same article their ascription of justification to faith alone is diametrically opposite the truth of the ,gospel by which works are not excluded2 because glory1 honor and peace to every man that worketh good1 ,rom4 #b3aj4 ,why8 because ,david1 ,ps4 #fb3ab2 ,christ1 ,matt4 #af3bg2 and ,paul1 ,rom4 #b3f testify that ,god will render to every one according to his works4 ,besides ,christ says3 ,not every one that saith unto me ,lord1 ,lord shall enter into the kingdom of heaven2 but he that doeth the will of my ,father1 ,matt4 #g3ba4 #d4 ,hence however much one may believe1 if he work not what is good1 he is not a friend of ,god4 ,ye are my friends1 says ,christ1 if ye do whatsoever ,i command you1 ,john #ae3ad4 ,on this account their frequent ascription of justification to faith is not admitted since it pertains to grace and love4 ,for ,st4 ,paul says3 ,though ,i have all faith so that ,i could remove mountains and have not charity1 ,i am nothing4 #a ,cor4 #ac3b4 ,here ,st4 ,paul certifies to the princes and the entire ,church that faith alone does not justify4 ,accordingly he teaches that love is the chief virtue1 ,col4 #c3ad3 ,above all these things put on charity1 which is the bond of perfectness4 ,neither are they supported by the word of ,christ3 ,when ye shall have done all these things1 say ,we are unprofitable servants1 ,luke #ag3aj4 ,for if the doors ought to be called unprofitable1 how much more fitting is it to say to those who only believe1 ,when ye shall have believed all things say1 ,we are unprofitable servants6 ,this word of ,christ1 therefore1 does not extol faith without works1 but teaches that our works bring no profit to ,god2 that no one can be puffed up by our works2 that1 when contrasted with the divine reward1 our works are of no account and nothing4 ,thus ,st4 ,paul says3 ,i reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us1 ,rom4 #h3ah4 ,for faith and good works are gifts of ,god1 whereby1 through ,god's mercy1 eternal life is given4 ,so1 too1 the citation at this point from ,ambrose is in no way pertinent1 since ,st4 ,ambrose is here expressed declaring his opinion concerning legal works4 ,for he says3 ,without the law1 but1 ,without the law of the ,sabbath1 and of circumcision1 and of revenge4 ,and this he declares the more clearly on ,rom4 #d1 citing ,st4 ,james concerning the justification of ,abraham without legal works before circumcision4 ,for how could ,ambrose speak differently in his comments from ,st4 ,paul in the text when he says3 ,therefore by the deeds of the law there shall no flesh be justified in his sight8 ,therefore1 finally1 he does not exclude faith absolutely1 but says3 ,we conclude that a man is justified by faith without the deeds of the law4 ,to ,article ,,vii4 ,the seventh article of the ,confession1 wherein it is affirmed that the ,church is the congregation of saints1 cannot be admitted without prejudice to faith if by this definition the wicked and sinners be separated from the ,church4 ,for in the ,council of ,constance this article was condemned among the articles of ,john ,huss of cursed memory1 and it plainly contradicts the ,gospel4 ,for there we read that ,john the ,baptist compared the ,church to a threshing-floor1 which ,christ will cleanse with his fan1 and will gather the wheat into his garner1 but will burn the chaff with unquenchable fire1 ,matt4 #c3ab4 ,wherefore this article of the ,confession is in no way accepted1 although we read in it their confession that the ,church is perpetual1 since here the promise of ,christ has its place1 who promises that the ,spirit of truth will abide with it forever ,john #ad3af4 ,and ,christ himself promises that he will be with the church alway unto the end of the world4 ,they are praised also1 in that they do not regard variety of rites as separating unity of faith1 if they speak of special rites4 ,for to this effect ,jerome says3 ,every province abounds in its own sense 7of propriety74 ,but if they extend this part of the ,confession to universal ,church rites1 tis also must be utterly rejected1 and we must say with ,st4 ,paul3 ,we have no such custom1 #a ,cor4 #aa3af4 ,for by all believers universal rites must be observed1 ,st4 ,augustine1 whose testimony they also use1 well taught of ,januarius2 for we must presume that such rites were transmitted from the apostles4 ,to ,article ,,viii4 ,the eighth article of the ,confession1 concerning wicked ministers of the ,church and hypocrites--viz4 that their wickedness does not injure the sacraments and the ,word--is accepted with the ,holy ,roman ,church1 and the princes commend it1 condemning on this topic the ,donatists and the ancient ,origenists1 who maintained that it was unlawful to use the ministry of the wicked in the ,church--a heresy which the ,waldenses and ,poor of ,lyons revived4 ,afterwards ,john ,wicliff in ,england and ,john ,huss in ,bohemia adopted this4 ,to ,article ,,ix4 ,the ninth article1 concerning ,baptism--viz4 that it is necessary to salvation1 and that children ought to be baptized--is approved and accepted1 and they are right in condemning the ,anabaptists1 a most seditious class of men that ought to be banished far from the boundaries of the ,roman ,empire in order that illustrious ,germany may not suffer again such a destructive and sanguinary commotion as she experienced five tears ago in the slaughter of so many thousands4 ,to ,article ,x4 ,the tenth article gives no offense in its words1 because they confess that in the ,eucharist1 after the consecration lawfully made1 the ,body and ,blood of ,christ are substantially and truly present1 if only they believe that the entire ,christ is present under each form1 so that the ,blood of ,christ is no less present under the form of bread by concomitance than it is under the form of the wine1 and the reverse4 ,otherwise1 in the ,eucharist the ,body of ,christ is dead and bloodless1 contrary to ,st4 ,paul1 because ,christ1 being raised from the dead1 dieth no more1 ,rom4 #f3i4 ,one matter is added as very necessary to the article of the ,confession--viz4 that they believe the ,church1 rather than some teaching otherwise and incorrectly1 that by the almighty ,word of ,god in the consecration of the ,eucharist the substance of the bread is changed into the ,body of ,christ4 ,for thus in a general council it has been determined1 canon ,firmiter1 concerning the exalted ,trinity1 and the ,catholic faith4 ,they are praised therefor1 for condemning the ,capernaites1 who deny the truth of the ,body and ,blood of our ,lord ,jesus ,christ in the ,eucharist4 ,to ,article ,,xi4 ,the eleventh article their acknowledgment that private absolution with confession should be retained in the ,church is accepted as catholic and in harmony with our faith1 because absolution is supported by the word of ,christ4 ,for ,christ says to his apostles1 ,john #bj3bc3 ,whosoever sins ye remit1 they are remitted unto them4 ,nevertheless1 two things must here be required of them3 one1 that they compel an annual confession to be observed by their subjects1 according to the constitution1 canon ,omnis ,utriusque1 concerning penance and remission and the custom of the ,church universal4 ,another that through their preachers they cause their subjects to be faithfully admonished when they are about to confess that although they cannot state all their sins individually1 nevertheless1 a diligent examination of their conscience being made1 they make an entire confession of their offences--viz4 of all which occur to their memory in such investigation4 ,but in regard to the rest that have been forgotten and have escaped our mind it is lawful to make a general confession1 and to say with the ,psalmist1 ,ps4 #ai3ag3 ,cleanse me1 ,lord1 from secret faults4 ,to ,article ,,xii4 ,in the twelfth article their confession that such as have fallen may find remission of sins at the time when they are converted1 and that the ,church should give absolution unto such as return to repentance1 is commended1 since they most justly condemn the ,novatians who deny that repentance can be repeated1 in opposition both to the prophet who promises grace to the sinner at whatever hour he shall mourn1 ,ezek4 #ah3ba1 and the merciful declaration of ,christ our ,saviour1 replying to ,st4 ,peter1 that not until seven times1 but until seventy times seven in one day1 he should forgive his brother sinning against him1 ,matt4 #ah3bb4 ,but the second part of this article is utterly rejected4 ,for when they ascribe only two parts to repentance1 they antagonize the entire ,church1 which from the time of the apostles has held and believed that there are three parts of repentance--contrition1 confession and satisfaction4 ,thus the ancient doctors1 ,origen1 ,cyprian1 ,chrysostom1 ,gregory1 ,augustine1 taught in attestation of the ,holy ,scriptures1 especially from #b ,kings #ab1 concerning ,david1 #b ,chron #c3a1 concerning ,manasseh1 ,ps4 #ca1 #cg1 #ej1 #aja1 etc4 ,therefore ,pope ,leo ,x of happy memory justly condemned this article of ,luther1 who taught3 ,that there are three parts of repentance--viz4 confession1 contrition1 and satisfaction--has no foundation in ,scripture or in ,holy ,christian doctors4 ,this part of the article1 therefore can in no way be admitted2 so1 too1 neither can that which asserts that faith is the second part of repentance1 since it is known to all that faith precedes repentance2 for unless one believes he will not repent4 ,neither is that part admitted which makes light of pontifical satisfactions1 for it is contrary to the ,gospel1 contrary to the apostles1 contrary to the fathers1 contrary to the councils1 and contrary to the universal ,catholic ,church4 ,john the ,baptist cries3 ,bring forth fruits meet for repentance1 ,matt4 #c3h4 ,st4 ,paul teaches3 ,as ye have yielded your members servants to uncleanness1 even so now yield your members servants to righteousness unto holiness1 ,rom #f3ai4 ,he likewise preached to the ,gentiles that they should repent and be ,converted to ,god1 bringing forth fruits meet for repentance1 ,acts #bj3ba4 ,so ,christ himself also began to teach and preach repentance3 ,repent1 for the kingdom of heaven