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+The Project Gutenberg EBook of The Confutatio Pontificia, by Anonymous
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Confutatio Pontificia
+
+Author: Anonymous
+
+Editor: J. M. Reu
+
+Posting Date: July 23, 2008 [EBook #853]
+Release Date: March, 1997
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CONFUTATIO PONTIFICIA ***
+
+
+
+
+Produced by Karen Janssen, and Project Wittenberg
+
+
+
+
+
+THE CONFUTATIO PONTIFICIA
+
+By Anonymous
+
+Edited by J. M. Reu.
+
+
+In Reference To The Matters Presented To His Imperial Majesty By The
+Elector Of Saxony And Some Princes And States Of The Holy Roman Empire,
+On The Subject And Concerning Causes Pertaining To The Christian
+Orthodox Faith, The Following Christian Reply Can Be Given._ August 3,
+1530_.
+
+
+
+
+CONFUTATIO PONTIFICIA, AUGUST 3, 1530
+
+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 cities, to which their names were affixed, with
+his characteristic zeal for the glory of God, the salvation of souls,
+Christian harmony and the public peace, he not only himself read the
+Confession, but also, in order that in a matter of such moment he might
+proceed the more thoroughly and seasonably, he referred the aforesaid
+Confession to several learned, mature, approved and honorable men of
+different nations for their inspection and examination, and earnestly
+directed and enjoined them to praise and approve what in the Confession
+was said aright and in accord with Catholic doctrine, but, on the other
+hand, to note that wherein it differed from the Catholic Church, and,
+together with their reply, to present and explain their judgment on each
+topic. This commission was executed aright and according to order. For
+those learned men with all care and diligence examined the aforesaid
+Confession, and committed to writing what they thought on each topic,
+and thus presented a reply to His Imperial Majesty. This reply His
+Worshipful Imperial Majesty, as becomes a Christian emperor, most
+accurately read and gave to the other electors, princes and estates
+of the Roman Empire for their perusal and examination, which they also
+approved as orthodox and in every respect harmonious with the Gospel and
+Holy Scripture. For this reason, after a conference with the electors,
+princes and states above named, in order that all dissension concerning
+this our orthodox holy faith and religion may be removed, His Imperial
+Majesty has directed that a declaration be made at present as follows:
+
+In reference to the matters presented to His Imperial Majesty by the
+Elector of Saxony and some princes and states of the Holy Roman Empire,
+on the subject and concerning causes pertaining to the Christian
+orthodox faith, the following Christian reply can be given:
+
+
+
+
+Part I.
+
+To Article I.
+
+
+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 Nice, their Confession must be accepted, since it agrees in all
+respects with the rule of faith and the Roman Church. For the Council of
+Nice, convened under the Emperor Constantine the Great, has always been
+regarded inviolable, whereat three hundred and eighteen bishops eminent
+and venerable for holiness of life, martyrdom and learning, after
+investigating and diligently examining the Holy Scriptures, set forth
+this article which they here confess concerning the unity of the essence
+and the trinity of persons. So too their condemnation of all heresies
+arising contrary to this article must be accepted--viz. the Manichaeans,
+Arians, Eunomians, Valentinians, Samosatanes, for the Holy Catholic
+Church has condemned these of old.
+
+
+To Article II.
+
+
+
+In the second article we approve their Confession, in common with the
+Catholic Church, that the fault of origin is truly sin, condemning and
+bringing eternal death upon those who are not born again by baptism and
+the Holy Ghost. For in this they properly condemn the Pelagians, both
+modern and ancient, who have been long since condemned by the Church.
+But the declaration of the article, that Original Sin is that men are
+born without the fear of God and without trust in God, is to be entirely
+rejected, 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 infant, which does not possess
+as yet the full use of reason, as the Lord says "Your children which
+had no knowledge between good and evil," Deut 1:39. Moreover, the
+declaration is also rejected whereby they call the fault of origin
+concupiscence, if they mean thereby that concupiscence is a sin that
+remains sin in a child even after baptism. For the Apostolic See has
+already condemned two articles of Martin Luther concerning sin remaining
+in a child after baptism, and concerning the fomes of sin hindering
+a soul from entering the kingdom of heaven. But if, according to the
+opinion of St Augustine, they call the vice of origin concupiscence,
+which in baptism ceases to be sin, this ought to be accepted, since
+indeed according to the declaration of St. Paul, we are all born
+children of wrath (Eph. 2:3), and in Adam we all have sinned (Rom.5:12).
+
+
+To Article III.
+
+
+In the third article there is nothing to offend, since the entire
+Confession agrees with the Apostles' Creed and the right rule of
+faith--viz. the Son of God became incarnate, assumed human nature into
+the unity of his person, was born of the Virgin Mary, truly suffered
+was crucified, died, descended to hell, rose again on the third day,
+ascended to heaven, and sat down at the right hand of the Father.
+
+
+To Article IV
+
+In the fourth article the condemnation of the Pelagians, who thought
+that man can merit eternal life by his own powers without the grace
+of God, is accepted as Catholic and in accordance with the ancient
+councils, for the Holy Scriptures expressly testify to this. John the
+Baptist says: "A man can receive nothing, except it be given him from
+heaven," John 3:27 "Every good gift and every perfect gift is from
+above, and comes down from the Father of lights," James 1:17. Therefore
+"our sufficiency is of God," 2 Cor 3:5. And Christ says: "No man can
+come to me, Except the Father, which hath sent me, draw him," John 6:44
+And Paul: "What hast thou that thou didst not receive?" I Cor 4:7. For
+if any one should intend to disapprove of the merits that men acquire
+by the assistance of divine grace, he would agree with the Manichaeans
+rather than with the Catholic Church. For it is entirely contrary to
+holy Scripture to deny that our works are meritorious. For St. Paul says
+"I have fought a good fight, I have finished my course, I have kept
+the faith; henceforth there is laid up for me a crown of righteousness,
+which the Lord, the righteous Judge, shall give me at that day," 2 Tim.
+4:7 & 8. And to the Corinthians he wrote "We must all appear before the
+judgment-seat of Christ, that every one may receive the things done in
+his body, according to that he hath done, whether it be good or bad,"
+2 Cor. 5:10. For where there are wages there is merit. The Lord said
+to Abraham: "Fear not, Abraham, I am thy shield and thy exceeding great
+reward," Gen 15:l. And Isaiah says: "Behold, his reward is with him, and
+his work before him," Isa. 40:10; and, chapter 58:7, 8: "Deal they bread
+to the hungry, and thy righteousness shall go before thee; the glory of
+the Lord shall go before thee; the glory of the Lord shall gather thee
+up." So too the Lord to Cain: "If thou doest well shalt thou not be
+accepted?" Gen. 4:7. So the parable in the Gospel declares that we have
+been hired for the Lord's vineyard, who agrees with us for a penny a
+day, and says: "Call the laborers and give them their hire," Matt 20:8.
+So Paul, knowing the mysteries of God, says: "Every man shall
+receive his own reward, according to his own labor," I Cor. 3:8. 6.
+Nevertheless, all Catholics confess that our works of themselves have no
+merit, but that God's grace makes them worthy of eternal life. Thus St.
+John says: "They shall walk with me in white; for they are worthy," Rev.
+3:4. And St Paul says to the Colossians, 1:12: "Giving thanks unto the
+Father, which hath made us meet to be partakers of the inheritance of
+the saints in light."
+
+
+To Article V.
+
+In the fifth article the statement that the Holy Ghost is given by the
+Word and sacraments, as by instruments, is approved. For thus it is
+written, Acts 10:44: "While Peter yet spoke these words, the Holy Ghost
+fell on all them which heard the word." And John 1:33: "The same is He
+which baptizeth with the Holy Ghost." The mention, however, that they
+here make of faith is approved so far as not Faith alone, which some
+incorrectly teach, but faith which worketh by love, is understood,
+as the apostle teaches aright in Gal 5:3. For in baptism there is an
+infusion, not of faith alone, but also, at the same time, of hope and
+love, as Pope Alexander declares in the canon Majores concerning baptism
+and its effect; which John the Baptist also taught long before, saying,
+Luke 3:16: "He shall baptize you with the Holy Ghost and with fire."
+
+
+To Article VI.
+
+
+Their Confession in the sixth article that faith should bring forth
+good fruits is acceptable and valid since "faith without works is dead,"
+James 2:17, and all Scripture invites us to works. For the wise man
+says: "Whatsoever thy hand findeth to do, do it with thy might." Eccles.
+9:10. "And the Lord had respect to Abel and to his offering," Gen. 4:4.
+He saw that Abraham would "command his Children and his household after
+him to keep the way of the Lord, and to do justice and judgment," Gen.
+18:19. And: "By myself have I sworn, saith the Lord, for because thou
+hast done this thing I will bless thee and multiply thy seed." Gen
+22:16. Thus he regarded the fast of the Ninevites, Jonah 3, and the
+lamentations and tears of King Hezekiah, 4:2; 2 Kings 20. For this
+cause all the faithful should follow the advice of St. Paul: "As we have
+therefore opportunity, let us do good unto all men, especially unto
+them who are of the household of faith," Gal. 6:10. For Christ says:
+"The night cometh when no man can work." John 9:4. 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 excluded;
+"because glory, honor and peace to every man that worketh good," Rom.
+2:10. Why? because David, Ps. 62:12; Christ, Matt. 16:27; and Paul, Rom.
+2:6 testify that God will render to every one according to his works.
