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and chosen spontaneously and deliberately？ But it is not
unknown to what extent perpetual chastity is in the power of
man。 And how few are there who have taken the vow
spontaneously and deliberately！ Young maidens and men； before
they are able to judge； are persuaded； and sometimes even
compelled； to take the vow。 Wherefore it is not fair to insist
so rigorously on the obligation； since it is granted by all
that it is against the nature of a vow to take it without
spontaneous and deliberate action。
Most canonical laws rescind vows made before the age of
fifteen； for before that age there does not seem sufficient
judgment in a person to decide concerning a perpetual life。
Another Canon； granting more to the weakness of man； adds a
few years； for it forbids a vow to be made before the age of
eighteen。 But which of these two Canons shall we follow？ The
most part have an excuse for leaving the monasteries； because
most of them have taken the vows before they reached these
ages。
Finally； even though the violation of a vow might be censured；
yet it seems not forthwith to follow that the marriages of
such persons must be dissolved。 For Augustine denies that they
ought to be dissolved （XXVII。 Quaest。 I； Cap。 Nuptiarum）； and
his authority is not lightly to be esteemed； although other
men afterwards thought otherwise。
But although it appears that God's command concerning marriage
delivers very many from their vows； yet our teachers introduce
also another argument concerning vows to show that they are
void。 For every service of God； ordained and chosen of men
without the commandment of God to merit justification and
grace； is wicked； as Christ says Matt。 16； 9： In vain do they
worship Me with the commandments of men。 And Paul teaches
everywhere that righteousness is not to be sought from our own
observances and acts of worship； devised by men； but that it
comes by faith to those who believe that they are received by
God into grace for Christ's sake。
But it is evident that monks have taught that services of
man's making 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？ It follows； therefore； that the vows thus commonly
taken have been wicked services； and； consequently； are void。
For a wicked vow； taken against the commandment of God； is not
valid； for （as the Canon says） no vow ought to bind men to
wickedness。
Paul says； Gal。 5； 4： Christ is become of no effect unto you；
whosoever of you are justified by the Law； ye are fallen from
grace。 To those； therefore； who want to be justified by their
vows Christ is made of no effect； and they fall from grace。
For also these who ascribe justification to vows ascribe to
their own works that which properly belongs to the glory of
Christ。
Nor can it be denied； indeed； that the monks have taught that；
by their vows and observances； they were justified； and
merited forgiveness of sins； yea； they invented still greater
absurdities； saying that they could give others a share in
their works。 If any one should be inclined to enlarge on these
things with evil intent； how many things could he bring
together whereof even the monks are now ashamed！ Over and
above this； they persuaded men that services of man's making
were a state of Christian perfection。 And is not this
assigning justification to works？ It is no light offense in
the Church to set forth to the people a service devised by
men； without the commandment of God； and to teach that such
service justifies men。 For the righteousness of faith； which
chiefly ought to be taught in the Church； is obscured when
these wonderful angelic forms of worship； with their show of
poverty； humility； and celibacy； are east before the eyes of
men。
Furthermore； the precepts of God and the true service of God
are obscured when men hear that only monks are in a state of
perfection。 For Christian perfection is to fear God from the
heart； and yet to conceive great faith； and to trust that for
Christ's sake we have a God who has been reconciled； to ask of
God； and assuredly to expect His aid in all things that；
according to our calling； are to be done； and meanwhile； to be
diligent in outward good works； and to serve our calling。 In
these things consist the true perfection and the true service
of God。 It does not consist in celibacy； or in begging； or in
vile apparel。 But the people conceive many pernicious opinions
from the false commendations of monastic life。 They hear
celibacy praised above measure； therefore they lead their
married life with offense to their consciences。 They hear that
only beggars are perfect； therefore they keep their
possessions and do business with offense to their consciences。
They hear that it is an evangelical counsel not to seek
revenge； therefore some in private life are not afraid to take
revenge； for they hear that it is but a counsel； and not a
commandment。 Others judge that the Christian cannot properly
hold a civil office or be a magistrate。
There are on record examples of men who； forsaking marriage
and the administration of the Commonwealth； have hid
themselves in monasteries。 This they called fleeing from the
world； and seeking a kind of life which would be more pleasing
to God。 Neither did they see that God ought to be served in
those commandments which He Himself has given and not in
commandments devised by men。 A good and perfect kind of life
is that which has for it the commandment of God。 It is
necessary to admonish men of these things。
And before these times； Gerson rebukes this error of the monks
concerning perfection； and testifies that in his day it was a
new saying that the monastic life is a state of perfection。
So many wicked opinions are inherent in the vows； namely； that
they justify； that they constitute Christian perfection； that
they keep the counsels and commandments； that they have works
of supererogation。 All these things； since they are false and
empty； make vows null and void。
Article XXVIII： Of Ecclesiastical Power。
There has been great controversy concerning the Power of
Bishops； in which some have awkwardly confounded the power of
the Church and the power of the sword。 And from this confusion
very great wars and tumults have resulted； while the Pontiffs；
emboldened by the power of the Keys； not only have instituted
new services and burdened consciences with reservation of
cases and ruthless excommunications； but have also undertaken
to transfer the kingdoms of this world； and to take the Empire
from the Emperor。 These wrongs have long since been rebuked in
the Church by learned and godly men。 Therefore our teachers；
for the comforting of men's consciences； were constrained to
show the difference between the power of the Church and the
power of the sword； and taught that both of them； because of
God's commandment； are to be held in reverence and honor； as
the chief blessings of God on earth。
But this is their opinion； that the power of the Keys； or the
power of the bishops； according to the Gospel； is a power or
commandment of God； to preach the Gospel； to remit and retain
sins； and to administer Sacraments。 For with this commandment
Christ sends forth His Apostles； John 20； 21 sqq。： As My
Father hath sent Me； even so send I you。 Receive ye the Holy
Ghost。 Whosesoever sins ye remit； they are remitted unto them；
and whosesoever sins ye retain； they are retained。 Mark 16；
15： Go preach the Gospel to every creature。
This power is exercised only by teaching or preaching the
Gospel and administering the Sacraments； according to their
calling either to many or to individuals。 For thereby are
granted； not bodily； but eternal things； as eternal
righteousness； the Holy Ghost； eternal life。 These things
cannot come but by the ministry of the Word and the
Sacraments； as Paul says； Rom。 1； 16： The Gospel is the power
of God unto salvation to every one that believeth。 Therefore；
since the power of the Church grants eternal things； and is
exercised only by the ministry of the Word； it does not
interfere with civil government； no more than the art of
singing interferes with civil government。 For civil government
deals with other things than does the Gospel。 The civil rulers
defend not minds； but bodies and bodily things against
manifest injuries； and restrain men with the sword and bodily
punishments in order to preserve civil justice and peace。
Therefore the power of the Church and the civil power must not
be confounded。 The power of the Church has its own commission
to teach the Gospel and to administer the Sacraments。 Let it
not break into the office of anothe