that Christ praises those which have made themselves eunuchs for the
kingdom of heaven's sake, Matt. 19, 12, let him also consider this,
that He is praising such as have the gift of continence, for on this
account He adds: He that is able to receive it, let him receive it.
For an impure continence [such as there is in monasteries and
cloisters] does not please Christ. We also praise true continence.
But now we are disputing concerning the law and concerning those who
do not have the gift of continence. The matter ought to be left free
and snares ought not to be cast upon the weak through this law.

Fourthly. The pontifical law differs also from the canons of the
Councils. For the ancient canons do not prohibit marriage, neither
do they dissolve marriages that have been contracted, even if they
remove from the administration of their office those who have
contracted them in the ministry. At those times this dismissal was
an act of kindness [rather than a punishment]. But the new canons,
which have not been framed in the Synods, but have been made
according to the private judgment of the Popes, both prohibit the
contraction of marriages, and dissolve them when contracted; and this
is to be done openly, contrary to the command of Christ, Matt. 19, 6:
What God hath joined together, let not man put asunder. In the
_Confutation_ the adversaries exclaim that celibacy has been
commanded by the Councils. We do not find fault with the decrees of
the Councils; for under a certain condition these allow marriage, but
we find fault with the laws which, since the ancient Synods, the
Popes of Rome have framed contrary to the authority of the Synods.
The Popes despise the authority of the Synods, just as much as they
wish it to appear holy to others [under peril of God's wrath and
eternal damnation]. Therefore this law concerning perpetual celibacy
is peculiar to this new pontifical despotism. Nor is it without a