+Besides Christ says: "Not every one that saith unto me Lord, Lord shall
+enter into the kingdom of heaven; but he that doeth the will of my
+Father," Matt. 7:21. 4. Hence however much one may believe, if he work
+not what is good, he is not a friend of God. "Ye are my friends," says
+Christ, "if ye do whatsoever I command you," John 15:14. On this account
+their frequent ascription of justification to faith is not admitted
+since it pertains to grace and love. For St. Paul says: "Though I have
+all faith so that I could remove mountains and have not charity, I am
+nothing." 1 Cor. 13:2. Here St. Paul certifies to the princes and the
+entire Church that faith alone does not justify. Accordingly he teaches
+that love is the chief virtue, Col. 3:14: "Above all these things put on
+charity, which is the bond of perfectness." Neither are they supported
+by the word of Christ: "When ye shall have done all these things, say
+We are unprofitable servants," Luke 17:10. For if the doors ought to
+be called unprofitable, how much more fitting is it to say to those
+who only believe, When ye shall have believed all things say, We are
+unprofitable servants! This word of Christ, therefore, does not extol
+faith without works, but teaches that our works bring no profit to God;
+that no one can be puffed up by our works; that, when contrasted with
+the divine reward, our works are of no account and nothing. Thus St.
+Paul says: "I reckon that the sufferings of this present time are not
+worthy to be compared to the glory which shall be revealed in us," Rom.
+8:18. For faith and good works are gifts of God, whereby, through God's
+mercy, eternal life is given. So, too, the citation at this point from
+Ambrose is in no way pertinent, since St. Ambrose is here expressed
+declaring his opinion concerning legal works. For he says: "Without the
+law," but, "Without the law of the Sabbath, and of circumcision, and of
+revenge." And this he declares the more clearly on Rom. 4, citing St.
+James concerning the justification of Abraham without legal works before
+circumcision. For how could Ambrose speak differently in his comments
+from St. Paul in the text when he says: "Therefore by the deeds of the
+law there shall no flesh be justified in his sight?" Therefore, finally,
+he does not exclude faith absolutely, but says: "We conclude that a man
+is justified by faith without the deeds of the law."
+
+
+To Article VII.
+
+The seventh article of the Confession, wherein it is affirmed that
+the Church is the congregation of saints, cannot be admitted without
+prejudice to faith if by this definition the wicked and sinners be
+separated from the Church. For in the Council of Constance this article
+was condemned among the articles of John Huss of cursed memory, and it
+plainly contradicts the Gospel. For there we read that John the Baptist
+compared the Church to a threshing-floor, which Christ will cleanse with
+his fan, and will gather the wheat into his garner, but will burn the
+chaff with unquenchable fire, Matt. 3:12. Wherefore this article of
+the Confession is in no way accepted, although we read in it their
+confession that the Church is perpetual, since here the promise of
+Christ has its place, who promises that the Spirit of truth will abide
+with it forever John 14:16. And Christ himself promises that he will be
+with the church alway unto the end of the world. They are praised also,
+in that they do not regard variety of rites as separating unity of
+faith, if they speak of special rites. For to this effect Jerome says:
+"Every province abounds in its own sense" (of propriety). But if they
+extend this part of the Confession to universal Church rites, tis also
+must be utterly rejected, and we must say with St. Paul: "We have no
+such custom," 1 Cor. 11:16. "For by all believers universal rites must
+be observed," St. Augustine, whose testimony they also use, well taught
+of Januarius; for we must presume that such rites were transmitted from
+the apostles.
+
+
+To Article VIII.
+
+The eighth article of the Confession, concerning wicked ministers of the
+Church and hypocrites--viz. that their wickedness does not injure the
+sacraments and the Word--is accepted with the Holy Roman Church, and
+the princes commend it, condemning on this topic the Donatists and
+the ancient Origenists, 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 revived. Afterwards John Wicliff in England and John Huss
+in Bohemia adopted this.
+
+
+To Article IX.
+
+The ninth article, concerning Baptism--viz. that it is necessary to
+salvation, and that children ought to be baptized--is approved and
+accepted, and they are right in condemning the Anabaptists, 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 thousands.
+
+
+
+To Article X.
+
+
+The tenth article gives no offense in its words, because they confess
+that in the Eucharist, after the consecration lawfully made, the Body
+and Blood of Christ are substantially and truly present, if only they
+believe that the entire Christ is present under each form, 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 wine, and the reverse.
+Otherwise, in the Eucharist the Body of Christ is dead and bloodless,
+contrary to St. Paul, because "Christ, being raised from the dead, dieth
+no more," Rom. 6:9. One matter is added as very necessary to the article
+of the Confession--viz. that they believe the Church, rather than some
+teaching otherwise and incorrectly, that by the almighty Word of God in
+the consecration of the Eucharist the substance of the bread is changed
+into the Body of Christ. For thus in a general council it has been
+determined, canon Firmiter, concerning the exalted Trinity, and
+the Catholic faith. They are praised therefor, for condemning the
+Capernaites, who deny the truth of the Body and Blood of our Lord Jesus
+Christ in the Eucharist.
+
+
+To Article XI.
+
+
+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 faith, because absolution is supported by the word
+of Christ. For Christ says to his apostles, John 20:23: "Whosoever sins
+ye remit, they are remitted unto them." Nevertheless, two things must
+here be required of them: one, that they compel an annual confession
+to be observed by their subjects, according to the constitution, canon
+Omnis Utriusque, concerning penance and remission and the custom of the
+Church universal. 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 individually, nevertheless, a
+diligent examination of their conscience being made, they make an entire
+confession of their offences--viz. of all which occur to their memory in
+such investigation. But in regard to the rest that have been forgotten
+and have escaped our mind it is lawful to make a general confession,
+and to say with the Psalmist, Ps. 19:17: "Cleanse me, Lord, from secret
+faults."
+
+
+To Article XII.
+
+
+In the twelfth article their confession that such as have fallen may
+find remission of sins at the time when they are converted, and that
+the Church should give absolution unto such as return to repentance, is
+commended, since they most justly condemn the Novatians who deny that
+repentance can be repeated, in opposition both to the prophet who
+promises grace to the sinner at whatever hour he shall mourn, Ezek.
+18:21, and the merciful declaration of Christ our Saviour, replying to
+St. Peter, that not until seven times, but until seventy times seven in
+one day, he should forgive his brother sinning against him, Matt. 18:22.
+But the second part of this article is utterly rejected. For when they
+ascribe only two parts to repentance, they antagonize the entire Church,
+which from the time of the apostles has held and believed that there are
+three parts of repentance--contrition, confession and satisfaction. Thus
+the ancient doctors, Origen, Cyprian, Chrysostom, Gregory, Augustine,
+taught in attestation of the Holy Scriptures, especially from 2 Kings
+12, concerning David, 2 Chron 3:1, concerning Manasseh, Ps. 31, 37, 50,
+101, etc. Therefore Pope Leo X of happy memory justly condemned
+this article of Luther, who taught: "That there are three parts of
+repentance--viz. confession, contrition, and satisfaction--has no
+foundation in Scripture or in Holy Christian doctors." This part of the
+article, therefore can in no way be admitted; so, too, neither can that
+which asserts that faith is the second part of repentance, since it is
+known to all that faith precedes repentance; for unless one believes
+he will not repent. Neither is that part admitted which makes light of
+pontifical satisfactions, for it is contrary to the Gospel, contrary
+to the apostles, contrary to the fathers, contrary to the councils,
+and contrary to the universal Catholic Church. John the Baptist cries:
+"Bring forth fruits meet for repentance," Matt. 3:8. St. Paul teaches:
+"As ye have yielded your members servants to uncleanness, even so now
+yield your members servants to righteousness unto holiness," Rom 6:19.
+He likewise preached to the Gentiles that they should repent and be
+Converted to God, bringing forth fruits meet for repentance, Acts 20:21.
+So Christ himself also began to teach and preach repentance: "Repent,
+for the kingdom of heaven is at hand," Matt. 4:17. Afterward he
+commanded the apostles to pursue this mode of preaching and teaching,
+Luke 24:47, and St. Peter faithfully obeyed him in his first sermon,
+Acts 2:38. So Augustine also exhorts that "every one exercise toward
+himself severity, so that, being judged of himself, he shall not be
+judged of the Lord," as St. Paul says. 1 Cor. 11:31. Pope Leo surnamed
+the Great, said "The Mediator between God and men, the man Christ Jesus,
+gave to those set over the churches the authority to assign to those who
+confess the doing of penance, and through the door of reconciliation to
+admit to the communion of the sacraments those who have been cleansed by
+a salutary satisfaction." Brose says: "The amount of the penance must
+be adapted to the trouble of the conscience." Hence divere penitential
+canons were appointed in the holy Synod of Nice, in accordance with The
+diversity of satisfactions, Jovinian the heretic, thought, however,
+that all sins are equal and accordingly did not admit a diversity of
+satisfactions. Moreover, satisfactions should not be abolished in the
+Church, contrary to the express Gospel and the decrees of councils and
+fathers, but those absolved by the priest ought to perform the penance
+enjoined, following the declaration of St. Paul: He "gave himself for
+us, to redeem us from all iniquity, and purify unto himself a peculiar
+people, zealous of good works," Tit. 2:14. Christ thus made satisfaction
+for us, that we might be zealous of good works, fulfilling the
+satisfaction enjoined.
+
+
+To Article XIII.
+
+
+The thirteenth article gives no offence, but is accepted, while they say
+that the sacraments were instituted not only to be marks of profession
+among men, but rather to be signs and testimonies of God's will toward
+us; nevertheless, 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 subjects.
+
+
+To Article XIV.
+
+When, in the fourteenth article, they confess that no one ought to
+administer in the Church the Word of God and the sacraments unless he be
+rightly called, 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
+world, and not according to a Jeroboitic (cf. 1 Kings 12:20) call, or
+a tumult or any other irregular intrusion of the people. Aaron was
+not thus called. Therefore in this sense the Confession is received;
+nevertheless, they should be admonished to persevere therein, and to
+admit in their realms no one either as pastor or as preacher unless he
+be rightly called.
