prohibition in order that there should be a distinguishing mark of the order, this very reason ought to move us not to assent to the adversaries, even though we would be disposed in other respects to comply with their custom. There are other distinguishing marks of the order of priests and of the people, but it is not obscure what design they have for defending this distinction so earnestly. That we may not seem to detract from the true worth of the order, we will not say more concerning this shrewd design. They also allege the danger of spilling and certain similar things, which do not have force sufficient to change the ordinance of Christ. [They allege more dreams like these for the sake of which it would be improper to change the ordinance of Christ.] And, indeed, if we assume that we are free to use either one part or both, how can the prohibition [to use both kinds] be defended? Although the Church does not assume to itself the liberty to convert the ordinances of Christ into matters of indifference. We indeed excuse the Church which has borne the injury [the poor consciences which have been deprived of one part by force], since it could not obtain both parts; but the authors who maintain that the use of the entire Sacrament is justly prohibited, and who now not only prohibit, but even excommunicate and violently persecute those using an entire Sacrament, we do not excuse. Let them see to it how they will give an account to God for their decisions. Neither is it to be judged immediately that the Church determines or approves whatever the pontiffs determine, especially since Scripture prophesies concerning the bishops and pastors to effect this as Ezekiel says, 7, 28: The Law shall perish from the priest [there will be priests or bishops who will know no command or law of God]. Part 28 Article XXIII (XI): _Of the Marriage of Priests._