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 reason. For Daniel, 11, 37, ascribes to the kingdom of Antichrist this mark, namely, the contempt of women. Fifthly. Although the adversaries do not defend the law because of superstition, [not because of its sanctity, as from ignorance], since they see that it is not generally observed, nevertheless they diffuse superstitious opinions, while they give a pretext of religion. They proclaim that they require celibacy because it is purity. As though marriage were impurity and a sin, or as though celibacy merited justification more than does marriage! And to this end they cite the ceremonies of the Mosaic Law, because, since under the Law, the priests, at the time of ministering, were separated from their wives, the priest in the New Testament, inasmuch as he ought always to pray, ought always to practise continence. This silly comparison is presented as a proof which should compel priests to perpetual celibacy, although, indeed, in this very comparison marriage is allowed, only in the time of ministering its use is interdicted. And it is one thing to pray; another, to minister. The saints prayed even when they did not exercise the public ministry; nor did conjugal intercourse hinder them from praying.