+
+
+To Article XV.
+
+
+In the fifteenth article their confession that such ecclesiastical rites
+are to be observed as may be observed without sin, and are profitable
+for tranquility and good order in the Church, is accepted, 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 districts, as well as those which have been kept devoutly
+and religiously in every province even to us, and if any of these have
+been intermitted that they restore them, and arrange, determine and
+effectually enjoin upon their subjects that all things be done in their
+churches according to the ancient form. Nevertheless, the appendix to
+this article must be entirely removed, since it is false that human
+ordinances instituted to propitiate God and make satisfactions for sins
+are opposed to the Gospel, as will be more amply declared hereafter
+concerning vows, the choice of food and the like.
+
+
+To Article XVI.
+
+The sixteenth article, concerning civil magistrates, is received with
+pleasure, as in harmony not only with civil law, but also with canonical
+law, the Gospel, the Holy Scriptures, and the universal norm of faith,
+since the apostle enjoins that "every soul be subject unto the higher
+powers. For there is no power but of God: the powers that be are
+ordained of God. Whosoever, therefore, resisteth the power, resisteth
+the ordinance of God, and they that resist shall receive to themselves
+damnation," Rom. 13:1. And the princes are praised for condemning the
+Anabaptists, who overthrow all civil ordinances and prohibit Christians
+the use of the magistracy and other civil offices, without which no
+state is successfully administered.
+
+
+To Article XVII.
+
+The confession of the seventeenth article is received, 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 dead.
+Therefore they justly condemn here the Anabaptists, who think there
+will be an end of punishments to condemned men and devils, and imagine
+certain Jewish kingdoms of the godly, before the resurrection of the
+dead, in this present world, the wicked being everywhere suppressed.
+
+
+To Article XVIII.
+
+In the eighteenth article they confess the power of the Free Will--viz.
+that it has the power to work a civil righteousness, but that it has
+not, without the Holy Ghost, the virtue to work the righteousness of
+God. This confession is received and approved. For it thus becomes
+Catholics to pursue the middle way, so as not, with the Pelagians, to
+ascribe too much to the free will, nor, with the godless Manichaeans,
+to deny it all liberty; for both are not without fault. Thus Augustine
+says: "With sure faith we believe, and without doubt we preach, that
+a free will exists in men. For it is an inhuman error to deny the free
+will in man, which every one experiences in himself, and is so often
+asserted in the Holy Scriptures." St. Paul says: "Having power over his
+own will." 1 Cor. 7:37. Of the righteous the wise man says: "Who might
+offend, and hath not offended? or done evil, and hath not done it?"
+Eccles. 31:10. God said to Cain: "If thou doest well, shalt thou not be
+accepted? and if thou doest not well, sin lieth at the door. And unto
+thee shall be his desire, and thou shalt rule over him," Gen. 4:7.
+Through the prophet Isaiah he says: "If ye be willing and obedient ye
+shall eat the good of the land. But if ye refuse and rebel, ye shall
+be devoured with the sword." This also Jeremiah has briefly expressed:
+"Behold, thou hast spoken and done evil, as thou couldest," Jer. 3:5.
+We add also Ezek. 18:31ff.: "Cast away from you all your transgressions
+whereby ye have transgressed; and make ye a new heart, and a new spirit;
+for why will ye die, O house of Israel? For I have no pleasure in the
+death of him that dieth, saith the Lord God; wherefore turn yourselves
+and live." Also St. Paul: "The spirits of the prophets are subject to
+the prophets," 1 Cor. 14:32. Likewise 2 Cor. 9:7: "Every man according
+as he purposeth in his heart; not grudgingly or of necessity." finally,
+Christ overthrew all the Manichaeans with one word when he said: "Ye
+have the poor with you always, and whensoever ye will ye may do them
+good." Mark 14:7; and to Jerusalem Christ says: "How often would I have
+gathered thy children together, even as a hen gathered her chickens
+under her wings, and ye would not!" Matt. 23:37.
+
+
+To Article XIX.
+
+The nineteenth article is likewise approved and accepted. For God,
+the supremely good, is not the author of evils, but the rational and
+defectible will is the cause of sin; wherefore let no one impute his
+midsdeeds and crimes to God, but to himself, according to Jer. 2:19:
+"Thine own wickedness shall correct thee and thy backslidings shall
+reprove thee;" and Hos. 13:9: "O Israel, thou hast destroyed thyself;
+but in me is thy help." And David in the spirit acknowledged that God is
+not one that hath pleasure in wickedness, Ps. 5:4.
+
+
+To Article XX.
+
+In the twentieth article, which does not contain so much the confession
+of the princes and cities as the defense of the preachers, there is only
+one thing that pertains to the princes and cities--viz. concerning good
+works, that they do not merit the remission of sins, which, as it has
+been rejected and disapproved before, is also rejected and disapproved
+now. For the passage in Daniel is very familiar: "Redeem thy sins with
+alms," Dan. 4:24; and the address of Tobit to his son: "Alms do deliver
+from death and suffereth not to come into darkness," Tobit 4:10; and
+that of Christ: "Give alms of such things as ye have, and behold all
+things are clean unto you," Luke 11:41. If works were not meritorious
+why would the wise man say: "God will render a reward of the labors of
+his saints"? Wisd. 10:17. Why would St. Peter so earnestly exhort to
+good works, saying: "Wherefore the rather, brethren, give diligence by
+good works to make your calling and election sure"? 2 Pet. 1:19. Why
+would St. Paul have said: "God is not unrighteous to forget your work
+and labor of love, which ye have showed towards his name"? Heb. 6:10.
+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 passion. We know
+that Christ is "the way, the truth and the life,". John 14:6. But
+Christ, as the Good Shepherd, who "began to do and teach," Acts 1:1, has
+given us an example that as he has done we also should do, John 13:15.
+He also went through the desert by the way of good works, which all
+Christians ought to pursue, and according to his command bear the cross
+and follow him. Matt. 10:38; 16:24. He who bears not the cross, neither
+is nor can be Christ's disciple. That also is true which John says: "He
+that saith he abideth in him ought himself also so to walk, even as he
+walked," 1 John 2:6. Moreover, this opinion concerning good works was
+condemned and rejected more than a thousand years ago in the time of
+Augustine.
+
+
+To Article XXI.
+
+In the last place, they present the twenty-first article, wherein they
+admit that the memory of saints may be set before us, that we may follow
+their faith and good works, but not that they be invoked and aid be
+sought of them. It is certainly wonderful that the princes especially
+and the cities have allowed this error to be agitated in their
+dominions, which has been condemned so often before in the Church, since
+eleven hundred years ago St. Jerome vanquished in this area the heretic
+Vigilantius. Long after him arose the Albigenses, the Poor Men of
+Lyons, the Picards, the Cathari old and new: all of whom were condemned
+legitimately long ago. Wherefore this article of the Confession, so
+frequently condemned, must be utterly rejected and in harmony with the
+entire universal Church be condemned; 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 fathers, Augustine, Bernard, Jerome, Cyprian,
+Chrysostom, Basil, and this class of other Church teachers. Neither is
+the authority of Holy Scripture absent from this Catholic assertion, for
+Christ taught that the saints should be honored: "If any man serve me,
+him will my Father honor," John 12:26. If, therefore, God honors saints,
+why do not we, insignificant men, honor them? Besides, the Lord was
+turned to repentance by Job when he prayed for his friends, Job 42:8.
+Why, therefore, would not God, the most pious, who gave assent to Job,
+do the same to the Blessed Virgin when she intercedes? We read also in
+Baruch 3:4: "O Lord Almighty, thou God of Israel, hear now the prayers
+of the dead Israelites." Therefore the dead also pray for us. Thus did
+Onias and Jeremiah in the Old Testament. For Onias the high priest was
+seen by Judas Maccabaeus holding up his hands and praying for the whole
+body of the Jews. Afterwards another man appeared, remarkable both for
+his age and majesty, and of great beauty about him, concerning whom
+Onias replied: "This is a love of the brethren and of the people Israel,
+who prayeth much for the people and for the Holy city--to wit,
+Jeremiah the prophet." 2 Macc. 15:12-14. Besides, we know from the Holy
+Scriptures that the angels pray for us. Why, then, would we deny this of
+the saints? "O Lord of hosts," said the angels, "how long wilt thou not
+have mercy on Jerusalem and on the cities of Judah, against which thou
+hast had indignation? And the Lord answered the angel that talked with
+me comfortable words." Zech. 1:12, 13. Job likewise testifies: "If there
+be an angel with him speaking, one among a thousand, to show unto man
+his uprightness, he will pity him and say, Deliver him from going down
+to the pit." Job 33:23, 24. This is clear besides from the words of that
+holy soul, John the Evangelist, when he says: "The four beasts and the
+four and twenty elders fell down before the Lamb, having each one of
+them harps and golden vials, full of odors which are the prayers of
+saints," Rev. 5:8; and afterwards: "An angel stood at the altar, having
+a golden censer, and there was given unto him much incense, that he
+should offer it with the prayers of al saints upon the golden altar
+which was before the throne. And the smoke of the incense, which came
+up with the prayers of the saints, ascended up before God out of the
+angel's hand." Lastly, St. Cyprian the martyr more than twelve hundred
+and fifty years ago wrote to Pope Cornelius, Book I, Letter 1, asking
+that "if any depart first, his prayer for our brethren and sisters may
+not cease." For if this holy man had not ascertained that after this
+life the saints pray for the living, he would have given exhortation to
+no purpose. Neither is their Confession strengthened by the fact that
+there is one Mediator between God and men, 1 Tim. 2:5; 1 John 2:1. For
+although His Imperial Majesty, with the entire Church, confesses that
+there is one Mediator of redemption, nevertheless the mediators of
+intercession are many. Thus Moses was both mediator and agent between
+God and men, Deut. 5:31, for he prayed for the children of Israel, Ex.
