ceremonies are observed, except that in some places German are mixed with the Latin songs, which are added for the purpose of teaching the people; for ceremonies serve to teach the inexperienced. And not only Paul commandeth to use in the church a tongue which the people understand; but also it is constituted and ordained by the law of man.

The people are accustomed to use the sacrament together, if any be prepared for it; and that also doth increase the reverence and the religion of public ceremonies; for none are admitted and allowed to receive the sacrament, but such as are first examined. They are also admonished of the dignity and use of the sacrament, how great comfort it brings to fearful and trembling consciences, to the intent that they may learn to believe God, and ask and look for all good things from him.

This honour delights God; such use of the sacraments nourishes piety towards God. Therefore it does not appear that the mass is celebrated with more reverence among our adversaries than with us. It is undoubtedly and evidently known also that this hath been a common and very grievous complaint of all good men of a long season, that the masses have been shamefully abused and applied to lucre; and every man sees how wide this abuse doth appear in all temples, and by what sort of men masses are said, only for reward or stipend; how many celebrate contrary to the injunctions of the canons. But Paul grievously threatens those who treat the sacrament unworthily, when he says, 'whoso eateth this bread and drinketh this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.' Therefore when our priests were admonished of that sin, private masses ceased with us, because almost all private masses were done for lucre and advantage. And the bishops knew of these abuses well, and if they had corrected them in time, there would have been less dissension than there now is. Before, by reason of their dissimulation and unwillingness to hear and see what was amiss, they suffered many vices to creep into the church. Now they begin, when too late, to complain of the calamities and miseries of the church, when indeed all this tumult has arisen from no other source than these abuses, which were so manifest that they could be endured no longer. There are now great dissensions touching the mass and sacrament; and peradventure the world is punished for so long profaning and abusing masses, which the bishops have suffered for so many ages in the churches, when they both could and ought to have amended them: for it is written in the decalogue, that he that abuseth the name of God shall not be unpunished. But since the world began, nothing that God ever ordained hath been so abused and turned to filthy lucre as the mass has been. An opinion came in which increased private masses above measure: viz. that Christ by his passion did satisfy for original sin, but did institute and ordain the mass that it should be an oblation for daily sins, both mortal and venial. From this sprung a common opinion that the mass is a work that taketh away the sins of the quick and dead, by reason of the work wrought. Then arose the dispute whether one mass for many were as much worth as if for each individual a separate mass had been said. This disputation brought forth an infinite multitude of masses. Of these opinions our preachers and learned men gave warning that they dissented from holy scripture, and tarnished the glory of the passion of Christ. For the passion of Christ was an oblation and satisfaction not only for original sin, but also for all other sins; as it is written in the Hebrews, We are sanctified by the offering of the body of Jesus Christ once for all;' also by one oblation he hath perfected for ever them that are sanctified.' Also the scripture teaches, that we are justified before God by faith in Christ, when we believe that our sins are forgiven us for Christ's sake. Now if the mass takes away the sins of the quick and dead even by its own proper virtue, their justification is the work of masses and not of faith; which thing scripture denies. But Christ commands to do it in remembrance of him. Wherefore the mass was instituted, that faith in them that use the sacrament should remember what benefits it receives by Christ, and so should raise up and comfort the trembling and fearful conscience. For to remember Christ is to remember the

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benefits of Christ, and to think that, truly and in very deed, they are exhibited to us. Neither is it enough for us to remember the history; for this wicked men and Jews may remember. Wherefore the mass is to be celebrated that the sacrament may be administered to those who have need of comfort. Ambrose said, 'because I always sin, I ought always to take medicine.' Now forasmuch as the mass is such a communication of the sacrament, one common mass is kept by us every holy day; and also on other days, if any desire the sacrament, it is given to them that ask it. And this manner is not new in the church. For the old fathers before Gregory speak nothing of the private, but very much of the common, mass. Chrysostom says, That the priest standeth daily at the altar, and some he calls to communion, and others he keeps away.' And it appears by the old canons that some one priest did celebrate the mass, and from him all the other priests and deacons received the body of the Lord; for so are the words of the canon of Nice, Let deacons in order after the priests receive communion from the bishop or priests. And Paul, speaking of the communion, commands, that one should tarry for another that there may be a common participation. Forasmuch then as the mass, according to us, has the example of the church taken out of the holy scriptures and fathers, we trust that it cannot be improved; especially since the common and public ceremonies are, for the most part, kept in the usual way, only the number of masses is unlike; which, for great and manifest abuses, it were profitable at least to moderate. For in times past mass was not celebrated every day, not even in great congregations, and where most people assembled together, as the Tripartite history, lib. ix. cap. 38. testifies. Again, in Alexandria scriptures are read on Wednesdays and Fridays, and doctors expound them, and all things are done without the solemn custom of the oblation.