is at hand1 ,matt4 #d3ag4 ,afterward he commanded the apostles to pursue this mode of preaching and teaching1 ,luke #bd3dg1 and ,st4 ,peter faithfully obeyed him in his first sermon1 ,acts #b3ch4 ,so ,augustine also exhorts that every one exercise toward himself severity1 so that1 being judged of himself1 he shall not be judged of the ,lord1 as ,st4 ,paul says4 #a ,cor4 #aa3ca4 ,pope ,leo surnamed the ,great1 said ,the ,mediator between ,god and men1 the man ,christ ,jesus1 gave to those set over the churches the authority to assign to those who confess the doing of penance1 and through the door of reconciliation to admit to the communion of the sacraments those who have been cleansed by a salutary satisfaction4 ,brose says3 ,the amount of the penance must be adapted to the trouble of the conscience4 ,hence divere penitential canons were appointed in the holy ,synod of ,nice1 in accordance with ,the diversity of satisfactions1 ,jovinian the heretic1 thought1 however1 that all sins are equal and accordingly did not admit a diversity of satisfactions4 ,moreover1 satisfactions should not be abolished in the ,church1 contrary to the express ,gospel and the decrees of councils and fathers1 but those absolved by the priest ought to perform the penance enjoined1 following the declaration of ,st4 ,paul3 ,he gave himself for us1 to redeem us from all iniquity1 and purify unto himself a peculiar people1 zealous of good works1 ,tit4 #b3ad4 ,christ thus made satisfaction for us1 that we might be zealous of good works1 fulfilling the satisfaction enjoined4 ,to ,article ,,xiii4 ,the thirteenth article gives no offence1 but is accepted1 while they say that the sacraments were instituted not only to be marks of profession among men1 but rather to be signs and testimonies of ,god's will toward us2 nevertheless1 we must request them that what they here ascribe to the sacraments in general they confess also specifically concerning the seven sacraments of the ,church and take measures for the observance of them by their subjects4 ,to ,article ,,xiv4 ,when1 in the fourteenth article1 they confess that no one ought to administer in the ,church the ,word of ,god and the sacraments unless he be rightly called1 it ought to be understood that he is rightly called who is called in accordance with the form of law and the ecclesiastical ordinances and decrees hitherto observed everywhere in the ,christian world1 and not according to a ,jeroboitic 7cf4 #a ,kings #ab3bj7 call1 or a tumult or any other irregular intrusion of the people4 ,aaron was not thus called4 ,therefore in this sense the ,confession is received2 nevertheless1 they should be admonished to persevere therein1 and to admit in their realms no one either as pastor or as preacher unless he be rightly called4 ,to ,article ,,xv4 ,in the fifteenth article their confession that such ecclesiastical rites are to be observed as may be observed without sin1 and are profitable for tranquility and good order in the ,church1 is accepted1 and they must be admonished that the princes and cities see to it that the ecclesiastical rites of the ,church universal be observed in their dominions and districts1 as well as those which have been kept devoutly and religiously in every province even to us1 and if any of these have been intermitted that they restore them1 and arrange1 determine and effectually enjoin upon their subjects that all things be done in their churches according to the ancient form4 ,nevertheless1 the appendix to this article must be entirely removed1 since it is false that human ordinances instituted to propitiate ,god and make satisfactions for sins are opposed to the ,gospel1 as will be more amply declared hereafter concerning vows1 the choice of food and the like4 ,to ,article ,,xvi4 ,the sixteenth article1 concerning civil magistrates1 is received with pleasure1 as in harmony not only with civil law1 but also with canonical law1 the ,gospel1 the ,holy ,scriptures1 and the universal norm of faith1 since the apostle enjoins that every soul be subject unto the higher powers4 ,for there is no power but of ,god3 the powers that be are ordained of ,god4 ,whosoever1 therefore1 resisteth the power1 resisteth the ordinance of ,god1 and they that resist shall receive to themselves damnation1 ,rom4 #ac3a4 ,and the princes are praised for condemning the ,anabaptists1 who overthrow all civil ordinances and prohibit ,christians the use of the magistracy and other civil offices1 without which no state is successfully administered4 ,to ,article ,,xvii4 ,the confession of the seventeenth article is received1 since from the ,apostles' ,creed and the ,holy ,scripture the entire ,catholic ,church knows that ,christ will come at the last day to judge the quick and the dead4 ,therefore they justly condemn here the ,anabaptists1 who think there will be an end of punishments to condemned men and devils1 and imagine certain ,jewish kingdoms of the godly1 before the resurrection of the dead1 in this present world1 the wicked being everywhere suppressed4 ,to ,article ,,xviii4 ,in the eighteenth article they confess the power of the ,free ,will--viz4 that it has the power to work a civil righteousness1 but that it has not1 without the ,holy ,ghost1 the virtue to work the righteousness of ,god4 ,this confession is received and approved4 ,for it thus becomes ,catholics to pursue the middle way1 so as not1 with the ,pelagians1 to ascribe too much to the free will1 nor1 with the godless ,manichaeans1 to deny it all liberty2 for both are not without fault4 ,thus ,augustine says3 ,with sure faith we believe1 and without doubt we preach1 that a free will exists in men4 ,for it is an inhuman error to deny the free will in man1 which every one experiences in himself1 and is so often asserted in the ,holy ,scriptures4 ,st4 ,paul says3 ,having power over his own will4 #a ,cor4 #g3cg4 ,of the righteous the wise man says3 ,who might offend1 and hath not offended8 or done evil1 and hath not done it8 ,eccles4 #ca3aj4 ,god said to ,cain3 ,if thou doest well1 shalt thou not be accepted8 and if thou doest not well1 sin lieth at the door4 ,and unto thee shall be his desire1 and thou shalt rule over him1 ,gen4 #d3g4 ,through the prophet ,isaiah he says3 ,if ye be willing and obedient ye shall eat the good of the land4 ,but if ye refuse and rebel1 ye shall be devoured with the sword4 ,this also ,jeremiah has briefly expressed3 ,behold1 thou hast spoken and done evil1 as thou couldest1 ,jer4 #c3e4 ,we add also ,ezek4 #ah3ca;ff43 ,cast away from you all your transgressions whereby ye have transgressed2 and make ye a new heart1 and a new spirit2 for why will ye die1 ,o house of ,israel8 ,for ,i have no pleasure in the death of him that dieth1 saith the ,lord ,god2 wherefore turn yourselves and live4 ,also ,st4 ,paul3 ,the spirits of the prophets are subject to the prophets1 #a ,cor4 #ad3cb4 ,likewise #b ,cor4 #i3g3 ,every man according as he purposeth in his heart2 not grudgingly or of necessity4 finally1 ,christ overthrew all the ,manichaeans with one word when he said3 ,ye have the poor with you always1 and whensoever ye will ye may do them good4 ,mark #ad3g2 and to ,jerusalem ,christ says3 ,how often would ,i have gathered thy children together1 even as a hen gathered her chickens under her wings1 and ye would not6 ,matt4 #bc3cg4 ,to ,article ,,xix4 ,the nineteenth article is likewise approved and accepted4 ,for ,god1 the supremely good1 is not the author of evils1 but the rational and defectible will is the cause of sin2 wherefore let no one impute his midsdeeds and crimes to ,god1 but to himself1 according to ,jer4 #b3ai3 ,thine own wickedness shall correct thee and thy backslidings shall reprove thee2 and ,hos4 #ac3i3 ,o ,israel1 thou hast destroyed thyself2 but in me is thy help4 ,and ,david in the spirit acknowledged that ,god is not one that hath pleasure in wickedness1 ,ps4 #e3d4 ,to ,article ,,xx4 ,in the twentieth article1 which does not contain so much the confession of the princes and cities as the defense of the preachers1 there is only one thing that pertains to the princes and cities--viz4 concerning good works1 that they do not merit the remission of sins1 which1 as it has been rejected and disapproved before1 is also rejected and disapproved now4 ,for the passage in ,daniel is very familiar3 ,redeem thy sins with alms1 ,dan4 #d3bd2 and the address of ,tobit to his son3 ,alms do deliver from death and suffereth not to come into darkness1 ,tobit #d3aj2 and that of ,christ3 ,give alms of such things as ye have1 and behold all things are clean unto you1 ,luke #aa3da4 ,if works were not meritorious why would the wise man say3 ,god will render a reward of the labors of his saints8 ,wisd4 #aj3ag4 ,why would ,st4 ,peter so earnestly exhort to good works1 saying3 ,wherefore the rather1 brethren1 give diligence by good works to make your calling and election sure8 #b ,pet4 #a3ai4 ,why would ,st4 ,paul have said3 ,god is not unrighteous to forget your work and labor of love1 which ye have showed towards his name8 ,heb4 #f3aj4 ,nor by this do we reject ,christ's merit but we know that our works are nothing and of no merit unless by virtue of ,christ's passion4 ,we know that ,christ is the way1 the truth and the life14 ,john #ad3f4 ,but ,christ1 as the ,good ,shepherd1 who began to do and teach1 ,acts #a3a1 has given us an example that as he has done we also should do1 ,john #ac3ae4 ,he also went through the desert by the way of good works1 which all ,christians ought to pursue1 and according to his command bear the cross and follow him4 ,matt4 #aj3ch2 #af3bd4 ,he who bears not the cross1 neither is nor can be ,christ's disciple4 ,that also is true which ,john says3 ,he that saith he abideth in him ought himself also so to walk1 even as he walked1 #a ,john #b3f4 ,moreover1 this opinion concerning good works was condemned and rejected more than a thousand years ago in the time of ,augustine4 ,to ,article ,,xxi4 ,in the last place1 they present the twenty-first article1 wherein they admit that the memory of saints may be set before us1 that we may follow their faith and good works1 but not that they be invoked and aid