children into exile. But since it is well established that these
conditions are displeasing to God, we can in no way grieve that we
have no alliance with the multitude of murderers among the
adversaries.

We have explained the reasons why we cannot assent with a good
conscience to the adversaries when they defend the pontifical law
concerning perpetual celibacy, because it conflicts with divine and
natural law and is at variance with the canons themselves, and is
superstitious and full of danger, and, lastly, because the whole
affair is insincere. For the law is enacted not for the sake of
religion [not for holiness' sake, or because they do not know better;
they know very well that everybody is well acquainted with the
condition of the great cloisters, which we are able to name], but for
the sake of dominion, and this is wickedly given the pretext of
religion. Neither can anything be produced by sane men against these
most firmly established reasons. The Gospel allows marriage to those
to whom it is necessary. Nevertheless, it does not compel those to
marry who can be continent, provided they be truly continent. We
hold that this liberty should also be conceded to the priests, nor do
we wish to compel any one by force to celibacy, nor to dissolve
marriages that have been contracted.

We have also indicated incidentally, while we have recounted our
arguments, how the adversaries cavil at several of these; and we have
explained away these false accusations. Now we shall relate as
briefly as possible with what important reasons they defend the law.
First, they say that it has been revealed by God. You see the
extreme impudence of these sorry fellows. They dare to affirm that
the law of perpetual celibacy has been divinely revealed, although it