CHAPTER IV.
OF CONFESSION.

Confession is not done away in our churches; for the body of the Lord is not delivered to any except they are first examined and absolved. And the people are

most diligently instructed in the faith of absolution: of which before this time there was little mention. The people are taught to hold the absolution in great esteem; because it is the voice of God, and pronounced by His command. The power of the keys is highly extolled, by shewing how much comfort it brings to troubled consciences; and that God requires faith that we should give credence to that absolution as to a voice sounding from heaven; and that faith in Christ truly obtains and receives remission of sins.

Before this, satisfactions were too much magnified, but there was no mention of faith and the merits of Christ, and of the righteousness of faith; wherefore in this our churches are not to be blamed. For even our adversaries are compelled to admit, that the doctrine of penance is most diligently treated and opened by our divines. But concerning confession they teach that the enumeration of sins is not necessary; and that consciences are not to be charged with the care of reckoning up all faults, for it is impossible to rehearse all sins, as the prophet records, saying, Who can understand his errors?' Jeremiah also says, 'The heart of man is deceitful above all things, and desperately wicked.' Wherefore if no sins should be forgiven but those which can be rehearsed, consciences could never be quieted; for many sins they neither see nor remember. Also, old writers witness that the numbering of sins is not necessary, for, in the decrees, Chrysostom is cited speaking thus: I say not to thee that thou shew thyself openly, nor ac use thyself before others, but I wish thee to obey the prophet, saying, 'declare thy way before God;' therefore confess thy sins, with prayer, unto God the true judge. Lay open the sins not with the tongue, but with the memory of thy conscience,' &c. &c. And the gloss concerning penance acknowledges that confession is of human authority.

CHAPTER V.

OF DIVERSITY OF MEATS.