be sought of them4 ,it is certainly wonderful that the princes especially and the cities have allowed this error to be agitated in their dominions1 which has been condemned so often before in the ,church1 since eleven hundred years ago ,st4 ,jerome vanquished in this area the heretic ,vigilantius4 ,long after him arose the ,albigenses1 the ,poor ,men of ,lyons1 the ,picards1 the ,cathari old and new3 all of whom were condemned legitimately long ago4 ,wherefore this article of the ,confession1 so frequently condemned1 must be utterly rejected and in harmony with the entire universal ,church be condemned2 for in favor of the invocation of saints we have not only the authority of the ,church universal but also the agreement of the holy fathers1 ,augustine1 ,bernard1 ,jerome1 ,cyprian1 ,chrysostom1 ,basil1 and this class of other ,church teachers4 ,neither is the authority of ,holy ,scripture absent from this ,catholic assertion1 for ,christ taught that the saints should be honored3 ,if any man serve me1 him will my ,father honor1 ,john #ab3bf4 ,if1 therefore1 ,god honors saints1 why do not we1 insignificant men1 honor them8 ,besides1 the ,lord was turned to repentance by ,job when he prayed for his friends1 ,job #db3h4 ,why1 therefore1 would not ,god1 the most pious1 who gave assent to ,job1 do the same to the ,blessed ,virgin when she intercedes8 ,we read also in ,baruch #c3d3 ,o ,lord ,almighty1 thou ,god of ,israel1 hear now the prayers of the dead ,israelites4 ,therefore the dead also pray for us4 ,thus did ,onias and ,jeremiah in the ,old ,testament4 ,for ,onias the high priest was seen by ,judas ,maccabaeus holding up his hands and praying for the whole body of the ,jews4 ,afterwards another man appeared1 remarkable both for his age and majesty1 and of great beauty about him1 concerning whom ,onias replied3 ,this is a love of the brethren and of the people ,israel1 who prayeth much for the people and for the ,holy city--to wit1 ,jeremiah the prophet4 #b ,macc4 #ae3ab-ad4 ,besides1 we know from the ,holy ,scriptures that the angels pray for us4 ,why1 then1 would we deny this of the saints8 ,o ,lord of hosts1 said the angels1 how long wilt thou not have mercy on ,jerusalem and on the cities of ,judah1 against which thou hast had indignation8 ,and the ,lord answered the angel that talked with me comfortable words4 ,zech4 #a3ab1 #ac4 ,job likewise testifies3 ,if there be an angel with him speaking1 one among a thousand1 to show unto man his uprightness1 he will pity him and say1 ,deliver him from going down to the pit4 ,job #cc3bc1 #bd4 ,this is clear besides from the words of that holy soul1 ,john the ,evangelist1 when he says3 ,the four beasts and the four and twenty elders fell down before the ,lamb1 having each one of them harps and golden vials1 full of odors which are the prayers of saints1 ,rev4 #e3h2 and afterwards3 ,an angel stood at the altar1 having a golden censer1 and there was given unto him much incense1 that he should offer it with the prayers of al saints upon the golden altar which was before the throne4 ,and the smoke of the incense1 which came up with the prayers of the saints1 ascended up before ,god out of the angel's hand4 ,lastly1 ,st4 ,cyprian the martyr more than twelve hundred and fifty years ago wrote to ,pope ,cornelius1 ,book ,i1 ,letter #a1 asking that if any depart first1 his prayer for our brethren and sisters may not cease4 ,for if this holy man had not ascertained that after this life the saints pray for the living1 he would have given exhortation to no purpose4 ,neither is their ,confession strengthened by the fact that there is one ,mediator between ,god and men1 #a ,tim4 #b3e2 #a ,john #b3a4 ,for although ,his ,imperial ,majesty1 with the entire ,church1 confesses that there is one ,mediator of redemption1 nevertheless the mediators of intercession are many4 ,thus ,moses was both mediator and agent between ,god and men1 ,deut4 #e3ca1 for he prayed for the children of ,israel1 ,ex4 #ag3aa2 #cb3aa;f4 ,thus ,st4 ,paul prayed for those with whom he was sailing1 ,acts #bg2 so1 too1 he asked that he be prayed for by the ,romans1 ,rom4 #ae3cj1 by the ,corinthians1 #b ,cor4 #a3aa1 and by the ,colossians1 ,col4 #d3c4 ,so while ,peter was kept in prison prayer was made without ceasing of the ,church unto ,god for him1 ,acts #ab3e4 ,christ1 therefore1 is our chief ,advocate1 and indeed the greatest2 but since the saints are members of ,christ1 #a ,cor4 #ab3bg and ,eph4 #e3cj1 and conform their will to that of ,christ1 and see that their ,head1 ,christ1 prays for us1 who can doubt that the saints do the very same thing which they see ,christ doing8 ,with all these things carefully considered1 we must ask the princes and the cities adhering to them that they reject this part of the ,confession and agree with the holy universal and orthodox ,church and believe and confess1 concerning the worship and intercession of saints1 what the entire ,christian world believes and confesses1 and was observed in all the churches in the time of ,augustine4 ,a ,christian people4 he says1 celebrates the memories of martyrs with religious observance1 that it share in their merits and be aided by their prayers4 ,part ,,ii ,reply to the ,second ,part of the ,confession4 ,of ,lay ,communion under ,one ,form4 ,as in the ,confessions of the princes and cities they enumerate among the abuses that laymen commune only under one form1 and as1 therefore1 in their dominions both forms are administered to laymen1 we must reply1 according to the custom of the ,holy ,church1 that this is incorrectly enumerated among the abuses1 but that1 according to the sanctions and statutes of the same ,church it is rather an abuse and disobedience to administer to laymen both forms4 ,for under the one form of bread the saints communed in the primitive ,church1 of whom ,luke says3 ,they continued steadfastly in the apostles' doctrine and fellowship1 and in breaking of bread4 ,acts #b3db4 ,here ,luke mentions bread alone4 ,likewise ,acts #bj3g says3 ,upon the first day of the week1 when the disciples came together to break bread4 ,yea1 ,christ1 the institutor of this most holy sacrament1 rising again from the dead1 administered the ,eucharist only under one form to the disciples going to ,emmaus1 where he took bread and blessed it1 and brake and gave to them1 and they recognized him in the breaking of bread4 ,luke #bd3cj1 #ca3 where indeed ,augustine1 ,chrysostome1 ,theophylact and ,bede some of whom many ags ago and not long after the times of the apostles affirm that it was the ,eucharist4 ,christ also 7,john #f7 very frequently mentions bread alone4 ,st4 ,ignatius1 a disciple of ,st4 ,john the ,evangelist1 in his ,epistle to the ,ephesians mentions the bread alone in the communion of the ,eucharist4 ,ambrose does likewise in his books concerning the sacraments1 speaking of the communion of ,laymen4 ,in the ,council of ,rheims1 laymen were forbidden from bearing the sacrament of the ,body to the sick1 and no mention is there made of the form of wine4 ,hence it is understood that the viaticum was given the sick under only one form4 ,the ancient penitential canons approve of this4 ,for the ,council of ,agde put a guilty priest into a monastery and granted him only lay communion4 ,in the ,council of ,sardica1 ,hosius prohibits certain indiscreet persons from receiving even lay communion1 unless they finally repent4 ,there has always been a distinction in the ,church between lay communion under one form and priestly communion under both forms4 ,this was beautifully predicted in the ,old ,testament concerning the descendants of ,eli3 ,it shall come to pass1 says ,god1 #a ,kings #b2 #a ,sam4 #b3cf1 that everyone that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread1 and shall say1 ',put me1 ,i pray thee1 into one of the priests' office' 7,vulgate reads3 ,ad unam partem sacerdotalem471 'that ,i may eat a piece of bread4' ,here ,holy ,scripture clearly shows that the posterity of ,eli1 when removed from the office of the priesthood1 will seek to be admitted to one sacerdotal part1 to a piece of bread4 ,so our laymen also ought1 therefore1 to be content with one sacerdotal part1 the one form4 ,for both the ,roman pontiffs and cardinals and all bishops and priests1 save in the mass and in the extreme hour of life for a viaticum1 as it is called in the ,council of ,nice1 re content with taking one form1 which they would not do if they thought that both forms would be necessary for salvation4 ,although1 however1 both forms were of old administered in many churches to laymen 7for then it was free to commune under one or under both forms71 yet on account of many dangers the custom of administering both forms has ceased4 ,for when the multitude of the people is considered where there are old and young1 tremulous and weak and inept1 if great care be not employed and injury is done the ,sacrament by the spilling of the liquid4 ,because of the great multitude there would be difficulty also in giving the chalice cautiously for the form of wine1 which also when kept for a long time would sour and cause nausea or vomition to those who would receive it2 neither could it be readily taken to the sick without danger of spilling4 ,for these reasons and others the churches in which the custom had been to give both forms to laymen were induced1 undoubtedly by impulse of the ,holy ,ghost1 to give thereafter but one form1 from the consideration chiefly that the entire ,christ is under each form1 and is received no less under one form than under two4 ,in the ,council of ,constance1 of such honorable renown1 a decree to this effect appeared1 and so too the ,synod of ,basle legitimately decreed4 ,and although it was formerly a matter of freedom to use either one or both forms in the ,eucharist1 nevertheless1 when the heresy arose which taught that both forms were necessary1 the ,holy ,church1 which is directed by the ,holy ,ghost1 forbade both forms to laymen4 ,for thus the ,church is sometimes wont to extinguish heresies by contrary institutions2 as when some arose who maintained that the ,eucharist is properly celebrated only when unleavened bread is used1 