+17:11; 32:11f. Thus St. Paul prayed for those with whom he was sailing,
+Acts 27; so, too, he asked that he be prayed for by the Romans, Rom.
+15:30, by the Corinthians, 2 Cor. 1:11, and by the Colossians, Col. 4:3.
+So while Peter was kept in prison prayer was made without ceasing of
+the Church unto God for him, Acts 12:5. Christ, therefore, is our chief
+Advocate, and indeed the greatest; but since the saints are members of
+Christ, 1 Cor. 12:27 and Eph. 5:30, and conform their will to that of
+Christ, and see that their Head, Christ, prays for us, who can doubt
+that the saints do the very same thing which they see Christ doing? With
+all these things carefully considered, 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
+confess, concerning the worship and intercession of saints, what the
+entire Christian world believes and confesses, and was observed in all
+the churches in the time of Augustine. "A Christian people." he says,
+"celebrates the memories of martyrs with religious observance, that it
+share in their merits and be aided by their prayers."
+
+
+
+Part II
+
+Reply to the Second Part of the Confession.
+
+
+Of Lay Communion under One Form. As in the Confessions of the princes
+and cities they enumerate among the abuses that laymen commune only
+under one form, and as, therefore, in their dominions both forms are
+administered to laymen, we must reply, according to the custom of the
+Holy Church, that this is incorrectly enumerated among the abuses, but
+that, according to the sanctions and statutes of the same Church it is
+rather an abuse and disobedience to administer to laymen both forms. For
+under the one form of bread the saints communed in the primitive Church,
+of whom Luke says: "They continued steadfastly in the apostles' doctrine
+and fellowship, and in breaking of bread." Acts 2:42. Here Luke mentions
+bread alone. Likewise Acts 20:7 says: "Upon the first day of the week,
+when the disciples came together to break bread." Yea, Christ, the
+institutor of this most holy sacrament, rising again from the dead,
+administered the Eucharist only under one form to the disciples going to
+Emmaus, where he took bread and blessed it, and brake and gave to them,
+and they recognized him in the breaking of bread. Luke 24:30, 31: where
+indeed Augustine, Chrysostome, Theophylact and Bede some of whom many
+ags ago and not long after the times of the apostles affirm that it
+was the Eucharist. Christ also (John 6) very frequently mentions bread
+alone. St. Ignatius, a disciple of St. John the Evangelist, in his
+Epistle to the Ephesians mentions the bread alone in the communion
+of the Eucharist. Ambrose does likewise in his books concerning the
+sacraments, speaking of the communion of Laymen. In the Council of
+Rheims, laymen were forbidden from bearing the sacrament of the Body to
+the sick, and no mention is there made of the form of wine. Hence it is
+understood that the viaticum was given the sick under only one form. The
+ancient penitential canons approve of this. For the Council of Agde put
+a guilty priest into a monastery and granted him only lay communion. In
+the Council of Sardica, Hosius prohibits certain indiscreet persons
+from receiving even lay communion, unless they finally repent. There has
+always been a distinction in the Church between lay communion under
+one form and priestly communion under both forms. This was beautifully
+predicted in the Old Testament concerning the descendants of Eli: "It
+shall come to pass," says God, 1 Kings 2; 1 Sam. 2:36, "that everyone
+that is left in thine house shall come and crouch to him for a piece of
+silver and a morsel of bread, and shall say, 'Put me, I pray thee,
+into one of the priests' office' (Vulgate reads: "Ad unam partem
+sacerdotalem."), 'that I may eat a piece of bread.'" Here Holy Scripture
+clearly shows that the posterity of Eli, when removed from the office
+of the priesthood, will seek to be admitted to one sacerdotal part, to a
+piece of bread. So our laymen also ought, therefore, to be content
+with one sacerdotal part, the one form. For both the Roman pontiffs
+and cardinals and all bishops and priests, save in the mass and in the
+extreme hour of life for a viaticum, as it is called in the Council of
+Nice, re content with taking one form, which they would not do if they
+thought that both forms would be necessary for salvation. Although,
+however, both forms were of old administered in many churches to laymen
+(for then it was free to commune under one or under both forms), yet
+on account of many dangers the custom of administering both forms has
+ceased. For when the multitude of the people is considered where there
+are old and young, tremulous and weak and inept, if great care be not
+employed and injury is done the Sacrament by the spilling of the liquid.
+Because of the great multitude there would be difficulty also in giving
+the chalice cautiously for the form of wine, which also when kept for
+a long time would sour and cause nausea or vomition to those who would
+receive it; neither could it be readily taken to the sick without danger
+of spilling. For these reasons and others the churches in which the
+custom had been to give both forms to laymen were induced, undoubtedly
+by impulse of the Holy Ghost, to give thereafter but one form, from the
+consideration chiefly that the entire Christ is under each form, and
+is received no less under one form than under two. In the Council of
+Constance, of such honorable renown, a decree to this effect appeared,
+and so too the Synod of Basle legitimately decreed. And although it
+was formerly a matter of freedom to use either one or both forms in the
+Eucharist, nevertheless, when the heresy arose which taught that both
+forms were necessary, the Holy Church, which is directed by the Holy
+Ghost, forbade both forms to laymen. For thus the Church is sometimes
+wont to extinguish heresies by contrary institutions; as when some
+arose who maintained that the Eucharist is properly celebrated only when
+unleavened bread is used, the Church for a while commanded that it be
+administered with leavened bread; and when Nestorius wished to establish
+that the perpetual Virgin Mary was mother only of Christ, not of God,
+the Church for a time forbade her to be called Christotokos, mother of
+Christ. Wherefore we must entreat the princes and cities not to permit
+this schism to be introduced into Germany, into the Roman Empire, or
+themselves to be separated from the custom of the Church Universal.
+Neither do the arguments adduced in this article avail, for while Christ
+indeed instituted both forms of the Sacrament, yet it is nowhere found
+in the Gospel that he enjoined that both forms be received by the laity.
+For what is said in Matt. 26:27: "Drink ye all of it," was said to the
+twelve apostles, who were priests, as is manifest from Mark 14:23, where
+it is said: "And they all drank of it." This certainly was not fulfilled
+hitherto with respect to laymen; whence the custom never existed
+throughout the entire Church that both forms were given to laymen,
+although it existed perhaps among the Corinthians and Carthaginians
+and some other Churches. As to their reference to Gelasius, Canon
+Comperimus, of Consecration. Dist. 2, if they examine the document they
+will find that Gelasius speaks of priests, and not of laymen. Hence
+their declaration that the custom of administering but one form is
+contrary to divine law must be rejected. But most of all the appendix
+to the article must be rejected, that the procession with the Eucharist
+must be neglected or omitted, because the sacrament is thus divided. For
+they themselves know, or at least ought to know, that by the Christian
+faith Christ has not been divided, but that the entire Christ is under
+both forms, and that the Gospel nowhere forbids the division of the
+sacramental forms; as is done on Parasceve (Holy or Maundy Thursday) by
+the entire Church of the Catholics, although the consecration is made
+by the celebrant in both forms, who also ought to receive both. Therefore
+the princes and cities should be admonished to pay customary reverence
+and due honor to Christ the Son of the living God, our Savior and
+Glorifier, the Lord of heaven and earth, since they believe and
+acknowledge that he is truly present--a matter which they know has been
+most religiously observed by their ancestors, most Christian princes.
+
+
+II. Of the Marriage of Priests.
+
+Their enumeration among abuses, in the second place, of the celibacy
+of the clergy, and the manner in which their priests marry and persuade
+others to marry, are verily matters worthy of astonishment, since they
+call sacerdotal celibacy an abuse, when that which is directly contrary,
+the violation of celibacy and the illicit transition to marriage,
+deserves to be called the worst abuse in priests. For that priests ought
+never to marry Aurelius testifys in the second Council of Carthage,
+where he says: "Because the apostles taught thus by example, and
+antiquity itself has preserved it, let us also maintain it." And a
+little before a canon to this effect is read: "Resolved, That the
+bishops, presbyters and deacons, or those who administer the sacraments,
+abstain, as guardians of chastity, from wives." From these words it is
+clear that this tradition has been received from the apostles, and not
+recently devised by the Church. Augustine, following Aurelius in the
+last question concerning the Old and New Testaments, writes upon these
+words, and asks: "If perhaps it be said, if it is lawful and good to
+marry, why are not priests permitted to have wives?" Pope Caliztus, a
+holy man and a martyr, decided thirteen hundred years ago that priest
+should not marry. The like is read also in the holy Councils of
+Caesarea, Neocaesarea, Africa, Agde, Gironne, Meaux, and Orleans.
+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 permitted, according to law, to marry. It is indeed true that on
+account of lack of ministers of God in the primitive Church married men
+were admitted to the priesthood, as is clear from the Apostolic Canons
+and the reply of Paphnutius in the Council of Nice; nevertheless, those
+who wished to contract marriage were compelled to do so before receiving
+the subdiaconate, as we read in the canon Si quis corum Dist. 32.