The doctrine was formerly inculcated, that the diversity of meats and other human traditions were useful in order to merit grace and make satisfaction for sin. Hence new fasts, new ceremonies, and new orders, were daily invented, and strenuously insisted on as necessary parts of worship, the neglect of which was attended with heinous guilt. Thus occasion was given to many scandalous corruptions in the church. In the first place, the grace of Christ and the doctrine concerning faith are thereby obscured. Yet these doctrines are inculcated in the gospel with great solemnity, the merits of Christ are represented as of the utmost importance, and faith in the Redeemer is placed far above all human merits. Hence the apostle Paul inveighs bitterly against the observance of the Mosaic ritual and human traditions, in order to teach us that we acquire righteousness and grace not by our own works, but by faith in Christ. This doctrine was however entirely obscured by the notion that grace must be merited by legal observances, fasts, diversities of meats, habits, &c. Secondly, such traditions were calculated to obscure the divine law; for these traditions are elevated far above the word of God. No one was regarded as leading a Christian life, who did not observe these holy days, and pray, and fast, and dress, in this peculiar manner. Truly good works were regarded as mere worldly matter, such as fulfilling the duties of our calling, the labours of a father to support his family and educate them in the fear of the Lord, that mothers should take charge of their children, that the government should rule the country, &c. Such works which God has commanded, were pronounced worldly and imperfect, but these traditions had the credit of being the only holy and perfect works. For these reasons, to the making of such traditions there was no end. Thirdly, these traditions became extremely burdensome to the consciences of men. For it was not possible to observe them all, and yet the people were taught to regard them as necessary parts of worship. Gerson asserts that many were thus driven to despair, and some put an end to their own existence, because they heard of no consolation in the grace of Christ. How much the consciences of men were perplexed on these subjects, is evident from the writings of those divines (summistis) who undertook to compile these traditions, and point out what was just and proper. So complicated an undertaking did they find it, that in the mean time the salutary doctrines of the gospel on more important subjects, such as faith and consolation in affliction, and others of like import, were totally neglected. Accordingly many pious men of those times complained that these traditions served only to excite contention and prevent devout souls from attaining the true knowledge of Christ. Gerson and several others uttered bitter complaints on this subject. And Augustin also complains, that the consciences of men ought not to be burdened with these numerous and useless traditions. Our divines were therefore compelled by necessity, and not by contempt of their spiritual superiors, to correct the erroneous views which had grown out of the misapprehension of these traditions. For the gospel absolutely requires that the doctrine of faith be steadily inculcated in the churches; but this doctrine cannot be rightly understood by those who expect to merit grace by works of their own appointment. We therefore teach that the observance of these human traditions cannot merit grace, or atone for sins, or reconcile us unto God; and ought therefore not to be represented as a necessary part of Christian duty. The proofs of this position are derived from scripture. Christ excuses his apostles for not observing the traditions, saying, 'In vain do they worship me, teaching for doctrines the commandments of men. As He calls this a vain service, it cannot be a necessary one. And, again, 'Not that which goeth into the mouth defileth a man.' (Matth. xv. 3, 9, 11.) Again, Paul says, 'The kingdom of God is not meat and drink.' (Rom. xiv. 17.) 'Let no man therefore judge you in meat or in drink.' (Col. ii. 16.) Peter says, 'Why tempt ye God to put a yoke upon the neck of the disciples which

neither our fathers nor we were able able to bear? But we believe that through the grace of our Lord Jesus Christ we shall be saved.' (Acts xv. 10, 11.) Here Peter expressly forbids that the consciences of men should be burdened with mere external ceremonies, either those of the Mosaic ritual or others. And Paul calls those prohibitions which forbid meats and to be married, 'doctrines of devils.' (1 Tim. iv. 1, 3.) For it is diametrically contrary to the gospel either to institute or perform such works with a view to merit pardon of sin, or under the impression that no one can be a Christian who does not observe them. The charge, however, that we forbid the mortification of our sinful propensities, as Jovian asserts, is groundless. For our writers have always given instruction concerning the cross which it is the duty of Christians to bear. We moreover teach, that it is the duty of every one, by fasting and other exercises, to avoid giving any occasion to sin, but not to merit grace by such works. But this watchfulness over our body is to be observed always, not on particular days only. On this subject Christ says, 'Take heed to yourselves lest at any time your hearts be overcharged with surfeiting.' (Luke xxi. 34.) Again, The devils are not cast out but by fasting and prayer. (Matth. xvii. 21.) And Paul says, 'I keep under my body, and bring it into subjection.' (1 Cor. ix. 27.) By which he wishes to estimate, that this bodily discipline is not designed to merit grace, but to keep the body in a suitable condition for the several duties of our calling. We do not therefore object to fasting itself, but to the fact that it is represented as a necessary duty, and that specific days have been fixed for its performance.

CHAPTER VI.

OF MONASTIC Vows.