the ,church for a while commanded that it be administered with leavened bread2 and when ,nestorius wished to establish that the perpetual ,virgin ,mary was mother only of ,christ1 not of ,god1 the ,church for a time forbade her to be called ,christotokos1 mother of ,christ4 ,wherefore we must entreat the princes and cities not to permit this schism to be introduced into ,germany1 into the ,roman ,empire1 or themselves to be separated from the custom of the ,church ,universal4 ,neither do the arguments adduced in this article avail1 for while ,christ indeed instituted both forms of the ,sacrament1 yet it is nowhere found in the ,gospel that he enjoined that both forms be received by the laity4 ,for what is said in ,matt4 #bf3bg3 ,drink ye all of it1 was said to the twelve apostles1 who were priests1 as is manifest from ,mark #ad3bc1 where it is said3 ,and they all drank of it4 ,this certainly was not fulfilled hitherto with respect to laymen2 whence the custom never existed throughout the entire ,church that both forms were given to laymen1 although it existed perhaps among the ,corinthians and ,carthaginians and some other ,churches4 ,as to their reference to ,gelasius1 ,canon ,comperimus1 of ,consecration4 ,dist4 #b1 if they examine the document they will find that ,gelasius speaks of priests1 and not of laymen4 ,hence their declaration that the custom of administering but one form is contrary to divine law must be rejected4 ,but most of all the appendix to the article must be rejected1 that the procession with the ,eucharist must be neglected or omitted1 because the sacrament is thus divided4 ,for they themselves know1 or at least ought to know1 that by the ,christian faith ,christ has not been divided1 but that the entire ,christ is under both forms1 and that the ,gospel nowhere forbids the division of the sacramental forms2 as is done on ,parasceve 7,holy or ,maundy ,thursday7 by the entire ,church of the ,catholics1 although the consecration is made by the celebrant in both forms1 who also ought to receive both4 ,therefore the princes and cities should be admonished to pay customary reverence and due honor to ,christ the ,son of the living ,god1 our ,savior and ,glorifier1 the ,lord of heaven and earth1 since they believe and acknowledge that he is truly present--a matter which they know has been most religiously observed by their ancestors1 most ,christian princes4 ,,ii4 ,of the ,marriage of ,priests4 ,their enumeration among abuses1 in the second place1 of the celibacy of the clergy1 and the manner in which their priests marry and persuade others to marry1 are verily matters worthy of astonishment1 since they call sacerdotal celibacy an abuse1 when that which is directly contrary1 the violation of celibacy and the illicit transition to marriage1 deserves to be called the worst abuse in priests4 ,for that priests ought never to marry ,aurelius testifys in the second ,council of ,carthage1 where he says3 ,because the apostles taught thus by example1 and antiquity itself has preserved it1 let us also maintain it4 ,and a little before a canon to this effect is read3 ,resolved1 ,that the bishops1 presbyters and deacons1 or those who administer the sacraments1 abstain1 as guardians of chastity1 from wives4 ,from these words it is clear that this tradition has been received from the apostles1 and not recently devised by the ,church4 ,augustine1 following ,aurelius in the last question concerning the ,old and ,new ,testaments1 writes upon these words1 and asks3 ,if perhaps it be said1 if it is lawful and good to marry1 why are not priests permitted to have wives8 ,pope ,caliztus1 a holy man and a martyr1 decided thirteen hundred years ago that priest should not marry4 ,the like is read also in the holy ,councils of ,caesarea1 ,neocaesarea1 ,africa1 ,agde1 ,gironne1 ,meaux1 and ,orleans4 ,thus the custom has been observed from the time of the ,gospel and the apostles that one who has been put into the office of priests has never been permitted1 according to law1 to marry4 ,it is indeed true that on account of lack of ministers of ,god in the primitive ,church married men were admitted to the priesthood1 as is clear from the ,apostolic ,canons and the reply of ,paphnutius in the ,council of ,nice2 nevertheless1 those who wished to contract marriage were compelled to do so before receiving the subdiaconate1 as we read in the canon ,si quis corum ,dist4 #cb4 ,this custom of the primitive ,church the ,greek ,church has preserved and retained to this day4 ,but when1 by the grace of ,god1 the ,church has increased so that there was no lack of ministers in the ,church1 ,pope ,siricius1 eleven hundred and forty years ago1 undoubtedly not without the ,holy ,ghost1 enjoined absolute continence upon the priests1 ,canon ,plurimus1 ,dist4 #hb--;an injunction which ,popes ,innocent ,i41 ,leo the ,great and ,gregory the ,great approved and ratified1 and which the ,latin ,church has everywhere observed to this day4 ,from these facts it is regarded sufficiently clear that the celibacy of the clergy is not an abuse1 and that it was approved by fathers so holy at such a remote time1 and was received by the entire ,latin ,church4 ,besides1 the priests of the old law1 as in the case of ,zacharias1 were separated from their wives at times when they discharged their office and ministered in the temple4 ,but since the priest of the new law ought always to be engaged in the ministry1 it follows that he ought always to be continent4 ,furthermore1 married persons should not defraud one the other of conjugal duties except for a time that they may give themselves to prayer4 #a ,cor4 #ge4 ,but since a priest ought always to pray1 he ought always to be continent4 ,besides1 ,st4 ,paul says3 ,but ,i would have you without carefulness4 ,he that is unmarried careth for the things that belong to the ,lord1 that he may please the ,lord4 ,but he that is married careth for the things that are of the world1 how he may please his wife1 #a ,cor4 #g3cb1 #cc4 ,therefore let the priest who should please ,god continually flee from anxiety for a wife1 and not look back with ,lot's wife1 ,gen4 #ai3bf4 ,moreover1 sacerdotal continence was foreshadowed also in the ,old ,testament1 for ,moses commanded those who were to receive the law not to approach their wives until the third day1 ,ex #ai3ae4 ,much less1 therefore1 should the priests1 who are about to receive ,christ as our ,legislator1 ,lord and ,savior1 approach wives4 ,priests were commanded likewise to wear linen thigh-bandages1 to cover the shame of the flesh 7,ex4 #bh3db72 which1 says ,beda1 was a symbol of future continence among priests4 ,also1 when ,ahimelech was about to give the blessed bread to the servants of ,david he asked first if they had kept themselves from women and ,david replied that they had for three days4 #a ,kings #ba 7#a ,sam4 #ba3d1 #e74 ,therefore1 they who take the living ,bread which came down from heaven1 ,john #f3cb;ff41 should always be pure with respect to them4 ,they who ate the ,passover had their loins girded1 ,ex4 #ab3aa4 ,wherefore the priests1 who frequently eat ,christ our ,passover1 ought to gird their loins by continence and cleanliness1 as the ,lord commands them3 ,be ye clean1 he says1 that bear the vessels of the ,lord1 ,isa4 #eb3aa4 ,ye shall be holy1 for ,i am holy1 ,lev4 #ai3b4 ,therefore let priests serve ,god in holiness and righteousness all their days4 ,luke #a3ge4 ,hence the holy martyr ,cyprian testifies that it was revealed to him by the ,lord1 and he was most solemnly enjoined1 to earnestly admonish the clergy not to occupy a domicile in common with women4 ,hence1 since sacerdotal continence has been commanded by the pontiffs and revealed by ,god and promised to ,god1 by the priest in a special vow1 it must not be rejected4 ,for this is required by the excellency of the sacrifice they offer1 the frequency of prayer1 and liberty and purity of spirit1 that they care how to please ,god1 according to the teaching of ,st4 ,paul4 ,and because this is manifestly the ancient heresy of ,jovinian1 which the ,roman ,church condemned and ,jerome refuted in his writings1 and ,st4 ,augustine said that this heresy was immediately extinguished and did not attain to the corruption and abuse of priests1 the princes ought not to tolerate it to the perpetual shame and disgrace of the ,roman ,empire1 but should rather conform themselves to the ,church universal1 and not be influenced by those things which are suggested to them4 ,for as to what ,paul says1 #a ,cor4 #g3b3 ,to avoid fornication1 let every man have his own wife1 ,jerome replies that ,st4 ,paul is speaking of one who has not made a vow1 as ,athanasius and ,vulgarius understand the declaration of ,st4 ,paul3 ,if a virgin marry1 she hath not sinned4 7#a ,cor4 #g3bh71 that here a virgin is meant who has not been consecrated to ,god4 ,so in reference to3 ,it is better to marry than to burn 7#a ,cor4 #g3i71 the pointed reply of ,jerome against ,jovinian is extant4 ,for the same ,st4 ,paul says 7#a ,cor4 #g3a73 ,it is good for a man not to touch a woman4 ,for a priest has the intermediate position of neither marrying nor burning1 but of restraining himself by the grace of ,god1 which he obtains of ,god by devout prayer and chastising of the flesh1 by fasting and vigils4 ,furthermore1 when they say that ,christ taught that all men are not fit for celibacy1 it is indeed true1 and on this account not all are fit for the priesthood2 but let the priest pray1 and he will be ble to receive ,christ's word concerning continence1 as ,st4 ,paul says3 ,i can do all things through ,christ which strengtheneth me1 ,phil4 #d3ac4 ,for continence is a gift of ,god1 ,wisd4 #h3ba4 ,besides1 when they allege that this is ,god's ordinance and command1 ,gen4 #a3bh1 ,jerome replied concerning these words a thousand years ago3 ,it was necessary first to plant the forest1 and that it grow1 in order that that might be which could afterwards be cut down4 ,then the command was given concerning the procreation of offspring1 that the earth should be replenished1 but since it has been replenished so that there is a pressure of nations1 the commandment