+This custom of the primitive Church the Greek Church has preserved and
+retained to this day. But when, by the grace of God, the Church has
+increased so that there was no lack of ministers in the Church, Pope
+Siricius, eleven hundred and forty years ago, undoubtedly not without
+the Holy Ghost, enjoined absolute continence upon the priests, Canon
+Plurimus, Dist. 82--an injunction which Popes Innocent I., Leo the Great
+and Gregory the Great approved and ratified, and which the Latin Church
+has everywhere observed to this day. From these facts it is regarded
+sufficiently clear that the celibacy of the clergy is not an abuse, and
+that it was approved by fathers so holy at such a remote time, and was
+received by the entire Latin Church. Besides, the priests of the old
+law, as in the case of Zacharias, were separated from their wives at
+times when they discharged their office and ministered in the temple.
+But since the priest of the new law ought always to be engaged in the
+ministry, it follows that he ought always to be continent. Furthermore,
+married persons should not defraud one the other of conjugal duties
+except for a time that they may give themselves to prayer. 1 Cor.
+75. But since a priest ought always to pray, he ought always to be
+continent. Besides, St. Paul says: "But I would have you without
+carefulness. He that is unmarried careth for the things that belong to
+the Lord, that he may please the Lord. But he that is married careth for
+the things that are of the world, how he may please his wife," 1 Cor.
+7:32, 33. Therefore let the priest who should please God continually
+flee from anxiety for a wife, and not look back with Lot's wife, Gen.
+19:26. Moreover, sacerdotal continence was foreshadowed also in the Old
+Testament, for Moses commanded those who were to receive the law not
+to approach their wives until the third day, Ex 19:15. Much less,
+therefore, should the priests, who are about to receive Christ as our
+Legislator, Lord and Savior, approach wives. Priests were commanded
+likewise to wear linen thigh-bandages, to cover the shame of the flesh
+(Ex. 28:42); which, says Beda, was a symbol of future continence among
+priests. Also, 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 days. 1 Kings 21 (1 Sam.
+21:4, 5). Therefore, they who take the living Bread which came down from
+heaven, John 6:32ff., should always be pure with respect to them. They
+who ate the Passover had their loins girded, Ex. 12:11. Wherefore the
+priests, who frequently eat Christ our Passover, ought to gird their
+loins by continence and cleanliness, as the Lord commands them: "Be ye
+clean," he says, "that bear the vessels of the Lord," Isa. 52:11. "Ye
+shall be holy, for I am holy," Lev. 19:2. Therefore let priests serve
+God "in holiness and righteousness all their days." Luke 1:75. Hence the
+holy martyr Cyprian testifies that it was revealed to him by the Lord,
+and he was most solemnly enjoined, to earnestly admonish the clergy
+not to occupy a domicile in common with women. Hence, since sacerdotal
+continence has been commanded by the pontiffs and revealed by God
+and promised to God, by the priest in a special vow, it must not be
+rejected. For this is required by the excellency of the sacrifice they
+offer, the frequency of prayer, and liberty and purity of spirit, that
+they care how to please God, according to the teaching of St. Paul. And
+because this is manifestly the ancient heresy of Jovinian, which the
+Roman Church condemned and Jerome refuted in his writings, and St.
+Augustine said that this heresy was immediately extinguished and did not
+attain to the corruption and abuse of priests, the princes ought not to
+tolerate it to the perpetual shame and disgrace of the Roman Empire,
+but should rather conform themselves to the Church universal, and not be
+influenced by those things which are suggested to them. For as to what
+Paul says, 1 Cor. 7:2: "To avoid fornication, let every man have his own
+wife," Jerome replies that St. Paul is speaking of one who has not made
+a vow, as Athanasius and Vulgarius understand the declaration of St.
+Paul: "If a virgin marry, she hath not sinned." (1 Cor. 7:28), that here
+a virgin is meant who has not been consecrated to God. So in reference
+to: "It is better to marry than to burn" (1 Cor. 7:9), the pointed reply
+of Jerome against Jovinian is extant. For the same St. Paul says (1 Cor.
+7:1): "It is good for a man not to touch a woman." For a priest has
+the intermediate position of neither marrying nor burning, but of
+restraining himself by the grace of God, which he obtains of God by
+devout prayer and chastising of the flesh, by fasting and vigils.
+Furthermore, when they say that Christ taught that all men are not fit
+for celibacy, it is indeed true, and on this account not all are fit for
+the priesthood; but let the priest pray, and he will be ble to receive
+Christ's word concerning continence, as St. Paul says: "I can do
+all things through Christ which strengtheneth me," Phil. 4:13. For
+continence is a gift of God, Wisd. 8:21. Besides, when they allege
+that this is God's ordinance and command, Gen. 1:28, Jerome replied
+concerning these words a thousand years ago: "It was necessary first to
+plant the forest, and that it grow, in order that that might be which
+could afterwards be cut down." Then the command was given concerning
+the procreation of offspring, that the earth should be replenished, but
+since it has been replenished so that there is a pressure of nations,
+the commandment does not pertain in like manner upon those able to be
+continent. In vain, too, do they boast of God's express order. Let them
+show, if they can, where God has enjoined priests to marry. Besides, we
+find in the divine law that vows once offered should be paid, Ps. 49 and
+75; Eccles. 5, Ps. 50:14, 76:11; Eccles. 5:4. Why, therefore, do they
+not observe this express divine law? They also pervert St. Paul, as
+though he teaches that one who is to be chosen bishop should be married
+when he says: "Let a bishop be the husband of one wife;" which is not
+to be understood as though he ought to be married, for then Martin,
+Nicolaus, Titus, John the Evangelist, yea Christ, would not have been
+bishops. Hence Jerome explains the words of St. Paul, "that a bishop
+be the husband of one wife," as meaning that he be not a bigamist.
+The truth of this exposition is clear, not only from the authority of
+Jerome, which ought to be great with every Catholic, but also from St.
+Paul, who writes concerning the selection of widows: "Let not a widow be
+taken into the number under three score years, having been the wife of
+one man," 1 Tim. 5:9. Lastly, the citation of what was done among the
+Germans is the statement of a fact, but not of a law, for while there was
+a contention between the Emperor Henry IV, and the Roman Pontiff, and
+also between his son and the nobles of the Empire, both divine and
+human laws were equally confused, so that at the time the laity rashly
+attempted to administer sacred things, to use filth instead of holy oil,
+to baptize, and to do much else foreign to the Christian religion. The
+clergy likewise went beyond their sphere--a precedent which cannot be
+cited as law. 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 councils; as even today the marriages of
+priests with their so-called wives are not valid. In vain, therefore,
+do they complain that the world is growing old, and that as a remedy for
+infirmity rigor should be relaxed, for those who are consecrated to God
+have other remedies of infirmities; as, for instance, let them avoid
+the society of women, shun idleness, macerate the flesh by fasting and
+vigils, keep the outward senses, especially sight and hearing, from
+things forbidden, turn away their eyes from beholding vanity, and
+finally dash their little ones--i.e. their carnal thoughts--upon a rock
+(and Christ is the Rock), suppress their passions, and frequently
+and devoutly resort to God in prayer. These are undoubtedly the most
+effectual remedies for incontinence in ecclesiastics and servants of
+God. St. Paul said aright that the doctrine of those who forbid marriage
+is a doctrine of demons. Such was the doctrine of Tatian and Marcoin,
+whom Augustine and Jerome have mentioned. But the Church does not
+thus forbid marriage, as she even enumerates marriage among the seven
+sacraments; with which, however, it is consistent that on account of
+their superior ministry she should enjoin upon ecclesiastics superior
+purity. For it is false that there is an express charge concerning
+contracting marriage, for then John the Evangelist, St. James,
+Laurentius, Titus, Martin, Catharine, Barbara, etc., would have sinned.
+Nor is Cyprian influenced by these considerations to speak of a virgin
+who had made a solemn vow, but of one who had determined to live
+continently, as the beginning of Letter XI., Book I sufficiently shows.
+For the judgement of St. Augustine is very explicit: "It is damnable for
+Virgins who make a vow not only to marry, but even to wish to marry."
+Hence the abuse of marriage and the breaking of vows in the clergy are
+not to be tolerated.
+
+
+III. Of the Mass.
+
+
+Whatever in this article is stated concerning the most holy office
+of the mass that agrees with the Holy Roman and Apostolic Church is
+approved, but whatever is added that is contrary to the observance
+of the general and universal orthodox Church is rejected, because
+it grievously offends God, injures Christian unity, and occasions
+dissensions, tumults and seditions in the Holy Roman Empire. Now, as to
+these things which they state in the article: First, it is displeasing
+that, in opposition to the usage of the entire Roman Church, they
+perform ecclesiastical rites not in the Roman but in the German
+language, and this they pretend that they do upon the authority of St.
+Paul, who taught that in the Church a language should be used which is
+understood by the people, 1 Cor. 14:19. But if this were the meaning of
+the words of St. Paul, it would compel them to perform the entire mass
+in German, which even they do not do. But since the priest is a person
+belonging to the entire Church, and not only to his surroundings, it is
+not wonderful that the priest celebrates the mass in the Latin language
+in a Latin Church. It is profitable to the hearer, however, if he hear
+the mass in faith of the Church; 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 German. And if the words of the apostle be pondered, it is
+sufficient that the one replying occupy the place of the unlearned
+to say Amen, the very thing that the canons prescribe. Neither is it
+necessary that he hear or understand all the words of the mass, and even
+attend to it intelligently; for it is better to understand and to attend
+to its end, because the mass is celebrated in order that the Eucharist
+may be offered in memory of Christ's passion. And it is an argument in
+favor of this that, according to the general opinion of the fathers,
+the apostles and their successors until the times of the Emperor Hadrian
+celebrated the mass in the Hebrew language alone, which was indeed
+unknown to the Christians, especially the converted heathen. But even
+if the mass had been celebrated in the primitive Church in a tongue
+understood by the people, nevertheless this would not be necessary now,
+for many were daily converted who were ignorant of the ceremonies and
+unacquainted with the mysteries; and hence it was of advantage for them
+to understand the words of the office; but now Catholics imbibe from
+their cradles the manners and customs of the Church, whence they readily
+know what should be done at every time in the Church. Moreover, as to
+their complaints concerning the abuse of masses, there is none of
+those who think aright but does not earnestly desire that the abuses be
+corrected. __But that they who wait at the altar live of the altar is
+not an abuse, but pertains equally to both divine and human law.__ "Who
+goeth a warfare any time at his own charge?" says Paul. "Do ye not know
+that they which minister about holy things live of the things of the
+temple? and they which wait at the altar are partakers with the altar?"
