Confessio Augustana (part 2 of 3)

Pars II. Part Second. ARTICULI IN QUIBUS RECENSENTUR ABUSUS MUTATI. ARTICLES IN WHICH ARE RECOUNTED THE ABUSES WHICH HAVE BEEN CORRECTED. Cum ecclesiæ apud nos de nullo articulo fidei dissentiant ab Ecclesia Catholica [nicht gelehret wird zuwider der heiligen Schrift, oder gemeiner christlichen Kirchen], tantum paucos quosdam abusus omittant, qui novi sunt [etliche Missbräuche, welche zum Theil mit der Zeit selbst eingerissen, zum Theil mit Gewalt aufgericht] et contra voluntatem Canonum vitio temporum recepti, rogamus, ut Cæsarea Majestas clementer audiat, et quid sit mutatum, et quæ fuerint causæ, quo minus coactus sit populus illos abusus contra conscientiam observare. Inasmuch as the churches among us dissent in no article of faith from [the holy Scriptures, or] the Church Catholic [the Universal Christian Church], and only omit a few of certain abuses, which are novel [in part have crept in with time, in part have been introduced by violence], and, contrary to the purport of the Canons, have been received by the fault of the times, we beg that Your Imperial Majesty would clemently hear both what ought to be changed and what are the reasons that the people ought not to be forced against their consciences to observe those abuses. Nec habeat fidem Cæsarea Majestas istis, qui, ut inflamment odia hominum adversus nostros, miras calumnias spargunt in populum. Hoc modo irritatis animis bonorum virorum initio præbuerunt occasionem huic dissidio, et eadem arte conantur nunc augere discordias. Nam Cæsarea Majestas haud dubie comperiet tolerabiliorem esse formam et doctrinæ et ceremoniarum apud nos, quam qualem homines iniqui et malevoli describunt. Nor should Your Imperial Majesty have faith in those who, that they may inflame the hatred of men against us, scatter amazing slanders among the people. In this way, the mind of good men being angered at the beginning, they gave occasion to this dissension, and by the same art they now endeavor to increase the discords. For beyond doubt your Imperial Majesty will find that the form, both of doctrines and of ceremonies, among us is far more tolerable than that

Porro veritas ex vulgi rumoribus aut maledictis inimicorum colligi non potest. Facile autem hoc judicari potest, nihil magis prodesse ad dignitatem ceremoniarum conservandam et alendam reverentiam ac peitatem in populo, quam si ceremoniæ rite fiant in ecclesiis. which these wicked and malicious men describe. The truth, moreover, can not be gathered from common rumors and the reproaches of enemies. But it is easy to judge this, that nothing is more profitable to preserve the dignity of ceremonies and to nurture reverence and piety among the people than that the ceremonies should be rightly performed in the churches. Art. I.—De Utraque Specie.²⁰ Art. I.—Of both Kinds [in the Lord's Supper]. Laicis datur utraque species Sacramenti in Coena Domini, quia hic mos habet mandatum Domini (Matt. xxvi. 27): Bibite ex hoc omnes. Ubi manifeste præcepit Christus de poculo, ut omnes bibant; et ne quis possit cavillari, quod hoc ad sacerdotes tantum pertineat, Paulus ad Corinth. (1 Cor. xi. 26) exemplum recitat, in quo apparet, totam Ecclesiam utraque specie usam esse. Et diu mansit hic mos in Ecclesia, nec constat, quando aut quo autore mutatus sit; tametsi Cardinalis Cusanus recitet, quando sit approbatus.²¹ [Und dieser Brauch ist lange Zeit in der Kirchen blieben, wie man durch Both kinds of the Sacrament in the Lord's Supper are given to the laity, because that this custom hath the commandment of the Lord: 'Drink ye all of this' (Matt. xxvi. 27); where Christ doth manifestly command concerning the cup that all should drink. And that no man might cavil that this doth only pertain to the priests, the example of Paul to the Corinthians witnesseth that the whole Church did use both kinds in common (1 Cor. xi. 28). And this custom remained a long time in the Church; neither is it certain when or by what authority it was changed; although the Cardinal de Cusa relates when it was approved. [And this custom remained a long

die Historien und der Väter Schriften beweisen kann]. Cyprianus aliquot locis testatur, populo sanguinem datum esse. Idem testatur Hieronymus, qui ait, sacerdotes Eucharistiæ ministrant, et sanguinem Christi populis dividunt. Imo Gelasius Papa mandat, ne dividatur Sacramentum (Dist. II. De Consecratione. Cap. Comperimus). Tantum consuetudo non ita vetus aliud habet. Constat autem, quod consuetudo, contra mandata Dei introducta, non sit probanda, ut testantur Canones (Dist VIII. Cap. Veritate) cum sequentibus. Hæc vero consuetudo non solum contra Scripturam, sed etiam contra veteres Canones et exemplum Ecclesiæ recepta est. Quare si qui maluerunt utraque specie Sacramenti uti, non fuerunt cogendi, ut aliter facerent cum offensione conscientiæ. Et quia divisio Sacramenti non convenit cum institutione Christi, solet apud nos omitti processio, quæ hactenus fieri solita est. time in the churches, as may be proved from history and the writings of the Fathers.] Cyprian in certain places doth witness that the blood was given to the people; the same thing doth Jerome testify, saying, 'The priests do minister the Eucharist, and communicate the blood of Christ to the people.' Nay, Pope Gelasius commandeth that the Sacrament be not divided (Dist. II., De Consecr. Cap. Comperimus). Only a custom, not thus ancient, doth otherwise. But it is manifest that a custom, brought in contrary to the commandments of God, is not to be approved, as the Canons do witness (Dist. VIII., Cap. Veritate) with the words which follow. Now this custom has been received, not only against the Scripture, but also against the ancient Canons and the example of the Church. Therefore if any would rather use both kinds in the Sacrament, they are not to be compelled to do otherwise with the offense of their conscience. And because that the division of the Sacrament doth not agree with the institution of Christ, among us it is the custom to omit that procession which hitherto hath been in use. Art. II.—De Conjugio Sacerdotum. Art. II.—Of the Marriage of Priests. Publica querela fuit de exemplis Sacerdotum, qui non continebant. There was a common complaint of the examples of such priests as