does not pertain in like manner upon those able to be continent4 ,in vain1 too1 do they boast of ,god's express order4 ,let them show1 if they can1 where ,god has enjoined priests to marry4 ,besides1 we find in the divine law that vows once offered should be paid1 ,ps4 #di and #ge2 ,eccles4 #e1 ,ps4 #ej3ad1 #gf3aa2 ,eccles4 #e3d4 ,why1 therefore1 do they not observe this express divine law8 ,they also pervert ,st4 ,paul1 as though he teaches that one who is to be chosen bishop should be married when he says3 ,let a bishop be the husband of one wife2 which is not to be understood as though he ought to be married1 for then ,martin1 ,nicolaus1 ,titus1 ,john the ,evangelist1 yea ,christ1 would not have been bishops4 ,hence ,jerome explains the words of ,st4 ,paul1 that a bishop be the husband of one wife1 as meaning that he be not a bigamist4 ,the truth of this exposition is clear1 not only from the authority of ,jerome1 which ought to be great with every ,catholic1 but also from ,st4 ,paul1 who writes concerning the selection of widows3 ,let not a widow be taken into the number under three score years1 having been the wife of one man1 #a ,tim4 #e3i4 ,lastly1 the citation of what was done among the ,germans is the statement of a fact1 but not of a law1 for while there was a contention between the ,emperor ,henry ,,iv1 and the ,roman ,pontiff1 and also between his son and the nobles of the ,empire1 both divine and human laws were equally confused1 so that at the time the laity rashly attempted to administer sacred things1 to use filth instead of holy oil1 to baptize1 and to do much else foreign to the ,christian religion4 ,the clergy likewise went beyond their sphere--a precedent which cannot be cited as law4 ,neither was it regarded unjust to dissolve sacrilegious marriages which had been contracted to no effect in opposition to vows and the sanction of fathers and councils2 as even today the marriages of priests with their so-called wives are not valid4 ,in vain1 therefore1 do they complain that the world is growing old1 and that as a remedy for infirmity rigor should be relaxed1 for those who are consecrated to ,god have other remedies of infirmities2 as1 for instance1 let them avoid the society of women1 shun idleness1 macerate the flesh by fasting and vigils1 keep the outward senses1 especially sight and hearing1 from things forbidden1 turn away their eyes from beholding vanity1 and finally dash their little ones--i4e4 their carnal thoughts--upon a rock 7and ,christ is the ,rock71 suppress their passions1 and frequently and devoutly resort to ,god in prayer4 ,these are undoubtedly the most effectual remedies for incontinence in ecclesiastics and servants of ,god4 ,st4 ,paul said aright that the doctrine of those who forbid marriage is a doctrine of demons4 ,such was the doctrine of ,tatian and ,marcoin1 whom ,augustine and ,jerome have mentioned4 ,but the ,church does not thus forbid marriage1 as she even enumerates marriage among the seven sacraments2 with which1 however1 it is consistent that on account of their superior ministry she should enjoin upon ecclesiastics superior purity4 ,for it is false that there is an express charge concerning contracting marriage1 for then ,john the ,evangelist1 ,st4 ,james1 ,laurentius1 ,titus1 ,martin1 ,catharine1 ,barbara1 etc41 would have sinned4 ,nor is ,cyprian influenced by these considerations to speak of a virgin who had made a solemn vow1 but of one who had determined to live continently1 as the beginning of ,letter ,,xi41 ,book ,i sufficiently shows4 ,for the judgement of ,st4 ,augustine is very explicit3 ,it is damnable for ,virgins who make a vow not only to marry1 but even to wish to marry4 ,hence the abuse of marriage and the breaking of vows in the clergy are not to be tolerated4 ,,iii4 ,of the ,mass4 ,whatever in this article is stated concerning the most holy office of the mass that agrees with the ,holy ,roman and ,apostolic ,church is approved1 but whatever is added that is contrary to the observance of the general and universal orthodox ,church is rejected1 because it grievously offends ,god1 injures ,christian unity1 and occasions dissensions1 tumults and seditions in the ,holy ,roman ,empire4 ,now1 as to these things which they state in the article3 ,first1 it is displeasing that1 in opposition to the usage of the entire ,roman ,church1 they perform ecclesiastical rites not in the ,roman but in the ,german language1 and this they pretend that they do upon the authority of ,st4 ,paul1 who taught that in the ,church a language should be used which is understood by the people1 #a ,cor4 #ad3ai4 ,but if this were the meaning of the words of ,st4 ,paul1 it would compel them to perform the entire mass in ,german1 which even they do not do4 ,but since the priest is a person belonging to the entire ,church1 and not only to his surroundings1 it is not wonderful that the priest celebrates the mass in the ,latin language in a ,latin ,church4 ,it is profitable to the hearer1 however1 if he hear the mass in faith of the ,church2 and experience teaches that among the ,germans there has been greater devotion at mass in ,christ's believers who do not understand the ,latin language than in those who today hear the mass in ,german4 ,and if the words of the apostle be pondered1 it is sufficient that the one replying occupy the place of the unlearned to say ,amen1 the very thing that the canons prescribe4 ,neither is it necessary that he hear or understand all the words of the mass1 and even attend to it intelligently2 for it is better to understand and to attend to its end1 because the mass is celebrated in order that the ,eucharist may be offered in memory of ,christ's passion4 ,and it is an argument in favor of this that1 according to the general opinion of the fathers1 the apostles and their successors until the times of the ,emperor ,hadrian celebrated the mass in the ,hebrew language alone1 which was indeed unknown to the ,christians1 especially the converted heathen4 ,but even if the mass had been celebrated in the primitive ,church in a tongue understood by the people1 nevertheless this would not be necessary now1 for many were daily converted who were ignorant of the ceremonies and unacquainted with the mysteries2 and hence it was of advantage for them to understand the words of the office2 but now ,catholics imbibe from their cradles the manners and customs of the ,church1 whence they readily know what should be done at every time in the ,church4 ,moreover1 as to their complaints concerning the abuse of masses1 there is none of those who think aright but does not earnestly desire that the abuses be corrected4 ,but that they who wait at the altar live of the altar is not an abuse1 but pertains equally to both divine and human law4 ,who goeth a warfare any time at his own charge8 says ,paul4 ,do ye not know that they which minister about holy things live of the things of the temple8 and they which wait at the altar are partakers with the altar8 #a ,cor #i3g1ac4 ,christ says3 ,the laborer is worthy of his hire4 ,luke #aj3g4 ,but worthy of censure1 above all things1 is the discontinuance of the private mass in certain places1 as though those having fixed and prescribed returns are sought no less than the public masses on account of gain4 ,but by this abrogation of masses the worship of ,god is diminished1 honor is withdrawn from the saints1 the ultimate will of the founder is overthrown and defeated1 the dead deprived of the rights due them1 and the devotion of the living withdrawn and chilled4 ,therefore the abrogation of private masses cannot be conceded and tolerated4 ,neither can their assumption be sufficiently understood that ,christ by his passion has made satisfaction for original sin1 and has instituted the mass for actual sin2 for this has never been heard by ,catholics1 and very many who are now asked most constantly deny that they have so taught4 ,for the mass does not abolish sins1 which are destroyed by repentance as their peculiar medicine1 but abolishes the punishment due sin1 supplies satisfactions1 and confers increase of grace and salutary protection of the living1 and1 lastly1 brings the hope of divine consolation and aid to all our wants and necessities4 ,again1 their insinuations that in the mass ,christ is not offered must be altogether rejected1 as condemned of old and excluded by the faithful4 ,for ,augustine says this was a very ancient heresy of the ,arians1 who denied that in the mass an oblation was made for the living and the dead4 ,for this is opposed both to the ,holy ,scriptures and the entire ,church4 ,for through ,malachi the ,lord predicted the rejection of the ,jews1 the call of the ,gentiles and the sacrifice of the evangelical law3 ,i have no pleasure in you1 he saith1 neither will ,i accept an offering at your hand4 ,for from the rising of the sun1 even unto the going down of the same1 my name shall be great among the ,gentiles1 and in every place incense shall be offered unto my name and a pure offering4 ,mal #a3aj1 #aa4 ,but no pure offering has already been offered to ,god in every place1 except in the sacrifice of the altar of the most pure ,eucharist4 ,this authority ,st4 ,augustine and other ,catholics have used in favor of the mass against faithless ,jews1 and certainly with ,catholic princes it should have greater influence than all objections of the adversaries4 ,besides1 in speaking of the advent of the ,messiah the same prophet says3 ,and he shall purify the sons of ,levi1 and purge them as gold and silver1 that they may offer unto the ,lord an offering in righteousness4 ,then shall the offering of ,judah and ,jerusalem be pleasant unto the ,lord1 as in the days of old and as in former years1 ,mal4 #c3c1 #d4 ,here in the spirit the prophet foresaw the sons of ,levi--i4e4 evangelical priests1 says ,jerome--about to offer sacrifices1 not in the blood of goats1 but in righteousness1 as in the days of old4 ,hence these words are repeated by the ,church in the canon of the mass under the influence of the same ,spirit under whose influence they were written by the prophet4 ,the angel also said to ,daniel3 ,many shall be