stand that which is said, read, or sung, and the spirit may receive fruit thereby to comfort the mind, and to confirm faith, and to stir up love.

VIII.—FROM THE CONFESSION OF SUEVELand.

Chapter 21. Of the Singing and Prayers of Ecclesiastical Men.

And for that cause, to wit, that men should not wink at that offending of God, which might be committed under a colour of his service, (than which nothing can offend him more grievously,) our Ministers have condemned the most of those things, which were used in the singings and prayers of Ecclesiastical men. For it is but too manifest that these have degenerated from the first appointment and use of the Fathers. For no man, which understandeth the writings of the ancient Fathers, is ignorant of this, that it was a custom among them, wisely to rehearse, and also to expound, a few Psalms, with some chapter of the Scripture; whereas now-a-days many Psalms are chanted, for the most part without understanding, and of the reading of the Scripture there be only the beginnings of Chapters left unto us, and innumerable things are taken up one after another, which serves rather for superstition, than for godliness. Therefore our Ministers did first of all denounce this, that many things, which were contrary to the Scriptures, are mingled with holy prayers and songs; as that those things are attributed to saints departed, which are proper to Christ alone; namely, to free us from sins and other discommodities, and not so much to obtain, as to give us the favour of God, and all kind of good things. Secondly, that they are increased so infinitely, that they cannot be sung or rehearsed with an attentive mind: whereas it is nothing but a mocking of God, whatsoever we do in his service without understanding. Lastly, that these things also were made meritorious works, and to be sold for no small price; to say nothing hereof, that, against the express commandment of the Holy Ghost, all things are there said and sung in that tongue which not only the people doth not understand, but many times also, not they themselves, which do live of those kinds of singing and prayers.

382

THE SIXTEENTH SECTION.

OF HOLY DAYS, FASTS, AND CHOICE OF MEATS; AND OF THE VISITATION OF THE SICK, AND THE CARE THAT IS TO BE HAD FOR THE DEAD.

I. FROM THE LATTER CONFESSION OF Helvetia.

Chapter 24. Of Holy Days, Fasts, and Choice of Meats. Although religion be not tied unto time, yet can it not be planted and exercised without a due dividing and allotting out of time unto it. Every Church therefore doth choose unto itself a certain time, for public prayers, and for preaching of the Gospel, and for the celebration of the Sacraments: and it is not lawful for every one to overthrow this appointment of the Church at his own pleasure. For except some due time and leisure were allotted to the outward exercise of religion, without doubt men would be quite drawn from it by their own affairs. In regard hereof, we see that, in the ancient Churches, there were not only certain set hours in the week appointed for meetings, but that also even the Lord's day itself, ever since the Apostles' time, was consecrated to religious exercises, and unto a holy rest; which also is now very well observed of our Churches, for the worship of God, and increase of charity. Yet herein we give no place unto the Jewish observation of the day, or to any superstitions. For we do not account one day to be holier than another, nor think that mere rest is of itself liked of God. Besides we do celebrate and keep the Lord's day, and not the Sabbath, and that with a free observation.

Moreover, if the Churches do religiously celebrate the memory of the Lord's Nativity, Circumcision, Passion, Resurrection, and of his Ascension into heaven, and sending the Holy Ghost upon his disciples, according to Christian liberty, we do very well approve of it. But as for Festival days, ordained to men, or saints departed, we cannot allow of them. For indeed such Feasts must be referred to the first table of the Law, and belong peculiarly unto God. To conclude, these Festival days, which are appointed to saints, and abrogated of us, have in them many gross things, unprofitable, and not to be tolerated. In the mean time we confess, that the remembrance of saints, in due time and place, may be to good use and profit commended unto the people in sermons, and the holy examples of holy men set before their eyes, to be imitated of all.

Now, the more sharply that the Church of Christ doth accuse surfeiting, drunkenness, and all kind of lusts and intemperance, so much the more earnestly it doth commend unto us Christian fasting. For fasting is nothing else but the abstinence and temperance of the godly, and a watching and chastising of our flesh, taken up for the present necessity, whereby we are humbled before God, and withdraw from the flesh those things, whereby it is cherished, to the end it may the more willingly and easily obey the Spirit. Wherefore they do not fast at all, that have no regard of those things, but do imagine that they fast, if they stuff their bellies once a day, and for a set or prescribed time do abstain from certain meats, thinking that by this very work wrought they please God, and do a good work. Fasting is a help of the prayers of the saints, and of all virtues : but the Fasts, wherein the Jews fasted from meat, and not from wickedness, pleased God nothing at all, as we may see in the books of the Prophets.