Quam ob causam et Pius Papa dixisse fertur, fuisse aliquas causas, cur ademptum sit sacerdotibus conjugium, sed multo majores esse causas, cur reddi debeat; sic enim scribit Platina. Cum igitur sacerdotes apud nos publica illa scandala vitare vellent, duxerunt uxores, ac docuerunt, quod liceat ipsis contrahere matrimonium. Primum, quia Paulus dicit (1 Cor vii. 2): Unusquisque habeat uxorem suam propter fornicationem. Item (9): Melius est nubere, quam uri. Secundo, Christus inquit (Matt. xix. 12): Non omnes capiunt verbum hoc; ubi docet, non omnes homines ad cælibatum idoneos esse, quia Deus creavit hominem ad procreationem (Gen. i. 28). Nec est humanæ potestatis, sine singulari dono et opere Dei creationem mutare. Igitur qui non sunt idonei ad cælibatum, debent contrahere matrimonium. Nam mandatum Dei et ordinationem Dei nulla lex humana, nullum votum tollere potest. Ex his causis docent Sacerdotes, sibi licere uxores ducere. Constat etiam, in Ecclesia veteri Sacerdotes fuisse maritos. Nam et Paulus ait (1 Tim. iii. 2), Episcopum eligendum esse, qui sit maritus Et in Germania were not continent. For which cause Pope Pius is reported to have said, that 'there were certain causes for which marriage was forbidden to priests, but there were many weightier causes why it should be permitted again;' for so Platina writeth. Whereas, therefore, the priests among us seek to avoid these public offenses, they have married wives, and have taught that it is lawful for them to enter into marriage. First, because that Paul saith, 'To avoid fornication, let every man have his wife;' again, 'It is better to marry than to burn' (1 Cor vii. 2, 9). Secondly, Christ saith, 'All men can not receive this word' (Matt. xix. 11); where he showeth that all men are not fit for a single life, because that God created mankind male and female (Gen. i. 28). Nor is it in man's power, without a special gift and work of God, to alter his creation. Therefore such as are not meet for a single life ought to contract marriage. For no law of man, no vow, can take away the commandment of God and his ordinance. By these reasons the priest do prove that they may lawfully take wives. And it is well known that in the ancient churches priests were married. For Paul saith, 'That a bishop must be chosen which is a husband' (1 Tim. iii. 2).

primum ante annos quadringentos Sacerdotes vi coacti sunt ad cælibatum, qui quidem adeo adversati sunt, ut Archiepiscopus Moguntinus, publicaturus edictum Rom. Pontificis de ea re, pene ab iratis Sacerdotibus per tumultum oppressus sit. Et res gesta est tam inciviliter, ut non solum in posterum conjugia prohiberentur, sed etiam præsentia, contra omnia jura divina et humana, contra ipsos etiam Canones, factos non solum a Pontificibus, sed a laudatissimis Synodis, distraherentur. Et cum senescente mundo paulatim natura humana fiat imbecillior, convenit prospicere, ne plura vitia serpant in Germaniam. Porro Deus instituit conjugium, ut esset remedium humanæ infirmitatis. Ipsi Canones veterem rigorem interdum posterioribus temporibus propter imbecillitatem hominum laxandum esse dicunt, quod optandum est, ut fiat et in hoc negotio. Ac videntur ecclesiis aliquando defuturi pastores, si diutius prohibeatur conjugium. And in Germany, not until about four hundred years ago, were the priests by violence compelled to live a single life; who then were so wholly bent against the mater, that the Archbishop of Mentz, being about to publish the Pope of Rome's decree to that effect, was almost murdered in a tumult by the priests in their anger. And the matter was handled so rudely, that not only were marriages forbidden for the time to come, but also such as were then contracted were broken asunder, contrary to all laws divine and human, contrary to the Canons themselves, that were before made not only by Popes, but also by most famous Councils. And seeing that, as the world decayeth, man's nature by little and little waxeth weaker, it is well to look to it, that no more vices do overspread Germany. Furthermore, God ordained marriage to be a remedy for a man's infirmity. The Canons themselves do say that the old rigor is now and then in latter times to be released because of the weakness of men. Which it were to be wished might be done in this matter also. And if marriage be forbidden any longer, the churches may at length want pastors. Cum autem extet mandatum Dei, cum mos Ecclesiæ notus Seeing, then, that there is a plain commandment of God; seeing the

sit, cum impurus cælibatus plurima pariat scandala, adulteria et alia scelera, digna animadversione boni magistratus: tamen mirum est, nulla in re majorem exerceri sævitiam, quam adversus conjugium Sacerdotum. Deus præcepit honore afficere conjugium. Leges in omnibus rebus publicis bene constitutis, etiam apud Ethnicos, maximis honoribus ornaverunt. At nunc capitalibus pænis excruciantur, et quidem Sacerdotes, contra Canonum voluntatem, nullam aliam ob causam, nisi propter conjugium. Paulus vocat doctrinam dæmoniorum, quæ prohibet conjugium (1 Tim. iv. 1, 3). Id facile nunc intelligi potest, cum talibus suppliciis prohibitio conjugii defenditur. use of the Church is well known; seeing that impure single life bringeth forth very many offenses, adulteries, and other enormities worthy to be punished by the godly magistrate, it is a marvel that greater cruelty should be showed in no other thing than against the marriage of priests. God had commanded to honor marriage; the laws in all well-ordered commonwealths, even among the heathen, have adorned marriage with very great honors. But now men are cruelly put to death, yea, and priests also, contrary to the mind of the Canons, for no other cause but marriage. Paul calleth that 'a doctrine of devils' which forbiddeth marriage (1 Tim. iv. 1, 3); which may now very well be seen, since the forbidding of marriage is maintained by such punishments. Sicut autem nulla lex humana potest mandatum Dei tollere, ita nec votum potest tollere mandatum Dei. Proinde etiam Cyprianus suadet, ut mulieres nubant, quæ non servant promissam castitatem. Verba ejus sunt hæc, Lib. I., Epistola XI.: 'Si autem perseverare nolunt, aut non posunt, melius est, ut nubant, quam ut in ignem deliciis suis cadant; certe nullum fratribus aut sororibus But as no law of man can take away the law of God, no more can any vow whatsoever. Therefore Cyprian also giveth counsel, that those women should marry who do not keep their vowed chastity. His words are these, in the 1st Book, the 2d Epistle: 'If they will not or are not able to endure, it is far better they should marry than that they should fall into the fire by their importunate desires. In any wise let them give no offense to their

scandalum faciant? Et æquitate quadam utuntur ipsi Canones erga hos, qui ante justam ætatem voverunt, quomodo fere hactenus fieri consuevit. brethren or sisters.' Yea, even the Canons show some kind of justice towards such as before their ripe years did vow chastity, as hitherto the use hath for the most part been. Art. III.—De Missa.²² Art. III.—Of the Mass.²³ Falso accusantur Ecclesiæ nostræ, quod Missam aboleant; retinetur enim Missa, apud nos, et summa reverentia celebratur. Servantur et usitatæ ceremoniæ fere omnes, præterquam quod Latinis cantionibus [neben lateinischem Gesang] admiscentur alicubi Germanicæ, quæ additæ sunt ad docendum populum. Nam ad hoc unum opus est ceremoniis, ut doceant imperitos. Our churches are wrongfully accused to have abolished the Mass. For the Mass is retained still among us, and celebrated with great reverence; yea, and almost all the ceremonies that are in use, saving that with the things sung in Latin we mingle certain things sung in German at various parts of the service, which are added for the people's instruction. For therefore alone we have need of ceremonies, that they may teach the unlearned. Et non modo Paulus præcipit (1 Cor. xiv. 9) uti lingua intellecta populo in ecclesia, sed etiam ita constitutum est humano jure. Assuevit populus, ut una utantur Sacramento, si qui sunt idonei, id quoque auget reverentiam ac religionem publicarum ceremoniarum. Nulli enim admittuntur, nisi antea explorati. Admonentur etiam homines de dignitate et usu Sacramenti, quantam consolationem This is not only commanded by St. Paul, to use a tongue that the people understand (1 Cor. xiv. 9), but man's law hath also appointed it. We accustom the people to receive the Sacrament together, if so be any be found fit thereunto; and that is a thing that doth increase the reverence and due estimation of the public ceremonies. For none are admitted, except they be first proved. Besides, we put men in

