Although many things are introduced here in the topic of Ecclesiastical
Power, with greater bitterness than is just, yet it must be declared
that to most reverend bishops and priests, and to the entire clergy, all
ecclesiastical power is freely conceded that belongs to them by law
or custom. Besides, it is proper to preserve for them all immunities,
privileges, preferments and prerogatives granted them by Roman emperors
and kings. Nor can those things that have been granted ecclesiastics by
imperial munificence or gift be allowed to be infringed by any princes
or any other subject of the Roman Empire. For it is most abundantly
proved that ecclesiastical power in spiritual things has been founded
upon divine right, of which St. Paul indeed says: "For though I should
boast somewhat more of our authority which the Lord hath given us for
edification, and not for your destruction," 2 Cor. 10:8, and afterwards:
"Therefore I write these things being absent, lest being present I
should use sharpness, according to the power which the Lord hath given
me to edification, and not to destruction," 2 Cor. 13:10. Paul also
displays his coercitive disposition when he says: "What will ye? Shall
I come unto you with a rod, or in love and in the spirit of meekness?"
1 Cor. 4:21. And of judicial matters he writes to Timothy: "Against an
elder receive not an accusation but before two or three witnesses," 1
Tim. 5:19. From these passages it is very clearly discerned that bishops
have the power not only of the ministry of the Word of God, but also of
ruling and coercitive correction in order to direct subjects to the goal
of eternal blessedness. But for the power of ruling there is required
the power to judge, to define, to discriminate and to decide what is
expedient or conducive to the aforesaid goal. In vain, therefore, and
futile is all that is inserted in the present article in opposition to
the immunity of churches and schools. Accordingly, all subjects of the
Roman Empire must be forbidden from bringing the clergy before a civil
tribunal, contrary to imperial privileges that have been conceded: for
Pope Clement the Martyr says: "If any of the presbyters have trouble
with one another, let whatever it be adjusted before the presbyters of
the Church." Hence Constantine the Great, the most Christian Emperor,
was unwilling in the holy Council of Nice to give judgement even in
secular cases. "Ye are gods," he says, "appointed by the true God. Go,
settle the case among yourselves, be cause it is not proper that
we judge gods." As to what is further repeated concerning Church
regulations has been sufficiently replied to above. Nor does Christian
liberty, which they bring forth as an argument, avail them, since this
is not liberty, but prodigious license, which, inculcated on the people,
excites them to fatal and most dangerous sedition. For Christian liberty
is not opposed to ecclesiastical usages since they promote what is good,
but it is opposed to the servitude of the Mosaic law and the servitude
of sin. "Whosoever committeth sin is the servant of sin," says Christ,
John 8:34. Hence their breaking fasts, their free partaking of meats,
their neglect of canonical hours, their omission of confession--viz. at
Easter--and their commission and omission of similar things, are not a
use of liberty, but an abuse thereof, contrary to the warnings of St.
Paul, who earnestly warned them, saying: "Brethren, ye have been called
unto liberty; only use not liberty for an occasion to the flesh, but by
love serve one another." Gal. 5:13. Hence no one ought to conceal
his crimes under the pretext of Gospel liberty, which St. Peter
also forbade: "As free, and not using your liberty for an cloak of
maliciousness, but as the servant of God," 1 Pet. 2:16. As to what they
have added concerning abuses, all the princes and estates of the Empire
undoubtedly know that not even the least is approved either by His
Imperial Majesty or by any princes or any Christian man, but that both
the princes and the estates of the Empire desire to strive with a common
purpose and agreement, in order that, the abuses being removed and
reformed, the excesses of both estates may be either utterly abolished
or reformed for the better, and that the ecclesiastical estate, which
has been weakened in many ways, and the Christian religion, which has
grown cold and relaxed in some, may be restored and renewed to its
pristine glory and distinction. To this, as is evident to all, His
Imperial Majesty has thus far devoted the greatest care and labor, and
kindly promises in the future to employ for this cause all his means and
zeal.