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+****The Project Gutenberg Etext of The Confutatio Pontificia****
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+The Confutatio Pontificia
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+Edited by J. M. Reu
+
+March, 1997  [Etext #853]
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+****The Project Gutenberg Etext of The Confutatio Pontificia****
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+
+
+The Confutatio Pontificia:
+
+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.
+Edited by J. M. Reu.
+
+
+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 kingdo 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 l: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 judgmen-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: "Ca11 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? ecause 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 expressy 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 he
+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 shll 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 pssion. 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, Godhonors 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 beliees 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 etablish 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 receiv 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 clerg 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, fo 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 sacrileges
+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 carge 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 therehas 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 gret 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 - vz. 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, borderin 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
+pasages 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 yu 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,ke 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
+thespirit 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 asts, 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
+deender 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.
+
+
+
+
+
+This text was converted to ascii format for Project Wittenberg
+by Karen Janssen and is in the public domain. You may freely
+distribute, copy or print this text. Please direct comments
+or suggestions to: Rev. Robert E. Smith of the Walther Library
+at Concordia Theological Seminary.
+
+E-mail: bob_smith@ctsfw.edu
+Surface Mail: 6600 N. Clinton St., Ft.  Wayne, IN 46825 USA
+Phone: (219) 452-2148                   Fax: (219) 452-2126
+
+
+
+
+****The Project Gutenberg Etext of The Confutatio Pontificia****
+
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