afferat pavidis conscientiis, ut discant Deo credere, et omnia bona a Deo expectare et petere. mind of the worthiness and use of the Sacrament, how great comfort it bringeth to timid consciences; that they may learn to believe God, and to look for and crave all good things at his hands. Hic cultus delectat Deum, tails usus Sacramenti alit pietatem erga Deum. Itaque non videntur apud adversarios Missæ majore religione fieri, quam apud nos. This worship doth please God; such a use of the Sacrament doth nourish piety towards God. Therefore it seemeth not that Masses be more religiously celebrated among our adversaries than with us. Constat autem hanc quoque publicam et longe maximum querelam omnium bonorum virorum diu fuisse, quod Missæ turpiter prophanarentur, cottatæ ad quæstum. Neque enim obscurum est, quam late pateat hic abusus in omnibus templis, a quælibus celebrentur Missæ, tantum propter mercedem aut stipendium, quam multi contra interdictum Canonum celebrent. Paulus autem graviter minatur his, qui indigne tractant Eucharistiam, cum ait (1 Cor. xi. 27): 'Qui ederit panem hunc, aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.' Itaque cum apud nos admonerentur Sacerdotes de hoc peccato, desierunt apud nos privatæ Missæ, cum fere nullæ privatæ Missæ nisi quæstus causa fierent. Neque ignoraverunt hos But it is evident that of long time this hath been the public and most grievous complaint of all good men, that Masses are basely profaned, being used for gain. And it is not unknown how far this abuse hath spread itself in all churches; of what manner of men Masses are used, only for a reward, or for wages; and how many do use them against the prohibition of the Canons. But Paul doth grievously threaten those who treat the Lord's Supper unworthily, saying, 'He that eateth this bread or drinketh this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord' (1 Cor. xi. 27). Therefore, when the priests among us were admonished of this sin, private Masses were laid aside among us, seeing that for the most part there were no private Masses but only for lucre's sake. Neither were

abusus episcopi, qui si correxissent eos in tempore, minus nunc esset dissensionum. Antea sua dissimulatione multa vitia passi sunt in Ecclesiam serpere. Nunc sero incipiunt queri de calamitatibus Ecclesiæ, cum hic tumultus non aliunde sumpserit occasionem, quam ex illis abusibus, qui tam manifesti erant, ut tolerari amplius non possent. Magnæ dissensiones de Missa, de Sacramento extiterunt. Fortasse dat poenas orbis tam diuturnæ prophanationis Missarum, quam in Ecclesiis tot seculis toleraverunt isti, qui emendare et poterant et debebant. Nam in Decalogo scriptum est (Exod. xx. 7): 'Qui Dei nomine abutitur, non erit impunitus.' At ab initio mundi nulla res divina ita videtur unquam ad quæstum collata fuisse, ut Missa. the bishops ignorant of these abuses, and if they had amended them in time, there had now been less of dissensions. Heretofore, by their dissembling, they suffered much corruption to creep into the Church; now they begin, though it be late, to complain of the calamities of the Church; seeing that this tumult was raised up by no other mean than by those abuses, which were so evident that they could no longer be tolerated. There were many dissensions, concerning the Mass, concerning the Sacrament. And perhaps the world is punished for so long a profaning of Masses, which they, who both could and ought to have amended it, have so many years tolerated in the churches. For in the Ten Commandments it is written, 'He that taketh in vain the name of the Lord shall not be held guiltless' (Exod. xx. 7). And from the beginning of the world there neither was nor is any divine thing which seems so to have been employed for gain as the Mass. Accessit opinion, quæ auxit privatas Missas in infinitum, videlicet quod Christus sua passione satisfecerit pro peccato originis, et instituerit Missam, in qua fieret oblatio pro quotidianis delictis, mortalibus et venialibus. Hinc manavit publica opinio, There was added an opinion, which increased private Masses infinitely: to wit, that Christ by his passion did satisfy for original sin, and appointed the Mass, wherein an oblation should be made for daily sins, both mortal and venial. Hereupon a common opinion was

quod Missa sit opus delens peccata vivorum et mortuorum ex opere operato. Hic coeptum est disputari, utrum una Missa, dicta pro pluribus, tantundem valeat, quantum singulæ pro singulis. Hæc disputatio peperit istam infinitam multitudinem Missarum. De his opinionibus nostri admonuerunt, quod dissentiant a Scripturis Sanctis, et ledant gloriam passionis Christi. Nam passio Christi fuit oblatio et satisfactio, non solum pro culpa originis, sed etiam pro omnibus reliquis peccatis, ut ad Hebræos (x. 10) scriptum est: 'Sanctificati sumus per oblationem Jesu Christi semel.' Item (Heb. x. 14): 'Una oblatione consumavit in perpetuum sanctificatos.' Item, Scriptura docet, nos coram Deo justificari per fidem in Christum, cum credimus, nobis remitti peccata propter Christum. Jam si Missa delet peccata vivorum et mortuorum ex opere operato, contingit justificatio ex opere Missarum, non ex fide, quod Scriptura non patitur. Sed Christus jubet (Luke xxii. 19) 'facere in sui memoriam,' quare Missa instituta est, ut fides in iis, qui utuntur Sacramento, recordetur, quæ beneficia accipiat per received, that the Mass is a work that taketh away the sins of the quick and the dead, and that for the doing of the work. Here men began to dispute whether one Mass said for many were of as great force as particular Masses said for particular men. This disputation hath brought forth that infinite multitude of Masses. Our preachers have admonished concerning these opinions that they do depart from the holy Scriptures, and diminish the glory of the passion of Christ. For the passion of Christ was an oblation and satisfaction, not only for original sin, but also for all other sins; as it is written in the Epistle to the Hebrews (x. 10): 'We are sanctified by the oblation of Jesus Christ once made;' also, 'By one oblation he hath perfected forever them that are sanctified' (Heb. x. 14). The Scripture also teacheth that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ's sake. Now, if the Mass do take away the sins of the quick and the dead, even for the work's sake that is done, then justification cometh by the work of Masses, and not by faith; which the Scripture can not endure. But Christ commandeth us 'to do it in remembrance of himself' (Luke xxii. 19), therefore