In speaking of Monasticism it will be requisite to consider the light in which it has been viewed, the disorders which have occurred in monasteries, and the fact that many things are yet daily done in them contrary both to the word of God and the papal directions. In the time of St. Augustin the monastic life was optional; subsequently, when the doctrine and the discipline of monasteries were corrupted, vows were invented, in order that the evil might be remedied as it were by a species of incarceration. In addition to these monastic vows, other burdens were invented, by which persons were oppressed even during their minority. Many adopted this mode of life through ignorance, who, though of riper years, were fully acquainted with their infirmity. All these, in whatever way they may have been enticed or coerced into these vows, are compelled to remain, although even the papal regulations would liberate many of them. This severity has frequently been censured by many pious persons in former times; for they well knew that both boys and girls were often thrust into these monasteries merely for the purpose of being supported. They saw also the deplorable consequences of this course, and many have complained that the canons have been so grossly violated. Monastic vows were also represented in a very improper light. They were represented as equal to baptism, and as a method of deserving pardon and justification before God, yea as being not only a meritorious righteousness, but also the fulfilment of the commands and counsels of the gospel. They also taught that the monastic life was more meritorious than all the professions which God appointed: such as that of minister, civil officers, &c. as their own books will prove, and they cannot deny. In short, he that has been enticed into a monastery, will learn but little of Christ. Formerly schools were kept in monasteries, in which the scriptures and other things were taught, so that ministers and bishops could be selected from them. Now they pretend that the monastic life is so meritorious in the sight of God, as to be a state of perfection far superior to those modes of life which God himself has commanded. In opposition to all this we teach, that all who do not feel inclined to a life of celibacy, have the power and right to marry. Their vows to the contrary cannot annul the command of God: nevertheless, to avoid fornication, 'let every

man have his own wife, and let every woman have her own husband.' (1 Cor. vii. 2.) To this course we are urged and compelled, both by the divine precepts, and the general nature of man, agreeably to the declaration of God himself; It is not good for man to be alone, I will make him an help meet for him.' (Gen. ii. 18.) Although the divine precept concerning marriage already absolves many from their monastic vows, our writers assign many other reasons to demonstrate that they are not binding. Every species of worship invented by men, without a divine precept, in order to merit justification and grace, is contrary to the gospel and the will of God. As Christ himself says, 'But in vain do they worship me, teaching for doctrines the commandments of men.' (Matt. xv. 9.) Coincident with this is the doctrine of Paul, that we should not seek our righteousness in our own services, invented by men; that true righteousness in the sight of God must be sought in faith, and in our confidence in the mercy of God through Christ, his only Son. But it is notorious, that the monks represent their fictitious righteousness as amply sufficient to merit the pardon of sin and divine grace. But what is this else than to rob the merits of Christ of their glory, and to deny the righteousness of faith? Hence it follows, that these vows were unjust and a false worship, and of course not binding. For a vow to do any thing contrary to the divine command, that is an oath improper in itself, is not obligatory, as even the canons declare; for an oath cannot bind us to sin.' St. Paul says to the Galatians, Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.' (Gal. v. 4.) Those therefore who would be justified by their vows, have abandoned the grace of God through Christ; for they rob Christ of his glory, who alone can justify us, and transfer this glory to their vows and monastic life. It is moreover a corruption of the divine law and of true worship, to hold up the monastic life to the people as the only perfect one. For Christian perfection consists in this, that we love and fear God with all our heart, and yet combine with it sincere reliance and faith in him through Christ: that it is our privilege and duty to supplicate the throne of grace for such things as we need in all our trials, and in our respective callings; and to give diligence in the performance of good works. It is in this that true perfection consists, and the true worship of God, but not in begging, or in a black or a white cap. This extravagant praise of celibacy, is calculated to disseminate among the people erroneous views on the sanctity of the married life. Examples are on record, of persons who abandoned their wives and children, and business, and shut themselves up in a monastery, under the vain impression that thus they came out from the world, and led a holier life. They forgot that we ought to serve God according to his own directions, and not the inventions of men.

CHAPTER VII.

OF THE POWER OF THE CHURCH.

There have been great disputes respecting the power of bishops, in which many men have injuriously mingled together the power of the church and the power of the sword. From this confusion the greatest wars and commotions have proceeded; while the pontiffs, relying upon the power of the keys, have not only instituted new modes of worship-have not only, with reservation of cases, and with violent communications, burdened consciences; but have also attempted to transfer the kingdoms of the world, and to take away the empire from emperors. Well disposed and learned men have long since reproved these vices in the church. Therefore our preachers, for the comforting of consciences, have been compelled to shew the difference between the ecclesiastical power, and the power of the sword; and have taught that both of them are, because of God's commandment, to be had in great reverence and honour as the highest benefits of God upon earth. And thus our learned men think that the power of the keys, or the power of the bishop, is, according to the gospel, a power to preach the gospel, to remit and retain sins, and