+1 Cor 9:7,13. Christ says: "The laborer is worthy of his hire." Luke
+10:7. But worthy of censure, above all things, is the discontinuance
+of the private mass in certain places, as though those having fixed and
+prescribed returns are sought no less than the public masses on
+account of gain. But by this abrogation of masses the worship of God is
+diminished, honor is withdrawn from the saints, the ultimate will of the
+founder is overthrown and defeated, the dead deprived of the rights due
+them, and the devotion of the living withdrawn and chilled. Therefore
+the abrogation of private masses cannot be conceded and tolerated.
+Neither can their assumption be sufficiently understood that Christ by
+his passion has made satisfaction for original sin, and has instituted
+the mass for actual sin; for this has never been heard by Catholics,
+and very many who are now asked most constantly deny that they have
+so taught. For the mass does not abolish sins, which are destroyed by
+repentance as their peculiar medicine, but abolishes the punishment due
+sin, supplies satisfactions, and confers increase of grace and salutary
+protection of the living, and, lastly, brings the hope of divine
+consolation and aid to all our wants and necessities. Again, their
+insinuations that in the mass Christ is not offered must be altogether
+rejected, as condemned of old and excluded by the faithful. For
+Augustine says this was a very ancient heresy of the Arians, who denied
+that in the mass an oblation was made for the living and the dead. For
+this is opposed both to the Holy Scriptures and the entire Church. For
+through Malachi the Lord predicted the rejection of the Jews, the call
+of the Gentiles and the sacrifice of the evangelical law: "I have no
+pleasure in you, he saith, neither will I accept an offering at your
+hand. For from the rising of the sun, even unto the going down of the
+same, my name shall be great among the Gentiles, and in every place
+incense shall be offered unto my name and a pure offering." Mal 1:10,
+11. But no pure offering has already been offered to God in every place,
+except in the sacrifice of the altar of the most pure Eucharist. This
+authority St. Augustine and other Catholics have used in favor of the
+mass against faithless Jews, and certainly with Catholic princes it
+should have greater influence than all objections of the adversaries.
+Besides, in speaking of the advent of the Messiah the same prophet
+says: "And he shall purify the sons of Levi, and purge them as gold and
+silver, that they may offer unto the Lord an offering in righteousness.
+Then shall the offering of Judah and Jerusalem be pleasant unto the
+Lord, as in the days of old and as in former years," Mal. 3:3, 4. Here
+in the spirit the prophet foresaw the sons of Levi--i.e. evangelical
+priests, says Jerome--about to offer sacrifices, not in the blood of
+goats, but in righteousness, as in the days of old. 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
+prophet. The angel also said to Daniel: "Many shall be purified and
+made white and tried; but the wicked shall do wickedly, and none of the
+wicked shall understand." And again: "The wise shall understand; and
+from the time that the daily sacrifices shall be taken away, and the
+abomination that maketh desolate set up, there shall be a thousand two
+hundred and ninety days," Dan. 12:10, 11. Christ testifies that this
+prophecy is to be fulfilled, but that it has not been as yet fulfilled,
+Matt. 24:15. Therefore the daily sacrifice of Christ will cease
+universally at the advent of the abomination--i.e. of Antichrist--just
+as it has already ceased, particularly in some churches, and thus will
+be unemployed in the place of desolation--viz. when the churches will
+be desolated, in which the canonical hours will not be chanted or the
+masses celebrated or the sacraments administered, and there will be no
+altars, no images of saints, no candles, no furniture. 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 wickedness, when the
+woman--i.e. the Catholic Church--as St. John saw in the Spirit, will
+flee into the wilderness, where she will have a place prepared of God,
+that she may be nourished there twelve hundred and sixty days, Rev.
+12:6. Finally, St. Paul says, Heb. 5:1: "Every high priest taken from
+among men is ordained for men in things pertaining to God, that he
+may offer both gifts and sacrifices for sins." But since the external
+priesthood has not ceased in the new law, but has been changed to a
+better, therefore even today the high priest and the entire priesthood
+offer in the Church an external sacrifice, which is only one, the
+Eucharist. To this topic that also is applicable which is read,
+according to the new translation, in Acts 13:1, 2: Barnabas, Simeon,
+Lucius of Cyrene, Manaen and Saul sacrificed--i.e. they offered an
+oblation, which can and ought justly to be understood not of an oblation
+made to idols, but of the mass, since it is called by the Greeks
+liturgy. And that in the primitive Church the mass was a sacrifice
+the holy fathers copiously testify, and they support this opinion. For
+Ignatius, a pupil of St. John the Apostle, says: "It is not allowable
+without a bishop either to offer a sacrifice or to celebrate masses."
+And Irenaeus, a pupil of John, clearly testifies that "Christ taught the
+new oblation of the New Testament, which the Church, receiving from
+the apostles, offers to God throughout the entire world." This bishop,
+bordering upon the times of the apostles, testifies that the new
+evangelical sacrifice was offered throughout the entire world. Origin,
+Cyprian, Jerome, Chrysostom, Augustine, Basil, Hilary, etc., teach and
+testify the same, whose words for brevity's sake are omitted. Since,
+therefore, the Catholic Church throughout the entire Christian world
+has always taught, held and observed as it today holds and observes, the
+same ought today to be held and observed inviolably. Nor does St. Paul
+in Hebrews oppose the oblation of the mass when he says that by one
+offering we have once been justified through Christ. For St. Paul is
+speaking of the offering of a victim--i.e. of a bloody sacrifice, of
+a lamb slain, viz. upon the cross--which offering was indeed once made
+whereby all sacraments, and even the sacrifice of the mass, have
+their efficacy. Therefore he was offered but once with the shedding of
+blood--viz. upon the cross; today he is offered in the mass as a peace
+making and sacramental victim. Then he was offered in a visible
+form capable of suffering; today he is offered in the mass veiled in
+mysteries, incapable of suffering, just as in the Old Testament he was
+sacrificed typically and under a figure. Finally, the force of the
+word shows that the mass is a sacrifice, since "mass" is nothing but
+"oblation," and has received its name from the Hebrew word misbeach,
+altar--in Greek thysiasterion, on account of the oblation. It has been
+sufficiently declared above that we are justified not properly by faith,
+but by love. But if any such statement be found in the Holy Scriptures,
+Catholics know that it is declared concerning fides formata, which works
+by love (Gal. 5), and because justification is begun by faith, because
+it is the substance of things hoped for. Heb. 11:1. Neither is it denied
+that the mass is a memorial of Christ's passion and God's benefits,
+since this is approved b the figure of the paschal lamb, that was at the
+same time a victim and a memorial, Ex. 12:13, 14, and is represented not
+only by the Word and sacraments, but also by holy postures and vestments
+in the Catholic Church; but to the memory of the victim the Church
+offers anew the Eucharist in the mysteries to God the Father Almighty.
+Therefore the princes and cities are not censured for retaining one
+common mass in the Church, provided they do this according to the sacred
+canon, as observed by all Catholics. But in abrogating all other masses
+they have done what the Christian profession does not allow. Nor
+does any one censure the declaration that of old all who were present
+communed. Would that all were so disposed as to be prepared to
+partake of this bread worthily every day! But if they regard one mass
+advantageous, how much more advantageous would be a number of masses, of
+which they nevertheless have unjustly disapproved. 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 devised,
+and has been already so frequently changed, and to resume the primitive
+form for celebrating it according to the ancient rite and custom of the
+churches of Germany and all Christendom, and to restore the abrogated
+masses according to the ultimate will of their founders; whereby they
+would gain advantage and honor for themselves and peace and tranquility
+for all Germany.
+
+
+IV. Of Confession.
+
+
+As to confession, we must adhere to the reply and judgement given above
+in Article XI. For the support which they claim from Chrysostom is
+false, since they pervert to sacramental and sacerdotal confession what
+he says concerning public confession, as his words clearly indicate when
+in the beginning he says: "I do not tell thee to disclose thyself to the
+public or to accuse thyself before others." Thus Gratian and thus Peter
+Lombard replied three hundred years ago; and the explanation becomes
+still more manifest from other passages of Chrysostom. For in his
+twenty-ninth sermon he says of the penitent: "In his heart is
+contrition, in his mouth confession, in his entire work humility. This
+is perfect and fruitful repentance." Does not this most exactly display
+the three parts of repentance? So in his tenth homily on Matthew,
+Chrysostom teaches of a fixed time for confession, and that after
+the wounds of crimes have been opened they should be healed, penance
+intervening. But how will crimes lie open if they are not disclosed to
+the priest by confession? Thus in several passages Chrysostom himself
+refutes this opinion, which Jerome also overthrows, saying: "If
+the serpent the devil have secretly bitten any one, and without the
+knowledge f another have infected him with the poison of sin, if he who
+has been struck be silent and do not repent, and be unwilling to confess
+his wound to his brother and instructor, the instructor, who has a
+tongue wherewith to cure him, will not readily be able to profit him.
