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
thespirit 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