Christum, et erigat et consoletur pavidam conscientiam. Nam id est meminisse Christi, beneficia meminisse, ac sentire, quod vere exhibeantur nobis. Nec satis est historiam recordari, quia hanc etiam Judæi et impii recordari possunt. Est igitur ad hoc facienda Missa, ut ibi porrigatur Sacramentum his, quibus opus est consolatione, sicut Ambrosius ait: 'Quia semper pecco, semper debeo accipere medicinam.' the Mass has been instituted that faith in them which use the Sacrament may remember what benefits it receiveth by Christ, and that it may raise and comfort the fearful conscience. For this is to remember Christ, to wit, to remember his benefits, and to feel and perceive that they be indeed imparted unto us. Nor is it sufficient to call to mind the history; because that the Jews also and the wicked can do. Therefore the Mass must be used to this end, that there the Sacrament may be reached unto them that have need of comfort as Ambrose saith, 'Because I do always sin, therefore I ought always to receive the medicine.' Cum autem Missa sit talis communicatio Sacramenti, servatur apud nos uns communis Missa singulis feriis atque aliis etiam diebus, si qui Sacramento velint uti, ubi porrigitur Sacramentum his, qui petunt. Neque hic mos in Ecclesia novus est, nam veteres ante Gregorium non faciunt mentionem privatæ Missæ; de comuni Missa plurimum loquuntur. Chrysostomus ait: 'Sacerdotem quotidie stare ad altare, et alios ad communionem accersere, alios arcere.' Et ex Canonibus veteribus apparet, unum aliquem celebrasse Missam, a quo reliqui presbyteri et diaconi And seeing that the Mass is such a communion of the Sacrament, we do observe one common Mass every holy day, and on other days, if any will use the Sacrament, at which times it is offered to them that desire it. Neither is this custom newly brought into the Church. For the ancients, before Gregory's time, make no mention of any private Mass; of the common Mass they speak much. Chrysostom saith that 'the priest doth daily stand at the altar, and call some unto the Communion, and put back others.' And by the ancient Canons I is evident that some one did celebrate the Mass, of whom the other elders

sumpserunt corpus Domini. Sic enim sonant verba Canonis Niceni: 'Accipiant diaconi secundum ordinem post presbyteros ab episcopo vel a presbytero sacram communionem.' Et Paulus (1 Cor. xi. 33) de communione jubet, ut alii alios expectant, ut fiat communis participatio. and deacons did receive the body of the Lord. And Paul, concerning the Communion, commandeth, 'that one tarry for another' (1 Cor. xi. 33), that so there may be a common participation. Postquam igitur Missa apud nos habet exemplum Ecclesiæ, ex Scriptura et Patribus, confidimus improbari eam non posse, maxime cum publicæ ceremoniæ magna ex parte similes usitatis serventur; tantum numerus Missarum est dissimilis, quem propter maximos et manifestos abusus certe moderari prodesset. Nam olim etiam in ecclesiis frequentissimis non fiebat quotidie Missa, ut testatur Historia Tripartita Lib. IX. Cap. 38: 'Rursus autem in Alexandria Quarta et Sexta feria Scripturæ leguntur, easque Doctores interpretantur, et omnia fiunt præter solennem oblationis morem.' Seeing, therefore, that the Mass amongst us hath the example of the Church, out of the Scripture, and the Fathers, we trust that it can not be disapproved; especially since our public ceremonies are kept, the most part, like unto the usual ceremonies; only the number of Masses is not alike, the which, by reason of very great and manifest abuses, it were certainly far better to be moderated. For in times past also, in the churches whereunto was greatest resort, it was not the use to have Mass said every day, as the Tripartite History, lib. ix. cap. 38, doth witness. 'Again,' saith it, 'in Alexandria, every fourth and sixth day of the week, the Scriptures are read, and the doctors do interpret them; and all other things are done also, expect only the celebration of the Eucharist.'

Art. IV.—De Confessione. Art. IV.—Of Confession. Confessio in ecclesiis apud nos non est abolita, non enim solet porrigi corpus Domini, nisi antea exploratis et absolutis. Et docetur populus diligentissime de fide absolutionis, de qua ante hæc tempora magnum erat silentium. Docentur homines, ut absolutionem plurimi faciant, quia sit vox Dei et mandato Dei pronuncietur. Confession is not abolished in our churches. For it is not usual to communicate the body of our Lord, except to those who have been previously examined and absolved. And the people are taught most carefully concerning the faith required to absolution, about which before these times there has been a deep silence. Men are taught that they should highly regard absolution, inasmuch as it is God's voice, and pronounced by God's command. Ornatur potestas clavium, et commenoratur, quantam consolationem afferat perterrefactis conscientiis, et quod requirat Deus fidem, ut illi absolutioni tanquam voci de coelo sonanti credamus, et quod illa fides in Christum vere consequatur et accipiat remissionem peccatorum. The power of the keys is honored, and mention is made how great consolation it brings to terrified consciences, and the God requires faith that we believe that absolution as a voice sounding from heaven, and that this faith in Christ truly obtains and receives remission of sins. Antea immodice extollebantur satisfactiones; fidei et meriti Christi ac justitiæ fidei nulla fiebat mentio; quare in ha parte minime sunt culpandæ ecclesiæ nostræ. Nam hoc etiam adversarii tribuere nobis coguntur, quod doctrina de poenitentia diligentissime a nostris tractata ac patefacta sit. Aforetime satisfactions were immoderately extolled; of faith, and the merit of Christ, and justification by faith, no mention was made. Wherefore on this point our churches are by no means to be blamed. For this even our adversaries are compelled to concede in regard to us, that the doctrine of repentance is most diligently treated and laid open by us. Sed de confessione docent, quod enumeratio delictorum non But of Confession our churches teach that the enumeration of sins

sit necessaria, nec sint onerandæ conscientiæ cura enumerandi omnia delicta, quia impossibile est omnia delicta recitare, ut testatur Psalmus (xix. 13): 'Delicta quis intelligit?' Item Jeremias (xvii. 9): 'Pravum est cor hominis et inscrutabile' Quod si nulla peccata nisi recitata remitterentur, nunquam adquiescere conscientæ possent, quia plurima peccata neque vident, neque meminisse possunt. is not necessary, nor are consciences to be burdened with the care of enumerating all sins, inasmuch as it is impossible to recount all sins, as the Psalm (xix. 12) testifies: 'Who can understand his errors?' So also Jeremiah (xvii. 9): 'The heart is deceitful above all things, and desperately wicked. Who can know it?' But if no sins were remitted except what were recounted, consciences could never find peace, because very many sins they neither see nor can remember. Testantur et veteres scriptores enumerationem non esse necessariam. Nam in Decretis citatur Chrysostomus, qui sic ait: 'Non tibi dico, ut te prodas in publicum, neque apud alios te accuses, sed obedire te volo prophetæ dicenti: "Revela ante Deum viam tuam." Ergo tua confitere peccata apud Deum, verum judicem, cum oratione. Delicta tua pronuncia non lingua, sed conscientiæ tuæ memoria,' etc. Et Glosa (De Poenitentia, Dist. V. Cap. Consideret), fatetur humani juris esse confessionem [dass die Beicht nicht durch die Schrift geboten, sondern durch die Kirche eingesetzt sei]. The ancient writers also testify that the enumeration is not necessary. For in the Decrees Chrysostom is cited, who speaks thus: 'I do not say to thee that thou shouldst discover thyself in public, or accuse thyself before others, but I would have thee obey the prophet when he says: "Reveal thy way unto the Lord." Therefore with prayer confess thy sins before God the true Judge. Pronounce thine errors, not with the tongue, but with the memory of thy conscience.' And the Gloss (Of Repentance, Dist. V., Chap. Consideret), admits that Confession is of human right only [is not commanded in Scripture, but has been instituted by the Church]. Verum confessio, cum propter maximum absolutionis beneficium, Nevertheless, on account of the very great benefit of absolution,