+For if the sick man be ashamed to confess to the physician, the medicine
+is not adapted to that of which he is ignorant." Let the princes and
+cities, therefore, believe these authors rather than a single gloss upon
+a decree questioned and rejected by those who are skilled in divine
+law. Wherefore, since a full confession is, not to say, necessary for
+salvation, but becomes the nerve of Christian discipline and the entire
+obedience, they must be admonished to conform to the orthodox Church.
+For, according to the testimony of Jerome, this was the heresy of the
+Montanist, who were condemned over twelve hundred years ago because they
+were ashamed to confess their sins. It is not becoming, therefore, to
+adopt the error of the wicked Montanus, but rather the rite of the holy
+fathers and the entire Church--viz. that each one teach, according to
+the norm of the orthodox faith, that confession, the chief treasure in
+the Church, be made in conformity to the rite kept among them also in
+the Church.
+
+
+V. Of the Distinction of Meats.
+
+What they afterwards assert concerning the distinction of meats and like
+traditions, of which they seem to make no account, must be rejected. For
+we know from the apostle that all power is of God, and especially that
+ecclesiastical power has been given by God for edification: for this
+reason, from the Christian and devout heart of the holy Church the
+constitutions of the same holy, catholic and apostolic Church should
+be received as are useful to the Church, as well for promoting divine
+worship as for restraining the lust of the flesh, while they enable us
+the more readily to keep the divine commands, and when well considered
+are found in the Holy Scriptures; and he who despises or rashly resists
+them grievously offends God, according to Christ's word: "He that
+heareth you, heareth me; and he that despiseth you, despiseth me; and he
+that despiseth me, despiseth Him that sent me." Luke 10:16. A prelate,
+however, is despised when his statutes are despised, according to St.
+Paul, not only when he says: "He that despiseth, despiseth not man, but
+God, who hath also given unto us his Holy Spirit," 1 Thess. 4:8, but
+also to the bishops: "Take heed, therefore, unto yourselves and to all
+the flock over which the Holy Ghost hath made you overseers, to rule
+(Vulgate) the Church of God," Acts 20:28. If prelates, therefore, have
+the power to rule, they will have the power also to make statutes for
+the salutary government of the Church and the growth of subjects. For
+the same apostle enjoined upon the Corinthians that among them all
+things should be done in order, 1 Cor. 14:40; but this cannot be done
+without laws. On that account he said to the Hebrews: "Obey them that
+have the rule over you, and submit yourselves; for they watch for your
+souls, as they that must give an account," Heb. 13:17. Here St. Paul
+reckons not only obedience, but also the reason for obedience. We see
+that St. Paul exercised this power, as, in addition to the Gospel, he
+prescribed so many laws concerning the choice of a bishop, concerning
+widows, concerning women, that they have their heads veiled, that they
+be silent in the church, and concerning even secular matters, 1 Thess.
+4:1, 2, 6; concerning civil courts, 1 Cor. 6:1ff. And he says to the
+Corinthians very clearly: "But to the rest speak I, not the Lord."
+1 Cor. 7.12, and again he says elsewhere: "Stand fast and hold the
+traditions which ye have been taught, whether by word or our epistle,"
+2 Thess. 2:15. Wherefore, the princes and cities must be admonished to
+render obedience to ecclesiastical statutes and constitutions, lest when
+they withdraw obedience that is due God, obedience may be withdrawn also
+from them by their subjects, as their subjects attempted in the recent
+civil insurrection, not to allow themselves to be seduced by false
+doctrines. Most false also is their declaration that the righteousness
+of faith is obscured by such ordinances; nay, he is rather mad and
+insane who would observe them without faith. For they are given to
+believers, and not to Turks or Ishmaelites. "For what have I to do to
+judge them that are without?" 1 Cor. 5:12. Moreover, in extolling here
+faith above all things they antagonize St. Paul, as we have said above,
+and do violence to St. Paul, whom they pervert to evangelical works when
+he speaks of legal works, as all these errors have been above refuted.
+False also is it that ecclesiastical ordinances obscure God's commands,
+since they prepare man for these, as fasts suppress the lust of the
+flesh and help him from falling into luxury. False also is it that it is
+impossible to observe ordinances, for the Church is not a cruel mother
+who makes no exceptions in the celebration of festivals and in fasting
+and the like. Furthermore, they falsely quote Augustine in reply to the
+inquiries of Januarius, who is diametrically opposed to them. For
+in this place he most clearly states that what has been universally
+delivered by the Church be also universally observed. But in indifferent
+things, and those whose observance and non-observance are free, the holy
+father Augustine states that, according to the authority of St. Ambrose,
+the custom of each church should be observed. "When I come back to
+Rome," he says, "I fast on the Sabbath, but when here I do not fast."
+Besides, they do violence to the Scriptures while they endeavor
+to support their errors. For Christ (Matt. 15) does not absolutely
+disapprove of human ordinances, but of those only that were opposed to
+the law of God, as is clearly acknowledged in Mark 7:8, 9. Here also
+Matt. 15:3 says: "Why do ye also transgress the commandment of God by
+your tradition?" So Paul (Col. 2) forbids that any one be judged in meat
+or in drink, or in respect to the Sabbath, after the Jewish manner; for
+when the Church forbids meats it does not judge them to be unclean,
+as the Jews in the Synagogue thought. So the declaration of Christ
+concerning that which goeth into the mouth (Matt. 15:11) is cited here
+without a sure and true understanding of it since its intention was to
+remove the error of the Jews, who thought that food touched by unwashen
+hands becomes unclean, and rendered one eating it unclean, as is
+manifest from the context. Nor does the Church bring back to these
+observances Moses with his heavy hands. In like manner they do violence
+to St. Paul, for 1 Tim. 4:1, 4, he calls that a doctrine of demons that
+forbids meats, as the Tatianites, Marcionites and Manichaeans thought
+that meats were unclean, as is clear from the words that follow, when
+St. Paul adds: "Every creature of God is good." But the church does
+not forbid meats on the ground that they are evil or unclean, but as an
+easier way to keep God's commandments; therefore the opposite arguments
+fail. If they would preach the cross and bodily discipline and fasts,
+that in this way the body be reduced to subjection, their doctrine would
+be commendable; but their desire that these be free is condemned and
+rejected as alien to the faith and discipline of the Church. Nor does
+the diversity of rites support them, for this is properly allowed in
+regard to particular matters, in order that each individual province
+may have its own taste satisfied, as Jerome says; but individual
+ecclesiastical rites should be universally observed, and special rites
+should be observed each in their own province. Also, they make no
+mention of Easter for the Roman pontiffs reduced the Asiatics to a
+uniform observance of Easter with the universal Church. In this way
+Irenaeus must be understood, for without the loss of faith some vigils
+of the apostles were not celebrated with fasting throughout Gaul, which
+Germany nevertheless observes in fasts. The princes and cities must also
+be admonished to follow the decision of Pope Gregory, for he enjoins
+that the custom of each province be observed if it employs nothing
+contrary to the Catholic faith, Canon Quoniam, Distinct xii. Hence we
+are not ignorant that there is a various observance of dissimilar rites
+in unity of faith, which should be observed in every province as it has
+been delivered and received from the ancients, without injury, however,
+to the universal rites of the entire Catholic Church.
+
+
+VI. Of Monastic Vows.
+
+Although many and various matters have been introduced in this article
+by the suggestion of certain persons (Another text, Cod. Pflug., reads
+"Preachers"), nevertheless, when all are taken into consideration with
+mature thought, since monastic vows have their foundation in the Holy
+Scriptures of the Old and New Testaments, and most holy men, renowned
+and admirable by miracles, have lived in these religious orders with
+many thousand thousands, and for so many centuries their ordinances and
+rules of living have been received and approved throughout the entire
+Christian world by the Catholic Church, it is in no way to be tolerated
+that vows are licentiously broken without any fear of God. For, in the
+Old Testament, God approved the vows of the Nazarenes, Num 6:2ff, and
+the vows of the Rechabites, who neither drank wine or ate grapes, Jer.
+36:6, 19; while he strictly requires that the vow once made be paid,
+Deut. 23:21f; "It is ruin to a man after vows to retract," Prov. 20:25;
+"The vows of the just are acceptable," Prov. 15:8. God also teaches
+specifically through the prophet that monastic vows please him. For
+in Isa. 56:4, 5 it is read as follows: "Thus saith the Lord unto the
+eunuchs that keep my Sabbath, and choose the things that pease me and
+take hold of my covenant, 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
+daughters. I will give them an everlasting name that shall not be
+cut off." But to what eunuchs does God make these promises? To those,
+undoubtedly, whom Christ praises, "which have made themselves eunuchs
+for the kingdom of heaven's sake," Matt. 19:12; to those, undoubtedly,
+who, denying their own, come after Christ and deny themselves and follow
+him, Luke 9:23, so that they are governed no longer by their own will,
+but by that of their rule and superior. In like manner, according to the
+testimony of the apostle, those virgins do better who, contemning
+the world and spurning its enticements, vow and maintain virginity in
+monasteries, than those who place their necks beneath the matrimonial
+burden. For thus St. Paul says, 1 Cor. 7:28: "He that giveth her in
+marriage doeth well; but he that giveth her not in marriage doeth
+better." Also, concerning a widow, he continues: "She is happier if she
+so abide, after my judgment." No one is ignorant of the holiness of the
+hermit Paul, of Basil, Anthony, Benedict, Bernard, Dominic, Franciscus,
+Wiliam, Augustine, Clara, Bridget, and similar hermits, who indeed
+despised the entire realm of the world and all the splendor of the age
+on account of love to our Lord Jesus Christ. Moreover, the heresy of
+the Lampetians was condemned in most ancient times, which the heretic
+Jovinian attempted in vain to revive at Rome. Therefore, all things
+must be rejected which in this article have been produced against
+monasticism--viz. that monasteries succeeded vows. Of the nunneries it
+is sufficiently ascertained that, though pertaining to the weaker sex,
+how in most cloisters the holy nuns persevered far more constantly to
+vows once uttered, even under these princes and cities, than th majority
+of monks; even to this day it has been impossible to move them from
+their holy purpose by any prayers, blandishments, threats, terrors,
+difficulties or distresses. Wherefore, those matters are not to be
+admitted which are interpreted unfavorably, since it has been expressly
+declared in the Holy Scriptures that the monastic life, when kept with
+proper observance, as may by the grace of God be rendered by any monks,
+merits eternal life; and indeed Christ has promised to them a much
+more bountiful reward, saying: "Every one that hath forsaken houses,
+or brethren, or sisters, or father, or mother, or wife, or children
+or lands, for my name's sake, shall receive an hundred-fold, and shall
+inherit everlasting life," Matt. 19:29. That monasteries, as they show,
+were formerly literary schools, is not denied; nevertheless, there is
+no ignorance of the fact that these were at first schools of virtues and
+discipline, to which literature was afterwards added. But since no one
+putting his hand to the plough and looking back is fit for the kingdom
+of heaven, Luke 9:62, all marriages and breaking of vows by monks and
+nuns should be regarded as condemned, according to the tenor not only of
+the Holy Scriptures, but also of the laws and canons, "having damnation,
+because they have cast off their first faith," as St. Paul says, 1 Tim.
