strength, though they were of sufficient age. Being
thus ensnared, they were compelled to remain, even though some could
have been freed by the kind provision of the Canons. And this was more
the case in convents of women than of monks, although more consideration
should have been shown the weaker sex. This rigor displeased many good
men before this time, who saw that young men and maidens were thrown
into convents for a living. They saw what unfortunate results came of
this procedure, and what scandals were created, what snares were cast
upon consciences! They were grieved that the authority of the Canons in
so momentous a matter was utterly set aside and despised. To these evils
was added such a persuasion concerning vows as, it is well known, in
former times displeased even those monks who were more considerate. They
taught that vows were equal to Baptism; they taught that by this kind of
life they merited forgiveness of sins and justification before God. Yea,
they added that the monastic life not only merited righteousness before
God but even greater things, because it kept not only the precepts, but
also the so-called "evangelical counsels."

Thus they made men believe that the profession of monasticism was far
better than Baptism, and that the monastic life was more meritorious
than that of magistrates, than the life of pastors, and such like,
who serve their calling in accordance with God's commands, without any
man-made services. None of these things can be denied; for they appear
in their own books. [Moreover, a person who has been thus ensnared and
has entered a monastery learns little of Christ.]

What, then, came to pass in the monasteries? Aforetime they were schools
of theology and other branches, profitable to the Church; and thence
pastors and bishops were obtained. Now it is another thing. It is
needless to rehearse what is known to all. Aforetime they came together
to learn; now they feign that it is a kind of life instituted to
merit grace and righteousness; yea, they preach that it is a state of
perfection, and they put it far above all other kinds of life ordained
of God. These things we have rehearsed without odious exaggeration, to
the end that the doctrine of our teachers on this point might be better
understood.

First, concerning such as contract matrimony, they teach on our part
that it is lawful for all men who are not fitted for single life
to contract matrimony, because vows cannot annul