tum propter alias conscientiarum utilitates apud nos retinetur. as well as for other uses to the conscience, Confession is retained among us. Art. V.—De Discrimine Ciborum. Art. V.—Of the Distinction of Meats, and of Traditions. Publica persuasio fuit non tantum vulgi, sed etiam docentium in ecclesiis, quod discrimina ciborum et similes tradtiones humanæ sint opera utilia ad promerendum gratiam et satisfactoria pro peccatis. Et quod sic senserit mundus, apparet ex eo, quia quotidie instituebantur novæ ceremoniæ, novi ordines, novæ feriæ, nova jejunia, et Doctores in templis exigebant hæc opera tanquam necessarium cultum ad promerendam gratiam, et vehementer terrebant conscientias, si quid omitterent. It hath been a general opinion, not of the people alone, but also of such as are teachers in the churches, that the differences of meats, and such like human traditions, are works available to merit grace, and are satisfactions for sins. And that the world thus thought is apparent by this—that daily new ceremonies, new orders, new holidays, new fasts, were appointed; and the teachers in the churches did exact these works as a service necessary to deserve grace; and they did greatly terrify men's consciences, if aught were omitted. Ex hac persuasione de traditionibus multa incommoda in Ecclesia secuta sunt. Primo, obscurata est doctrina de gratia et justitia fidei, quæ es præcipua pars Evangelii, et quam maxime oportet, extare et eminere in Ecclesia, ut meritum Christi bene cognoscatur, et fides, quæ credit remitti peccata propter Christum, longe supra opera collocetur. Quare et Paulus in hunc locum maxime incumbit, legem et traditiones humanas Of this persuasion concerning traditions many disadvantages have followed in the Church. For first the doctrine of grace is obscured by it, and also the righteousness of faith, which is the principal part of the Gospel, and which it behooveth most of all to stand forth and to have the pre-eminence in the Church, that the merit of Christ may be well known, and faith, which believeth that sins are remitted for Christ's sake, may be exalted far above works. For which cause also Paul

removet, ut ostendat justitiam Christianam aliud quiddam esse, quam hujusmodi opera, videlicet fidem, quæ credit peccata gratis remitti propter Christum. At hæc doctrina Pauli pene tota oppressa est per traditiones, quæ pepererunt opinionem, quod per discrimina ciborum et similes cultus oporteat mereri gratiam et justitiam. In poenitentia nulla mentio fiebat de fide, tantum hæc opera satisfactoria proponebantur, in his videbatur poenitentia tota consistere. lays much stress on this point: he removeth the law and human traditions, that he may show that the righteousness of Christ is a far other thing than such works as these be, namely, a faith, which believeth that sins are freely remitted for Christ's sake. But this doctrine of Paul is almost wholly smothered by traditions, which have bred an opinion, that, by making difference in meats, and such like services, a man should merit grace and justification. In their doctrine of repentance there was no mention of faith; only these works of satisfaction were spoken of: repentance seemed to consist wholly in these. Secundo, hæ traditiones obscuraverunt præcepta Dei, quia traditiones longe præferebantur præceptis Dei. Christianismus totus putabatur esse observatio certarum feriarum, rituum, jejuniorum, vestitus. Hæ observationes erant in possessione honestissimi tituli, quod essent vita spiritualis et vita perfecta. Interim mandata Dei juxta vocationem nullam laudem habebant, quod paterfamilias educabat sobolem, quod mater pariebat, quod princeps regebat rem publicam, hæc putabantur esse opera mundane et imperfecta et longe deteriora illis splendidis Secondly, these traditions obscured the commandments of God, because traditions were preferred far above the commandments of God. All Christianity was thought to be an observation of certain holidays, rites, fasts, and attire. These observations were in possession of a most goodly title, that they were the spiritual life and the perfect life. In the mean time God's commandments, touching every man's calling, were of small estimation: that the father brought up his children, that the mother nurtured them, that the prince governed the commonwealth. These were reputed worldly affairs, and imperfect, and far

observationibus. Et hic error valde cruciavit pias conscientias, quæ dolebant se teneri imperfecto vitæ genere, in conjugio, in magistratibus, aut aliis funtionibus civilibus, mirabantur monachos et similes, et falso putabant illorum observationes Deo gratiores esse. inferior to those glittering observances. And this error did greatly torment pious consciences, which were grieved that they were held by an imperfect kind of life, in marriage, in magistracy, or in other civil functions. They had the monks, and such like, in admiration, and falsely imagined that the observances of these men were more grateful to God than their own. Tertio, traditiones attulerunt magna pericula conscientiis, quia impossibile erat omnes traditiones servare, et tamen homines arbitrabantur has observationes necessarios esse cultus. Gerson scribit, 'multos incidisse in desperationem, quosdam etiam sibi mortem conscivisse, quia senserant, se non posse satisfacere traditionibus,' et interim consolationem nullam de justitia fidei et de gratia audierant. Videmus Summistas et Theologos colligere traditiones, et quærere epieikeias, ut levent conscientias, non satis tamen expediunt, sed interdum magis injiciunt laqueos conscientiis. Et in colligendis traditionibus ita fuerunt occupatæ scholæ et conciones, ut non vacaverit attingere Scripturam, et quærere utiliorem doctrinam de fide, de cruce, de spe, de dignitate civilium rerum, de Thirdly, traditions brought great danger to men's consciences, because it was impossible to keep all traditions, and yet men thought the observation of them to be necessary services. Gerson writeth that 'many fell into despair, and some murdered themselves, because they perceived that they could not keep the traditions;' and all this while they never heard the comfort of the righteousness of faith, or of grace. We see the Summists and Divines gather together the traditions, and seek qualifications of them, to unburden men's consciences; and yet all will not serve, but meantime they bring more snares upon the conscience. The schools and pulpits have been so busied in gathering together the traditions, that they had not leisure to touch the Scripture, and to seek out a more profitable doctrine—of faith, of the cross, of hope, of the dignity of civil affairs,