purified and made white and tried2 but the wicked shall do wickedly1 and none of the wicked shall understand4 ,and again3 ,the wise shall understand2 and from the time that the daily sacrifices shall be taken away1 and the abomination that maketh desolate set up1 there shall be a thousand two hundred and ninety days1 ,dan4 #ab3aj1 #aa4 ,christ testifies that this prophecy is to be fulfilled1 but that it has not been as yet fulfilled1 ,matt4 #bd3ae4 ,therefore the daily sacrifice of ,christ will cease universally at the advent of the abomination--i4e4 of ,antichrist--just as it has already ceased1 particularly in some churches1 and thus will be unemployed in the place of desolation--viz4 when the churches will be desolated1 in which the canonical hours will not be chanted or the masses celebrated or the sacraments administered1 and there will be no altars1 no images of saints1 no candles1 no furniture4 ,therefore all princes and faithful subjects of the ,roman ,empire ought to be encouraged never to admit or pass over anything that may aid the preparers of ,antichrist in attaining such a degree of wickedness1 when the woman--i4e4 the ,catholic ,church--as ,st4 ,john saw in the ,spirit1 will flee into the wilderness1 where she will have a place prepared of ,god1 that she may be nourished there twelve hundred and sixty days1 ,rev4 #ab3f4 ,finally1 ,st4 ,paul says1 ,heb4 #e3a3 ,every high priest taken from among men is ordained for men in things pertaining to ,god1 that he may offer both gifts and sacrifices for sins4 ,but since the external priesthood has not ceased in the new law1 but has been changed to a better1 therefore even today the high priest and the entire priesthood offer in the ,church an external sacrifice1 which is only one1 the ,eucharist4 ,to this topic that also is applicable which is read1 according to the new translation1 in ,acts #ac3a1 #b3 ,barnabas1 ,simeon1 ,lucius of ,cyrene1 ,manaen and ,saul sacrificed--i4e4 they offered an oblation1 which can and ought justly to be understood not of an oblation made to idols1 but of the mass1 since it is called by the ,greeks liturgy4 ,and that in the primitive ,church the mass was a sacrifice the holy fathers copiously testify1 and they support this opinion4 ,for ,ignatius1 a pupil of ,st4 ,john the ,apostle1 says3 ,it is not allowable without a bishop either to offer a sacrifice or to celebrate masses4 ,and ,irenaeus1 a pupil of ,john1 clearly testifies that ,christ taught the new oblation of the ,new ,testament1 which the ,church1 receiving from the apostles1 offers to ,god throughout the entire world4 ,this bishop1 bordering upon the times of the apostles1 testifies that the new evangelical sacrifice was offered throughout the entire world4 ,origin1 ,cyprian1 ,jerome1 ,chrysostom1 ,augustine1 ,basil1 ,hilary1 etc41 teach and testify the same1 whose words for brevity's sake are omitted4 ,since1 therefore1 the ,catholic ,church throughout the entire ,christian world has always taught1 held and observed as it today holds and observes1 the same ought today to be held and observed inviolably4 ,nor does ,st4 ,paul in ,hebrews oppose the oblation of the mass when he says that by one offering we have once been justified through ,christ4 ,for ,st4 ,paul is speaking of the offering of a victim--i4e4 of a bloody sacrifice1 of a lamb slain1 viz4 upon the cross--which offering was indeed once made whereby all sacraments1 and even the sacrifice of the mass1 have their efficacy4 ,therefore he was offered but once with the shedding of blood--viz4 upon the cross2 today he is offered in the mass as a peace making and sacramental victim4 ,then he was offered in a visible form capable of suffering2 today he is offered in the mass veiled in mysteries1 incapable of suffering1 just as in the ,old ,testament he was sacrificed typically and under a figure4 ,finally1 the force of the word shows that the mass is a sacrifice1 since mass is nothing but oblation1 and has received its name from the ,hebrew word misbeach1 altar--in ,greek thysiasterion1 on account of the oblation4 ,it has been sufficiently declared above that we are justified not properly by faith1 but by love4 ,but if any such statement be found in the ,holy ,scriptures1 ,catholics know that it is declared concerning fides formata1 which works by love 7,gal4 #e71 and because justification is begun by faith1 because it is the substance of things hoped for4 ,heb4 #aa3a4 ,neither is it denied that the mass is a memorial of ,christ's passion and ,god's benefits1 since this is approved b the figure of the paschal lamb1 that was at the same time a victim and a memorial1 ,ex4 #ab3ac1 #ad1 and is represented not only by the ,word and sacraments1 but also by holy postures and vestments in the ,catholic ,church2 but to the memory of the victim the ,church offers anew the ,eucharist in the mysteries to ,god the ,father ,almighty4 ,therefore the princes and cities are not censured for retaining one common mass in the ,church1 provided they do this according to the sacred canon1 as observed by all ,catholics4 ,but in abrogating all other masses they have done what the ,christian profession does not allow4 ,nor does any one censure the declaration that of old all who were present communed4 ,would that all were so disposed as to be prepared to partake of this bread worthily every day6 ,but if they regard one mass advantageous1 how much more advantageous would be a number of masses1 of which they nevertheless have unjustly disapproved4 ,when all these things are properly considered we must ask them to altogether annul and repudiate this new form of celebrating the mass that has been devised1 and has been already so frequently changed1 and to resume the primitive form for celebrating it according to the ancient rite and custom of the churches of ,germany and all ,christendom1 and to restore the abrogated masses according to the ultimate will of their founders2 whereby they would gain advantage and honor for themselves and peace and tranquility for all ,germany4 ,,iv4 ,of ,confession4 ,as to confession1 we must adhere to the reply and judgement given above in ,article ,,xi4 ,for the support which they claim from ,chrysostom is false1 since they pervert to sacramental and sacerdotal confession what he says concerning public confession1 as his words clearly indicate when in the beginning he says3 ,i do not tell thee to disclose thyself to the public or to accuse thyself before others4 ,thus ,gratian and thus ,peter ,lombard replied three hundred years ago2 and the explanation becomes still more manifest from other passages of ,chrysostom4 ,for in his twenty-ninth sermon he says of the penitent3 ,in his heart is contrition1 in his mouth confession1 in his entire work humility4 ,this is perfect and fruitful repentance4 ,does not this most exactly display the three parts of repentance8 ,so in his tenth homily on ,matthew1 ,chrysostom teaches of a fixed time for confession1 and that after the wounds of crimes have been opened they should be healed1 penance intervening4 ,but how will crimes lie open if they are not disclosed to the priest by confession8 ,thus in several passages ,chrysostom himself refutes this opinion1 which ,jerome also overthrows1 saying3 ,if the serpent the devil have secretly bitten any one1 and without the knowledge f another have infected him with the poison of sin1 if he who has been struck be silent and do not repent1 and be unwilling to confess his wound to his brother and instructor1 the instructor1 who has a tongue wherewith to cure him1 will not readily be able to profit him4 ,for if the sick man be ashamed to confess to the physician1 the medicine is not adapted to that of which he is ignorant4 ,let the princes and cities1 therefore1 believe these authors rather than a single gloss upon a decree questioned and rejected by those who are skilled in divine law4 ,wherefore1 since a full confession is1 not to say1 necessary for salvation1 but becomes the nerve of ,christian discipline and the entire obedience1 they must be admonished to conform to the orthodox ,church4 ,for1 according to the testimony of ,jerome1 this was the heresy of the ,montanist1 who were condemned over twelve hundred years ago because they were ashamed to confess their sins4 ,it is not becoming1 therefore1 to adopt the error of the wicked ,montanus1 but rather the rite of the holy fathers and the entire ,church--viz4 that each one teach1 according to the norm of the orthodox faith1 that confession1 the chief treasure in the ,church1 be made in conformity to the rite kept among them also in the ,church4 ,v4 ,of the ,distinction of ,meats4 ,what they afterwards assert concerning the distinction of meats and like traditions1 of which they seem to make no account1 must be rejected4 ,for we know from the apostle that all power is of ,god1 and especially that ecclesiastical power has been given by ,god for edification3 for this reason1 from the ,christian and devout heart of the holy ,church the constitutions of the same holy1 catholic and apostolic ,church should be received as are useful to the ,church1 as well for promoting divine worship as for restraining the lust of the flesh1 while they enable us the more readily to keep the divine commands1 and when well considered are found in the ,holy ,scriptures2 and he who despises or rashly resists them grievously offends ,god1 according to ,christ's word3 ,he that heareth you1 heareth me2 and he that despiseth you1 despiseth me2 and he that despiseth me1 despiseth ,him that sent me4 ,luke #aj3af4 ,a prelate1 however1 is despised when his statutes are despised1 according to ,st4 ,paul1 not only when he says3 ,he that despiseth1 despiseth not man1 but ,god1 who hath also given unto us his ,holy ,spirit1 #a ,thess4 #d3h1 but also to the bishops3 ,take heed1 therefore1 unto yourselves and to all the flock over which the ,holy ,ghost hath made you overseers1 to rule 7,vulgate7 the ,church of ,god1 ,acts #bj3bh4 ,if prelates1 therefore1 have the power to rule1 they will have the power also to make statutes for the salutary government of the ,church and the growth of subjects4 ,for the same apostle enjoined