nt. Cf. p.
224, and note.

[10] i. e., By thinking of the nature of confession.

[11] The reader of this minute classification of sins, which
could be duplicated out of almost any manual of casuistry, may
judge for himself whether Luther was correct in calling it a
"riot of distinctions."

[12] Luther steadily maintained that the Ten Commandments were a
complete guide to holy living and that every possible sin his
prohibited somewhere in the Decalogue. See, beside the various
smaller treatises (_Kurze Unterweisung wie man beichten soll_
(1518), _Kurze Form des zehn Gobte_ (1520), etc.), the large
Discourse on Good Works, below, pp. 184 ff.

[13] The writings mentioned are found in the _Weimar Ed._, Vol I,
pp. 250 ff, 258 ff, 398 ff. See above, p. 75, note 1.

[14] The _Sentences_ of Peter the Lombard was the standard
text-book of Medieval theology.

[15] "On True and False Penitence," now universally admitted not
to have been written by St. Augustine, but passing under his name
till after the Reformation.

[16] That part of the liturgy of the Mass in which the miraculous
transformation of the elements into the Body and Blood of Christ
is believed to take place.

[17] i. e., Of the sacrament of confession.

[18] The fixed hours of daily prayer observed in the monasteries,
afterward applied to the liturgy for these services, viz., the
Breviary. The daily reading of this breviary at the appointed
hours is required of all clergy.

[19] An Italian saint, d. 482, noted for the strictness and
severity of his ascetic practices.

[20] Professor of the University of Paris; one of the most
popular and famous of the later Scholastics. He died 1429.

[21] Vulgate, "_Cor ejus paratus est_."

[22] We would say, "the whole thing in a nutshell."

[23] i. e., Sins for which the confessor was not allowed to grant
absolution without reference to some higher Church authority, to
whose absolution they were "reserved." See Introduction, p. 79.

[24] The power to "bind and loose" (Matt. 16:19), i. e., to
forgive and to retain sins (John 20:23).

[25] The Roman Church distinguished between the "guilt" and the
"penalty" of sin. It was thought possible to forgive the former
and retain the latter. Submission to the penalty is
"satisfaction." See Introduction to XCV. Theses, p. 19.

[26] _Votum satisfactionis_. It was and is the teaching of the
Roman Church that, where the actual reception of any sacrament is
impossible, th