consolatione conscientiarum in arduis tentationibus. Itaque Gerson et alii quidam Theologi graviter questi sunt, se his rixis traditionum impediri, quo minus versari possent in meliore genere doctrinæ. Et Augustinus vetat onerare conscientias hujusmodi observationibus, et prudenter admonet Januarium, ut sciat eas indifferenter observandas esse; sic enim loquitur. of the comfort of conscience in arduous trials. Wherefore Gerson and some other Divines have made grievous complaints, that they were hindered by these strifes about traditions, so that they could not be occupied in some better kind of doctrine. And Augustine forbiddeth that men's consciences should be burdened with observations of this kind, and doth very prudently warn Januarius to know that they are to be observed as things indifferent; for he so speaketh. Quare nostri non debent videri hanc causam temere attigisse, aut odio episcoporum, ut quidam falso suspicantur. Magna necessitas fuit, de illis erroribus, qui nati erant ex traditionibus male intellectis, admonere ecclesias. Nam Evangelium cogit urgere doctrinam in ecclesiis de gratia et justitia fidei, quæ tamen intelligi non potest, si putent homines se mereri gratiam per observationes ab ipsis electas. Sic igitur docuerunt, quod per observationem traditionum humanarum non possimus gratiam mereri, aut justificari, quare non est sentiendum, quod hujusmodi observationes sint necessarius cultus. Wherefore our ministers must not be thought to have touched this matter rashly, or from hatred of the bishops, as some do falsely surmise. There was great need to admonish the churches of those errors, which did arise from mistaking of traditions; for the Gospel compelleth men to urge the doctrine of grace and of the righteousness of faith in the Church; which yet can never be understood if men suppose that they can merit remission of sins and justification by observances of their own choice. Thus, therefore, they teach us that we can not merit grace or justification by the observation of man's traditions; and therefore we must not think that such observations are necessary service. Addunt testimonia ex Scriptura. Hereunto they add testimonies

Christus (Matt. xv. 3) excusat Apostolos, qui non servaverant usitatam traditionem, quæ tamen videbatur de re non illicita, sed media esse, et habere cognationem cum baptismatibus legis; et dicit (ver. 9): 'Frustra colunt me mandatis hominum.' Igitur non exigit cultum inutilem. Et Paulo post addit (ver. 11): 'Omne quod intrat in os, non inquinat hominem.' Item (Rom. xiv. 17): 'Regnum Dei non est esca aut potus.' Col. ii. 16: 'Nemo judicet vos in cibo, potu, sabbato aut die festo.' Item (ver. 20 sq.): 'Si mortui estis cum Christo ab elementis mundi, quare tanquam viventes in mundo decreta facitis: Ne attingas, ne gustes, ne contrectes?' out of the Scriptures. Christ excuseth his Apostles who kept not the received tradition (which yet seemed to be about a matter not unlawful, but indifferent, and to have some affinity with the baptisms of the law), and saith, 'They worship me in vain with the commandments of men' (Matt. xv. 9). Christ, therefore, exacteth no unprofitable service. And a little after, he addeth: 'Whatsoever entereth in at the mouth defileth not the man' (ver. 11). So also (Paul): 'The kingdom of God is not meat and drink' (Rom. xv. 17). 'Let no man judge you in meat or drink, or in respect of the Sabbath-days, or of a holiday' (Col. ii. 16). Again: 'If ye be dead with Christ from the rudiments of the world, why, as though ye lived in the world, are ye subject to traditions: Touch not, taste not, handle not?' (ver. 20, 21). Ait Petrus (Acts xv. 10, 11): 'Quare tentatis Deum, imponentes jugum super cervices discipulorum, quod neque nos neque patres nostri portare potuimus, sed per gratiam Domini nostri Jesu Christi credimus salvari, quemadmodum et illi.' Hic vetat Petrus onerare conscientias pluribus ritibus sive Mosi, sive aliis. Et. (1 Tim. iv. 1-3) vocat prohibitionem ciborum 'doctrinam Peter saith, 'Why tempt ye God, laying a yoke upon the necks of the disciples, which neither we nor our fathers were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they' (Acts xv. 10, 11). Here Peter forbiddeth to burden the consciences with many rites, whether they be of Moses' or of any others' appointing. And he (Paul) calleth the forbidding of

dæmoniorum,' quia pugnat cum Evangelio, talia opera instituere aut facere, ut per ea mereamur gratiam, aut quod non posit existere Christianismus sine tali cultu. meats 'a doctrine of devils' (1 Tim. iv. 1), because that it is against the Gospel to appoint or do such works, to the end that by them we may merit grace or justification, or as though Christianity could not exist without such service. Hic objiciunt adversarii, quod nostri prohibeant disciplinam et mortificationem carnis, sicut Jovinianus. Verum aliud deprehendetur ex scriptis nostrorum. Semper enim docuerunt de cruce, quod Christianos oporteat tollerare afflictiones. Hæc est vera, seria et non simulata mortificatio, variis afflictionibus exerceri et crucifigi cum Christo. Insuper docent, quod quilibet Christianus debeat se corporali disciplina aut corporalibus exercitiis et laboribus sic exercere et cærcere, ne saturitas aut desidia estimulet ad peccandum, non ut per illa exercitia mereamur gratiam, aut satis faciamus pro peccatis. Et hanc corporalem disciplinam oportet semper urgere, non solum paucis et constitutis diebus. Sicut Christus præcipit (Luke xxi. 34): 'Cavete, ne corpora vestra graventur crapula.' Item (Matt. xvii. 21): 'Hoc genus dæmoniorum non ejicitur nisi jejunio et oratione.' Et Paulus ait (1 Cor. ix. 27): 'Castigo Here our adversaries object against us, that our ministers hinder all good discipline and mortification of the flesh, as Jovinian did. But the contrary may be seen by our men's writings. For they have always taught, touching the cross, that Christians ought to bear afflictions. This is the true, earnest, and unfeigned mortification, to be exercised with divers afflictions, and to be crucified with Christ. Moreover they teach that every Christian must so by bodily discipline, or bodily exercises and labor, exercise and keep himself under, that plenty and sloth do not stimulate him to sin; not that he may by such exercises merit grace, or satisfy for sins. And this corporal discipline should be used always, not only on a few and set days; according to the commandment of Christ: 'Take heed lest your hearts be overcharged with surfeiting' (Luke xxi. 34). Again: 'This kind (of devils) goeth not out but by prayer and fasting' (Matt. xvii. 21). And Paul saith, 'I keep under my body,