upon the ,corinthians that among them all things should be done in order1 #a ,cor4 #ad3dj2 but this cannot be done without laws4 ,on that account he said to the ,hebrews3 ,obey them that have the rule over you1 and submit yourselves2 for they watch for your souls1 as they that must give an account1 ,heb4 #ac3ag4 ,here ,st4 ,paul reckons not only obedience1 but also the reason for obedience4 ,we see that ,st4 ,paul exercised this power1 as1 in addition to the ,gospel1 he prescribed so many laws concerning the choice of a bishop1 concerning widows1 concerning women1 that they have their heads veiled1 that they be silent in the church1 and concerning even secular matters1 #a ,thess4 #d3a1 #b1 #f2 concerning civil courts1 #a ,cor4 #f3a;ff4 ,and he says to the ,corinthians very clearly3 ,but to the rest speak ,i1 not the ,lord4 #a ,cor4 #g4ab1 and again he says elsewhere3 ,stand fast and hold the traditions which ye have been taught1 whether by word or our epistle1 #b ,thess4 #b3ae4 ,wherefore1 the princes and cities must be admonished to render obedience to ecclesiastical statutes and constitutions1 lest when they withdraw obedience that is due ,god1 obedience may be withdrawn also from them by their subjects1 as their subjects attempted in the recent civil insurrection1 not to allow themselves to be seduced by false doctrines4 ,most false also is their declaration that the righteousness of faith is obscured by such ordinances2 nay1 he is rather mad and insane who would observe them without faith4 ,for they are given to believers1 and not to ,turks or ,ishmaelites4 ,for what have ,i to do to judge them that are without8 #a ,cor4 #e3ab4 ,moreover1 in extolling here faith above all things they antagonize ,st4 ,paul1 as we have said above1 and do violence to ,st4 ,paul1 whom they pervert to evangelical works when he speaks of legal works1 as all these errors have been above refuted4 ,false also is it that ecclesiastical ordinances obscure ,god's commands1 since they prepare man for these1 as fasts suppress the lust of the flesh and help him from falling into luxury4 ,false also is it that it is impossible to observe ordinances1 for the ,church is not a cruel mother who makes no exceptions in the celebration of festivals and in fasting and the like4 ,furthermore1 they falsely quote ,augustine in reply to the inquiries of ,januarius1 who is diametrically opposed to them4 ,for in this place he most clearly states that what has been universally delivered by the ,church be also universally observed4 ,but in indifferent things1 and those whose observance and non-observance are free1 the holy father ,augustine states that1 according to the authority of ,st4 ,ambrose1 the custom of each church should be observed4 ,when ,i come back to ,rome1 he says1 ,i fast on the ,sabbath1 but when here ,i do not fast4 ,besides1 they do violence to the ,scriptures while they endeavor to support their errors4 ,for ,christ 7,matt4 #ae7 does not absolutely disapprove of human ordinances1 but of those only that were opposed to the law of ,god1 as is clearly acknowledged in ,mark #g3h1 #i4 ,here also ,matt4 #ae3c says3 ,why do ye also transgress the commandment of ,god by your tradition8 ,so ,paul 7,col4 #b7 forbids that any one be judged in meat or in drink1 or in respect to the ,sabbath1 after the ,jewish manner2 for when the ,church forbids meats it does not judge them to be unclean1 as the ,jews in the ,synagogue thought4 ,so the declaration of ,christ concerning that which goeth into the mouth 7,matt4 #ae3aa7 is cited here without a sure and true understanding of it since its intention was to remove the error of the ,jews1 who thought that food touched by unwashen hands becomes unclean1 and rendered one eating it unclean1 as is manifest from the context4 ,nor does the ,church bring back to these observances ,moses with his heavy hands4 ,in like manner they do violence to ,st4 ,paul1 for #a ,tim4 #d3a1 #d1 he calls that a doctrine of demons that forbids meats1 as the ,tatianites1 ,marcionites and ,manichaeans thought that meats were unclean1 as is clear from the words that follow1 when ,st4 ,paul adds3 ,every creature of ,god is good4 ,but the church does not forbid meats on the ground that they are evil or unclean1 but as an easier way to keep ,god's commandments2 therefore the opposite arguments fail4 ,if they would preach the cross and bodily discipline and fasts1 that in this way the body be reduced to subjection1 their doctrine would be commendable2 but their desire that these be free is condemned and rejected as alien to the faith and discipline of the ,church4 ,nor does the diversity of rites support them1 for this is properly allowed in regard to particular matters1 in order that each individual province may have its own taste satisfied1 as ,jerome says2 but individual ecclesiastical rites should be universally observed1 and special rites should be observed each in their own province4 ,also1 they make no mention of ,easter for the ,roman pontiffs reduced the ,asiatics to a uniform observance of ,easter with the universal ,church4 ,in this way ,irenaeus must be understood1 for without the loss of faith some vigils of the apostles were not celebrated with fasting throughout ,gaul1 which ,germany nevertheless observes in fasts4 ,the princes and cities must also be admonished to follow the decision of ,pope ,gregory1 for he enjoins that the custom of each province be observed if it employs nothing contrary to the ,catholic faith1 ,canon ,quoniam1 ,distinct xii4 ,hence we are not ignorant that there is a various observance of dissimilar rites in unity of faith1 which should be observed in every province as it has been delivered and received from the ancients1 without injury1 however1 to the universal rites of the entire ,catholic ,church4 ,,vi4 ,of ,monastic ,vows4 ,although many and various matters have been introduced in this article by the suggestion of certain persons 7,another text1 ,cod4 ,pflug41 reads ,preachers71 nevertheless1 when all are taken into consideration with mature thought1 since monastic vows have their foundation in the ,holy ,scriptures of the ,old and ,new ,testaments1 and most holy men1 renowned and admirable by miracles1 have lived in these religious orders with many thousand thousands1 and for so many centuries their ordinances and rules of living have been received and approved throughout the entire ,christian world by the ,catholic ,church1 it is in no way to be tolerated that vows are licentiously broken without any fear of ,god4 ,for1 in the ,old ,testament1 ,god approved the vows of the ,nazarenes1 ,num #f3b;ff1 and the vows of the ,rechabites1 who neither drank wine or ate grapes1 ,jer4 #cf3f1 #ai2 while he strictly requires that the vow once made be paid1 ,deut4 #bc3ba;f2 ,it is ruin to a man after vows to retract1 ,prov4 #bj3be2 ,the vows of the just are acceptable1 ,prov4 #ae3h4 ,god also teaches specifically through the prophet that monastic vows please him4 ,for in ,isa4 #ef3d1 #e it is read as follows3 ,thus saith the ,lord unto the eunuchs that keep my ,sabbath1 and choose the things that pease me and take hold of my covenant1 ,even unto them will ,i give in mine house and within my walls a place and a name better than that of sons and of daughters4 ,i will give them an everlasting name that shall not be cut off4 ,but to what eunuchs does ,god make these promises8 ,to those1 undoubtedly1 whom ,christ praises1 which have made themselves eunuchs for the kingdom of heaven's sake1 ,matt4 #ai3ab2 to those1 undoubtedly1 who1 denying their own1 come after ,christ and deny themselves and follow him1 ,luke #i3bc1 so that they are governed no longer by their own will1 but by that of their rule and superior4 ,in like manner1 according to the testimony of the apostle1 those virgins do better who1 contemning the world and spurning its enticements1 vow and maintain virginity in monasteries1 than those who place their necks beneath the matrimonial burden4 ,for thus ,st4 ,paul says1 #a ,cor4 #g3bh3 ,he that giveth her in marriage doeth well2 but he that giveth her not in marriage doeth better4 ,also1 concerning a widow1 he continues3 ,she is happier if she so abide1 after my judgment4 ,no one is ignorant of the holiness of the hermit ,paul1 of ,basil1 ,anthony1 ,benedict1 ,bernard1 ,dominic1 ,franciscus1 ,wiliam1 ,augustine1 ,clara1 ,bridget1 and similar hermits1 who indeed despised the entire realm of the world and all the splendor of the age on account of love to our ,lord ,jesus ,christ4 ,moreover1 the heresy of the ,lampetians was condemned in most ancient times1 which the heretic ,jovinian attempted in vain to revive at ,rome4 ,therefore1 all things must be rejected which in this article have been produced against monasticism--viz4 that monasteries succeeded vows4 ,of the nunneries it is sufficiently ascertained that1 though pertaining to the weaker sex1 how in most cloisters the holy nuns persevered far more constantly to vows once uttered1 even under these princes and cities1 than th majority of monks2 even to this day it has been impossible to move them from their holy purpose by any prayers1 blandishments1 threats1 terrors1 difficulties or distresses4 ,wherefore1 those matters are not to be admitted which are interpreted unfavorably1 since it has been expressly declared in the ,holy ,scriptures that the monastic life1 when kept with proper observance1 as may by the grace of ,god be rendered by any monks1 merits eternal life2 and indeed ,christ has promised to them a much more bountiful reward1 saying3 ,every one that hath forsaken houses1 or brethren1 or sisters1 or father1 or mother1 or wife1 or children or lands1 for my name's sake1 shall receive an hundred-fold1 and shall inherit everlasting life1 ,matt4 #ai3bi4 ,that monasteries1 as they show1 were formerly literary schools1 is not denied2 nevertheless1 there is no ignorance of the fact that these were at first schools of virtues and discipline1 to which literature was afterwards added4 ,but since no one putting his hand to the plough and looking back is fit for the kingdom of heaven1 ,luke #i3fb1 all marriages and breaking of vows by monks and nuns