+5:12. Moreover, that vows are not contrary to the ordinance of God
+as been declared with reference to the second article of the alleged
+abuses. That they attempt to defend themselves by dispensations of
+the Pope is of no effect. For although the Pope has perhaps made a
+dispensation for the king of Aragon, who, we read, returned to the
+monastery after having had offspring, or for any other prince on account
+of the peace of the entire kingdom or province, to prevent the exposure
+of the entire kingdom or province to wars, carnage, pillae, debauchery,
+conflagrations, murders,--nevertheless, in private persons who abandon
+vows in apostasy such grounds for dispensations cannot be urged. For
+the assumption is repelled that the vow concerns a matter that is
+impossible. For continence, which so many thousands of men and virgins
+have maintained, is not impossible. For although the wise man says
+(Wisd. 8:21): "I knew that I could not otherwise be continent, unless
+God gave it me," nevertheless Christ promised to give it. "Seek," he
+says, "and ye shall find," 11:9; Matt 18:28; and St. Paul says: "God is
+faithful, who will not suffer you to be tempted above that ye are able,
+but will with the temptation also make a way to escape, that ye may be
+able to bear it," 1 Cor. 10:13. They are also poor defenders of their
+cause when they admit that the violation of a vow is irreprehensible,
+and it must be declared that by law such marriages are censured and
+should be dissolved, C. Ut. Continentiae, xxvii. Q. 1, as also by the
+ancient statutes of emperors. But when they allege in their favor C.
+Nuptiarum, They accomplish nothing, for it speaks of a simple not of a
+religious vow, which the Church observes also to this day. The marriages
+of monks, nuns, or priests, have therefore never been ratified. Futile
+also is their statement that a votive life is an invention of men, for
+it has been founded upon the Holy Scriptures, inspired into the most
+holy fathers by the Holy Ghost. Nor does it deny honor to Christ, since
+monks observe all things for Christ's sake and imitate Christ. False,
+therefore, is the judgement whereby they condemn monastic service as
+godless, whereas it is most Christian. For the monks have not fallen
+from God's grace, as the Jews of whom St. Paul speaks, Gal. 5:4, when
+they still sought justification by the law of Moses; but the monks
+endeavor to live more nearly to the Gospel, that theymay merit eternal
+life. Therefore, the allegations here made against monasticism are
+impious. Moreover, the malicious charge that is still further added,
+that those in religious orders claim to be in a state of perfection,
+has never been heard of by them; for those in these orders claim not for
+themselves a state of perfection, but only a state in which to acquire
+perfection--because their regulations are instruments of perfection, and
+not perfection itself. In this manner Gerson must be received, who does
+not deny that religious orders are states wherein to acquire perfection
+as he declares in his treatises, "Against the Proprietors of the Rule of
+St. Augustine", "Of Evangelical Counsels", "Of Perfection of Heart",
+and in other places. 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 abolished; as their
+most religious ancestors, most Christian princes, have done. But if
+they will not believe holy and most religious fathers defending
+monastic vows, let them hear at least His Imperial Highness, the Emperor
+Justinian, in "Authentica," De Monachis, Coll. ii.
+
+
+VII. Of Ecclesiastical Power.
+
+
+Although many things are introduced here in the topic of Ecclesiastical
+Power, with greater bitterness than is just, yet it must be declared
+that to most reverend bishops and priests, and to the entire clergy, all
+ecclesiastical power is freely conceded that belongs to them by law
+or custom. Besides, it is proper to preserve for them all immunities,
+privileges, preferments and prerogatives granted them by Roman emperors
+and kings. 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 Empire. For it is most abundantly
+proved that ecclesiastical power in spiritual things has been founded
+upon divine right, of which St. Paul indeed says: "For though I should
+boast somewhat more of our authority which the Lord hath given us for
+edification, and not for your destruction," 2 Cor. 10:8, and afterwards:
+"Therefore I write these things being absent, lest being present I
+should use sharpness, according to the power which the Lord hath given
+me to edification, and not to destruction," 2 Cor. 13:10. Paul also
+displays his coercitive disposition when he says: "What will ye? Shall
+I come unto you with a rod, or in love and in the spirit of meekness?"
+1 Cor. 4:21. And of judicial matters he writes to Timothy: "Against an
+elder receive not an accusation but before two or three witnesses," 1
+Tim. 5:19. From these passages it is very clearly discerned that bishops
+have the power not only of the ministry of the Word of God, but also of
+ruling and coercitive correction in order to direct subjects to the goal
+of eternal blessedness. But for the power of ruling there is required
+the power to judge, to define, to discriminate and to decide what is
+expedient or conducive to the aforesaid goal. In vain, therefore, and
+futile is all that is inserted in the present article in opposition to
+the immunity of churches and schools. Accordingly, all subjects of the
+Roman Empire must be forbidden from bringing the clergy before a civil
+tribunal, contrary to imperial privileges that have been conceded: for
+Pope Clement the Martyr says: "If any of the presbyters have trouble
+with one another, let whatever it be adjusted before the presbyters of
+the Church." Hence Constantine the Great, the most Christian Emperor,
+was unwilling in the holy Council of Nice to give judgement even in
+secular cases. "Ye are gods," he says, "appointed by the true God. Go,
+settle the case among yourselves, be cause it is not proper that
+we judge gods." As to what is further repeated concerning Church
+regulations has been sufficiently replied to above. Nor does Christian
+liberty, which they bring forth as an argument, avail them, since this
+is not liberty, but prodigious license, which, inculcated on the people,
+excites them to fatal and most dangerous sedition. For Christian liberty
+is not opposed to ecclesiastical usages since they promote what is good,
+but it is opposed to the servitude of the Mosaic law and the servitude
+of sin. "Whosoever committeth sin is the servant of sin," says Christ,
+John 8:34. Hence their breaking fasts, their free partaking of meats,
+their neglect of canonical hours, their omission of confession--viz. at
+Easter--and their commission and omission of similar things, are not a
+use of liberty, but an abuse thereof, contrary to the warnings of St.
+Paul, who earnestly warned them, saying: "Brethren, ye have been called
+unto liberty; only use not liberty for an occasion to the flesh, but by
+love serve one another." Gal. 5:13. Hence no one ought to conceal
+his crimes under the pretext of Gospel liberty, which St. Peter
+also forbade: "As free, and not using your liberty for an cloak of
+maliciousness, but as the servant of God," 1 Pet. 2:16. As to what they
+have added concerning abuses, 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 man, but that both
+the princes and the estates of the Empire desire to strive with a common
+purpose and agreement, in order that, the abuses being removed and
+reformed, the excesses of both estates may be either utterly abolished
+or reformed for the better, and that the ecclesiastical estate, which
+has been weakened in many ways, and the Christian religion, which has
+grown cold and relaxed in some, may be restored and renewed to its
+pristine glory and distinction. To this, as is evident to all, His
+Imperial Majesty has thus far devoted the greatest care and labor, and
+kindly promises in the future to employ for this cause all his means and
+zeal.
+
+
+Conclusion
+
+
+From the foregoing--viz. the Confession and its Reply--since His
+Imperial Majesty perceives that the Elector, the princes and the cities
+agree on many points with the Catholic and Roman Church, and dissent
+from the godless dogmas that are disseminated all over Germany, and the
+pamphlets circulated everywhere, and that they disapprove of and condemn
+them,--His Holy Imperial Majesty is fully convinced, and hopes that the
+result will be, that when the Elector, 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 Church, and that in all other things above mentioned
+they will obediently conform to the Catholic and Roman Church and
+the Christian faith and religion. For such conduct on their part His
+Imperial Majesty will be peculiarly grateful, and will bestow his
+special favor upon them all in common, and also, as opportunity offers,
+upon them individually. For (which may God forbid) if this admonition,
+so Christian and indulgent, be unheeded, the Elector, princes and cities
+can judge that a necessary cause is afforded His Imperial Majesty that,
+as becometh a Roman Emperor and Christian Caesar and a defender and
+advocate of the Catholic and Christian Church, he must care for such
+matters as the nature of the charge committed to him and his integrity
+of conscience require.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Confutatio Pontificia, by Anonymous
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