corpus meum, et redigo in servitutem.' Ubi clare ostendit, se ideo castigare corpus, non ut per eam disciplinam mereatur remissionem peccatorum, sed ut corpus habeat obnoxium et idoneum ad res spirituales et ad faciendum officium juxta vocationem suam. Itaque non damnantur ipsa jejunia, sed traditiones, quæ certos dies, certos cibos præscribunt, cum periculo conscientiæ, tanquam istiusmodi opera sint necessarius cultus. and bring it into subjection' (1 Cor. ix. 27), where he plainly showeth that he did therefore chastise his body; not that by that discipline he might merit remission of sins, but that his body might be apt and fit for spiritual things, and to do his duty according to his calling. Therefore we do not condemn fasts themselves, but the traditions which prescribe certain days and certain meats, with danger to the conscience, as though such works as these were a necessary service. Servantur tamen apud nos pleræque traditiones, quæ conducunt ad hoc, ut res ordine geratur in Ecclesia; ut ordo lectionum in Missa et præcipuæ feriæ. Sed interim homines admonentur, quod talis cultus non justificet coram Deo, et quod non sit ponendum peccatum in talibus rebus, si omittantur sine scandalo. Hæc libertas in ritibus humanis non fuit ignota Patribus. Nam in Oriente alio tempore servaverunt Pascha quam Romæ, et cum Romani propter hanc dissimilitudinem accusarent Orientem schismatic, admoniti sunt ab aliis, tales mores non oportere ubique similes esse. Et Irenæus inquit: 'Dissonantia jejunii fidei consonantiam non solvit;' sicut Yet most of the traditions are observed among us which tend unto this end, that things may be done orderly in the Church; as, namely, the order of Lessons in the Mass and the chiefest holidays. But, in the mean time, men are admonished that such a service doth not justify before God, and that it is not to be supposed there is sin in such things, if they be left undone, without scandal. This liberty in human rites and ceremonies was not unknown to the Fathers. For in the East they kept Easter at another time than they did in Rome; and when they of Rome accused the East of schism for this diversity, they were admonished by others that such customs need not be alike every where. And Irenæus saith: 'The disagreement

et Dist. XII.²⁴ Gregorius Papa significant, talem dissimilitudinem non ledere unitatem Ecclesiæ. Et in Historia Tripartita, lib. nono, multa colliguntur exempla dissimilium rituum, et recitantur hæc verba: 'Mens Apostolorum fuit, non de diebus festis sancire, sed prædicare bonam conversationem et pietatem [Glaube und Liebe zu lehren].' about fasting doth not break off the agreement of faith.' Besides, Pope Gregory, in the 12th Distinction, intimates that such diversity doth not hurt the unity of the Church; and in the Tripartite History, lib. 9, many examples of dissimilar rites are gathered together, and these words are there rehearsed: 'The mind of the Apostles was, not to give precepts concerning holidays, but to preach godliness and a holy life [faith and love].' Art. VI.—De Votis Monachorum. Art. VI.—Of Monastic Vows. Quid de votes monachorum apud nos doceatur, melius intelliget, si quis meminerit, qualis status fuerit monasteriorum, quam multa contra Canones in ipsis monasteriis quotidie fiebant. Augustini tempore erant libera colegia, postea, corrupta disciplina, ubique addita sunt vota, ut tanquam excogitato carcere disciplina restitueretur. What is taught among us touching the Vows of Monks will be better understood if one call to mind what was the state of monasteries, and how many things were every day committed in the monasteries contrary to the Canons. In Augustine's time cloister-fraternities were free; but afterwards, when discipline was corrupted, vows were every where laid upon them, that, as it were in a newly devised prison, the discipline might be restored again. Additæ sunt paulatim supra vota aliæ multæ observationes. Et hæc vincula multis ante justam ætatem contra Canones injecta sunt. Over and besides vows, many other observances by little and little were added. And these bands and snares were cast upon many, before they came to ripe years, contrary to the Canons.

Multi inciderunt errore in hoc vitæ genus, quibus etiam si non deesent anni, tamen judicium de suis viribus defuit. Qui sic irretiti erant, cogebantur manere, etiam si quidam beneficio Canonum liberari possent. Et hoc accidit magis etiam in monasteriis virginum, quam monachorum, cum sexui imbecilliori magis parcendum esset. Many through error fell into this kind of life unawares, who, though they wanted not years, yet they wanted discretion to judge of their strength and ability. They who were once got within these nets were constrained to abide in them, though, by the benefit of the Canons, some might be set at liberty. And that fell out rather in the monasteries of nuns than of monks; although the weaker sex ought more to have been spared. Hic rigor displicuit multis bonis viris ante hæc tempora, qui videbant puellas et adolescentes in monasteria detrudi propter victum, videbant, quam infoeliciter succederet hoc consilium, quæ scandala pareret, quos laqueos conscientiis injiceret. Dolebant autoritatem Canonum in re periculosissima omnino negligi et contemni. This rigor and severity displeased many good men heretofore, when they saw young maids and young men thrust into monasteries, there to get their living. They saw what an unhappy issue this counsel had, what offenses it bred, and what snares it laid upon consciences. They were grieved that the authority of the Canons was wholly neglected and contemned in a thing most dangerous. Ad hæc mala accedebat talis persuasio de votes, quam constat etiam olim displicuisse ipsis monachis, si qui paulo cordatiores fuerunt. Docebant vota paria esse baptismo, docebant se hoc vitæ genere mereri remissionem peccatorum et justificationem coram Deo. Imo addebant, vitam monasticam non tantum justitiam mereri coram To all these evils there was added such a persuasion concerning vows, as, it is well known, did in former times displease the monks themselves, if any of them were somewhat wiser than the rest. They taught that vows were equal to baptism; they taught that by this kind of life they merited remission of sins and justification before God; yea, they added that the

Deo, sed amplius etiam, quia servaret non modo præcepta, sed etiam consilia Evangelica. Ita persuadebant monasticam professionem longe meliorem esse baptismo, vitam monasticam plus mereri, quam vitam magistratuum, vitam pastorum et similium, qui in mandatis Dei sine facticiis religionibus suæ vocationi serviunt. monk's life did not only merit righteousness before God, but more than that, because it observed not only the commandments, but also the counsels of the Gospel. And thus they taught that the monk's profession was better than baptism; that the monk's life did merit more than the life of magistrates, of pastors, and such like, who, in obedience to God's commandment, followed their calling without any such religions of man's making. Nihil horum negari potest, extant enim in libris eorum. None of these things can be denied: they are to be seen in their writings. Quid fiebat postea in monasteriis? Olim erant scholæ sacrarum literarum, et aliarum disciplinarum, quæ sunt utiles Ecclesiæ, et sumebantur inde pastores et episcopi: nunc alia res est; nihil opus est recitare nota. Olim ad discendum conveniebant: nunc fingunt institutum esse vitæ genus ad promerendam gratiam et justitiam; imo prædicant esse statum perfectionis, et longe præferunt omnibus aliis vitæ generibus a Deo ordinatis. What occurred afterwards in the monasteries? In old time they were schools for the study of sacred letters, and other branches of knowledge, which were profitable to the Church; and thence were pastors and bishops taken: but now the case is altered. It is needless to rehearse what is notorious. In old time they came together into such places to learn; but now they feign that it is a kind of life taken up to merit remission of sins and justification; yea, they say it is a state of perfection, and prefer it to all other kinds of life, the kinds that God ordained. Hæc ideo recitavimus nihil odiose exaggerantes, ut melius intelligi We have therefore mentioned these things, not to excite odium,