should be regarded as condemned1 according to the tenor not only of the ,holy ,scriptures1 but also of the laws and canons1 having damnation1 because they have cast off their first faith1 as ,st4 ,paul says1 #a ,tim4 #e3ab4 ,moreover1 that vows are not contrary to the ordinance of ,god as been declared with reference to the second article of the alleged abuses4 ,that they attempt to defend themselves by dispensations of the ,pope is of no effect4 ,for although the ,pope has perhaps made a dispensation for the king of ,aragon1 who1 we read1 returned to the monastery after having had offspring1 or for any other prince on account of the peace of the entire kingdom or province1 to prevent the exposure of the entire kingdom or province to wars1 carnage1 pillae1 debauchery1 conflagrations1 murders1--nevertheless1 in private persons who abandon vows in apostasy such grounds for dispensations cannot be urged4 ,for the assumption is repelled that the vow concerns a matter that is impossible4 ,for continence1 which so many thousands of men and virgins have maintained1 is not impossible4 ,for although the wise man says 7,wisd4 #h3ba73 ,i knew that ,i could not otherwise be continent1 unless ,god gave it me1 nevertheless ,christ promised to give it4 ,seek1 he says1 and ye shall find1 #aa3i2 ,matt #ah3bh2 and ,st4 ,paul says3 ,god is faithful1 who will not suffer you to be tempted above that ye are able1 but will with the temptation also make a way to escape1 that ye may be able to bear it1 #a ,cor4 #aj3ac4 ,they are also poor defenders of their cause when they admit that the violation of a vow is irreprehensible1 and it must be declared that by law such marriages are censured and should be dissolved1 ,c4 ,ut4 ,continentiae1 xxvii4 ,q4 #a1 as also by the ancient statutes of emperors4 ,but when they allege in their favor ,c4 ,nuptiarum1 ,they accomplish nothing1 for it speaks of a simple not of a religious vow1 which the ,church observes also to this day4 ,the marriages of monks1 nuns1 or priests1 have therefore never been ratified4 ,futile also is their statement that a votive life is an invention of men1 for it has been founded upon the ,holy ,scriptures1 inspired into the most holy fathers by the ,holy ,ghost4 ,nor does it deny honor to ,christ1 since monks observe all things for ,christ's sake and imitate ,christ4 ,false1 therefore1 is the judgement whereby they condemn monastic service as godless1 whereas it is most ,christian4 ,for the monks have not fallen from ,god's grace1 as the ,jews of whom ,st4 ,paul speaks1 ,gal4 #e3d1 when they still sought justification by the law of ,moses2 but the monks endeavor to live more nearly to the ,gospel1 that theymay merit eternal life4 ,therefore1 the allegations here made against monasticism are impious4 ,moreover1 the malicious charge that is still further added1 that those in religious orders claim to be in a state of perfection1 has never been heard of by them2 for those in these orders claim not for themselves a state of perfection1 but only a state in which to acquire perfection--because their regulations are instruments of perfection1 and not perfection itself4 ,in this manner ,gerson must be received1 who does not deny that religious orders are states wherein to acquire perfection as he declares in his treatises1 ,against the ,proprietors of the ,rule of ,st4 ,augustine1 ,of ,evangelical ,counsels1 ,of ,perfection of ,heart1 and in other places4 ,for this reason the princes and cities should be admonished to strive rather for the reformation of the monasteries by their legitimate superiors than for their subversion--rather for the godly improvement of the monks than that they be abolished2 as their most religious ancestors1 most ,christian princes1 have done4 ,but if they will not believe holy and most religious fathers defending monastic vows1 let them hear at least ,his ,imperial ,highness1 the ,emperor ,justinian1 in ,authentica1 ,de ,monachis1 ,coll4 ii4 ,,vii4 ,of ,ecclesiastical ,power4 ,although many things are introduced here in the topic of ,ecclesiastical ,power1 with greater bitterness than is just1 yet it must be declared that to most reverend bishops and priests1 and to the entire clergy1 all ecclesiastical power is freely conceded that belongs to them by law or custom4 ,besides1 it is proper to preserve for them all immunities1 privileges1 preferments and prerogatives granted them by ,roman emperors and kings4 ,nor can those things that have been granted ecclesiastics by imperial munificence or gift be allowed to be infringed by any princes or any other subject of the ,roman ,empire4 ,for it is most abundantly proved that ecclesiastical power in spiritual things has been founded upon divine right1 of which ,st4 ,paul indeed says3 ,for though ,i should boast somewhat more of our authority which the ,lord hath given us for edification1 and not for your destruction1 #b ,cor4 #aj3h1 and afterwards3 ,therefore ,i write these things being absent1 lest being present ,i should use sharpness1 according to the power which the ,lord hath given me to edification1 and not to destruction1 #b ,cor4 #ac3aj4 ,paul also displays his coercitive disposition when he says3 ,what will ye8 ,shall ,i come unto you with a rod1 or in love and in the spirit of meekness8 #a ,cor4 #d3ba4 ,and of judicial matters he writes to ,timothy3 ,against an elder receive not an accusation but before two or three witnesses1 #a ,tim4 #e3ai4 ,from these passages it is very clearly discerned that bishops have the power not only of the ministry of the ,word of ,god1 but also of ruling and coercitive correction in order to direct subjects to the goal of eternal blessedness4 ,but for the power of ruling there is required the power to judge1 to define1 to discriminate and to decide what is expedient or conducive to the aforesaid goal4 ,in vain1 therefore1 and futile is all that is inserted in the present article in opposition to the immunity of churches and schools4 ,accordingly1 all subjects of the ,roman ,empire must be forbidden from bringing the clergy before a civil tribunal1 contrary to imperial privileges that have been conceded3 for ,pope ,clement the ,martyr says3 ,if any of the presbyters have trouble with one another1 let whatever it be adjusted before the presbyters of the ,church4 ,hence ,constantine the ,great1 the most ,christian ,emperor1 was unwilling in the holy ,council of ,nice to give judgement even in secular cases4 ,ye are gods1 he says1 appointed by the true ,god4 ,go1 settle the case among yourselves1 be cause it is not proper that we judge gods4 ,as to what is further repeated concerning ,church regulations has been sufficiently replied to above4 ,nor does ,christian liberty1 which they bring forth as an argument1 avail them1 since this is not liberty1 but prodigious license1 which1 inculcated on the people1 excites them to fatal and most dangerous sedition4 ,for ,christian liberty is not opposed to ecclesiastical usages since they promote what is good1 but it is opposed to the servitude of the ,mosaic law and the servitude of sin4 ,whosoever committeth sin is the servant of sin1 says ,christ1 ,john #h3cd4 ,hence their breaking fasts1 their free partaking of meats1 their neglect of canonical hours1 their omission of confession--viz4 at ,easter--and their commission and omission of similar things1 are not a use of liberty1 but an abuse thereof1 contrary to the warnings of ,st4 ,paul1 who earnestly warned them1 saying3 ,brethren1 ye have been called unto liberty2 only use not liberty for an occasion to the flesh1 but by love serve one another4 ,gal4 #e3ac4 ,hence no one ought to conceal his crimes under the pretext of ,gospel liberty1 which ,st4 ,peter also forbade3 ,as free1 and not using your liberty for an cloak of maliciousness1 but as the servant of ,god1 #a ,pet4 #b3af4 ,as to what they have added concerning abuses1 all the princes and estates of the ,empire undoubtedly know that not even the least is approved either by ,his ,imperial ,majesty or by any princes or any ,christian man1 but that both the princes and the estates of the ,empire desire to strive with a common purpose and agreement1 in order that1 the abuses being removed and reformed1 the excesses of both estates may be either utterly abolished or reformed for the better1 and that the ecclesiastical estate1 which has been weakened in many ways1 and the ,christian religion1 which has grown cold and relaxed in some1 may be restored and renewed to its pristine glory and distinction4 ,to this1 as is evident to all1 ,his ,imperial ,majesty has thus far devoted the greatest care and labor1 and kindly promises in the future to employ for this cause all his means and zeal4 ,conclusion ,from the foregoing--viz4 the ,confession and its ,reply--since ,his ,imperial ,majesty perceives that the ,elector1 the princes and the cities agree on many points with the ,catholic and ,roman ,church1 and dissent from the godless dogmas that are disseminated all over ,germany1 and the pamphlets circulated everywhere1 and that they disapprove of and condemn them1--,his ,holy ,imperial ,majesty is fully convinced1 and hopes that the result will be1 that when the ,elector1 princes and cities have heard and understood this ,reply they will agree with united minds in regard to those matters also in which they perhaps have not agreed hitherto with the ,roman ,catholic ,church1 and that in all other things above mentioned they will obediently conform to the ,catholic and ,roman ,church and the ,christian faith and religion4 ,for such conduct on their part ,his ,imperial ,majesty will be peculiarly grateful1 and will bestow his special favor upon them all in common1 and also1 as opportunity offers1 upon them individually4 ,for 7which may ,god forbid7 if this admonition1 so ,christian and indulgent1 be unheeded1 the ,elector1 princes and cities can judge that a necessary cause is afforded ,his ,imperial ,majesty that1 as becometh a ,roman ,emperor and ,christian ,caesar and a defender and advocate of the ,catholic and ,christian ,church1 he must care for such matters as the nature of the charge committed to him and his integrity of conscience require4