posset de hac re doctrina nostrorum. exaggerating nothing, to the end that the doctrine of our churches touching this matter might be understood. Primum de his, qui matrimonia contrahunt, sic docent apud nos, quod liceat omnibus, qui non sunt idonei a cælibatum, contrahere matrimonium, quia vota non possunt ordinationem ac mandatum Dei tollere. Est autem hoc mandatum Dei (1 Cor. vii. 2): 'Propter fornicationem habeat unusquisque uxorem suam.' Neque mandatum solum, sed etiam creatio et ordinatio Dei cogit hos ad conjugium, qui sine singulari Dei opere non sunt excepti, juxta illud (Gen. ii. 18)): 'Non est bonum homini esse solum.' Igitur non peccant isti, qui obtemperant huic mandato et ordinationi Dei. First, concerning such as contract marriage, thus they teach among us: that it is lawful for any to marry that are not adapted for a single life; forasmuch as vows can not take away God's ordinance and commandment. The commandment of God is, 'To avoid fornication, let every man have his own wife' (1 Cor. vii. 2). And not only the commandment, but also the creation and ordinance of God, compelleth such unto marriage as without the special work of God are not exempted; according to that saying, 'It is not good for man to be alone' (Gen. ii. 18). They, therefore, that are obedient to this commandment and ordinance of God do not sin. Quid potest contra hæc opponi? Exaggeret aliquis obligationem voti, quantum volet, tamen non poterit efficere, ut votum tollat mandatum Dei. Canones docent, 'in omni voto jus superioris excipi:' quare multo minus hæc vota contra mandata Dei valent. What can be said against these things? Let a man exaggerate the bond of a vow as much as he will, yet can he never bring to pass that the vow shall take away God's commandment. The Canons teach, 'that in every vow the right of the superior is excepted:' much less, therefore, can these vows, which are contrary to God's commandment, be of force. Quodsi obligatio votorum nullas If so be that the obligation of

haberet causas, cur mutari posit: nec Romani Pontifices dispensassent; neque enim licet homini obligationem, quæ simpliciter est juris divini, rescindere. Sed prudenter judicaverunt Romani Pontifices æquitatem in hac obligatione adhibendam esse. Ideo sæpe de votis dispensasse leguntur. Nota est historia de Rege Arragonum, revocato ex monasterio, et extant exempla nostri temporis. vows has no causes why it might be changed, then could not the Roman Pontiffs have dispensed therewith. For neither is it lawful for man to disannul that bond which doth simply belong to the law of God. But the Roman Pontiffs have judged very prudently, that in this obligation there must equity be used; therefore they often, as we read, have dispensed with vows. The history of the King of Arragon, being called back out of a monastery, is well known; and there are examples in our own time. Deinde, cur obligationem exaggerant adversarii seu effectum voti, cum interim de ipsa voti natura sileant, quod debet esse in re possibili,²⁵ quod debet esse voluntarium, sponte et consulto conceptum. At quomodo sit in potestate hominis perpetua castitas, non est ignotum. Et quotusquisque sponte et consulto vovit? Puellæ et adolescentes, priusquam judicare possunt, persuadentur ad vovendum, interdum etiam coguntur. Secondly, why do our adversaries exaggerate the obligation or the effect of the vow; when in the mean time they speak not a word of the very nature of a vow, that it ought to be in a thing possible, ought to be voluntary, and taken up of a man's own accord, and with deliberation? But it is not unknown how far perpetual chastity is in the power of a man. And how many a one amongst them is there that doth vow of his own accord and well advised? Maidens and youths, before they know how to judge, are persuaded, yea, sometimes also compelled to vow. Quare non est æquum tam rigide de obligatione disputare, cum omnes fateantur contra Wherefore it is not meet to dispute so rigorously of the obligation, seeing that all men confess that it is

voti naturam esse, quod non sponte, quod inconsulto admittitur. against the nature of a vow, that it is not done of a man's own accord, nor advisedly. Plerique Canones recindunt vota ante annum XV. contracta, quia ante illam ætatem non videtur tantum esse judicii, ut de perpetua vita constitui possit. Alius Canon, plus concedens hominum imbecillitati, addit annos aliquot, vetat enim ante annum XVIII. votum fieri. Sed utrum sequemur? Maxima pars habet excusationem, cur monasteria deserant, quia plurimi ante hanc ætatem voverunt. The Canons for the most part disannul vows which are made before fifteen years of age; because that before one come to that age there seemeth not to be so much judgment that determination may be made concerning a perpetual life. Another Canon, permitting more to the weakness of men, doth add some years more; for it forbiddeth a vow to be made before one be eighteen years of age. But which of these shall we follow? The greatest part have this excuse for forsaking monasteries, because most of them vowed before they came to this age. Postremo, etiam si voti violatio reprehendi posset, tamen non videtur statim sequi, quod conjugia talium personarum dissolvenda sint. Nam Augustinus negat debere dissolvi, XXVII. quæst. I. Cap. Nuptiarum; cujus non est levis auctoritas, etiamsi alii postea aliter senserunt. Last of all, even though the breaking of a vow were to be reprehended, yet it seems not to follow directly that the marriages of such persons are to be dissolved. For Augustine, in his 27th quest. 1st chap. Of Marriages, doth deny that they ought to be dissolved; and his authority is not lightly to be esteemed, although others afterwards have thought otherwise. Quanquam autem mandatum Dei de conjugio videatur plerosque liberare a votis, tamen afferunt nostri et aliam rationem de votis, quod sint And although the commandment of God touching wedlock doth free most men from vows; yet our teachers do also bring another reason concerning vows, to show that they are

irrita, qui omnis cultus Dei, ab hominibus sine mandato Dei institutus et electus ad promerendam justificationem et gratiam, impius est, sicut Christus ait (Matt. xv. 9): 'Frustra colunt me mandatis hominum.' Et Paulus ubique docet, justitiam non esse quærendam ex nostris observationibus et cultibus, qui sint excogitati ab hominibus, sed contingere eam per fidem credentibus, se recipi in gratiam a Deo propter Christum. void: because that all the worship of God, instituted of men without the commandment of God, and chosen to merit remission of sins and justification, is wicked; as Christ saith: 'In vain they do worship me, teaching for doctrines the commandments of men' (Matt. xv. 9). And Paul doth every where teach that righteousness is not to be sought of our own observances, and services which are devised by men; but that it cometh by faith to those that believe that they are received into favor by God for Christ's sake. Constat autem monachos docuisse, quod facticiæ religiones satisfaciant pro peccatis, mereantur gratiam et justificationem. Quid hoc est aliud, quam de gloria Christi detrahere, et obscurare ac negare justitiam fidei? Sequitur igitur, ista vota usitata impios cultus fuisse; quare sunt irrita. Nam votum impium et factum contra mandata Dei non valet, neque enim debet votum vinculum esse iniquitatis, ut Canon dicit. But it is evident that the monks did teach that these counterfeited religions satisfy for sins, and merit grace and justification. What else is this than to detract from the glory of Christ, and to obscure and deny the righteousness of faith? Wherefore it followeth that these common vows were wicked services, and are therefore void. For a wicked vow, and that which is made against the commandments of God, is one of no force; neither, as the Canon saith, ought a vow to be a bond of iniquity. Paulus dicit (Gal. v. 4): 'Evacuati estis a Christo, qui in lege justificamini, a gratia excidistis.' Ergo etiam, qui votes justificari volunt, evacuantur a Paul saith, 'Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace' (Gal. v. 4). They, therefore, who wish to be