Now fasting is either public or private. In old time they celebrated public Fasts in troublesome times, and in the afflictions of the Church : wherein they abstained altogether from meat unto the evening, and bestowed all that time in holy prayers, the worship of God, and repentance. These differed little from mournings and lamentations; and of these there is often mention made in the Prophets, and especially in the 2nd Chapter of Joel. Such a Fast should be kept at this day, when the Church is in distress. Private fasts are used of every one of us, according as every one feeleth the Spirit weakened in him: for so far forth he withdraweth that which might cherish and strengthen the flesh. All fasts ought to proceed from a free and willing spirit, and such a one as is truly humbled, and not framed to win applause and liking of men, much less to the end that a man might merit righteousness by them. But let every one fast to this end, that he may deprive the flesh of that which would cherish it, and that he may the more zealously serve God.

The Fast of Lent hath testimony of antiquity, but none out of the Apostles' writings; and therefore ought not, nor cannot, be imposed on the faithful. It is certain that in old time there were divers manners and uses of this Fast; whereupon Irenæus, a most ancient writer, saith, Some think that this Fast should be observed one day only, others two days, but others more, and some forty days. Which variety of keeping this Fast began not now in our times, but long before us; by those, as I suppose, which, not simply holding

that which was delivered them from the beginning, fell shortly after into another custom, either through negligence or ignorance.' Moreover, Socrates, the writer of the History, saith, 'Because no ancient record is found concerning this matter, I think the Apostles left this to every man's own judgment, that every one might work that which is good, without fear or constraint.'

Now as concerning the choice of meats, we suppose that, in fasting, all that should be taken from the flesh, whereby the flesh is made more lusty, wherein it doth most immoderately delight, and whereby it is most of all pampered, whether they be fish, spices, dainties, or excellent wines. Otherwise we know that all the creatures of God were made for the use and service of men. All things which God made are good, Gen. i. 31. and are to be used in the fear of God, and with due moderation, without putting any difference between them. For the Apostle saith, "To the pure, all things are pure" Tit. i. 15. and also, "Whatsoever is sold in the shambles, eat ye, and ask no question, for conscience' sake." 1 Cor. x. 25. The same Apostle calleth the doctrine of those, which teach to abstain from meats, "the doctrine of devils;" for that "God created meats to be received of the faithful, and such as know the truth, with thanksgiving: because that whatsoever God hath created, it is good, and is not to be refused, if it be received with giving of thanks." 1 Tim. iv. 1; 3, 4. The same Apostle to the Colossians reproveth those, which by an overmuch abstinence will get unto themselves an opinion of holiness. Col. ii. 20-23. Therefore we do altogether mislike the Tatians, and the Encratites, and all the disciples of Eustathius, against whom the Gangryan Synod was assembled.

Also, out of the 15th Chapter, towards the end :—Of Comforting and Visiting the Sick.

Seeing that men do never lie open to more grievous temptations, than when they are exercised with infirmities, or else are sick and brought low with diseases; it behoveth the Pastors of the Churches to be never more vigilant and careful for the safety of the flock, than in such diseases and infirmities. Therefore let them visit the sick betimes, and let them be quickly sent for of the sick, if the matter shall so require: let them comfort and confirm them in the

*There were two Councils held at Gangres, in Paphlagonia: the former, in A. D. 324, or 325; the latter, in a. D. 375.- EDITOR.

true faith finally, let them strengthen them against the dangerous suggestions of Satan. In like manner let them pray with the sick person at home in his house; and, if need be, let them make prayers for the sick in the public meeting: and let them be careful, that they may have a happy passage out of this life. As for Popish visiting with the extreme unction, we have said before that we do not like of it, because it hath many absurd things in it, and such as be not approved by the canonical Scriptures.

Chapter 26. Of the Burial of the Faithful, and of the Care which is to be had for such as are Dead; of Purgatory, and the Appearing of Spirits.

The Scripture willeth that the bodies of the faithful, as being temples of the Holy Ghost, which we truly believe shall rise again at the last day, should be honestly, without any superstition, committed to the earth; and besides, that we should make honourable mention of them which have godlily died in the Lord, and perform all duties of love to such as they leave behind them, as their widows and fatherless children. Other care to be taken for the dead, we teach none. Therefore we do greatly mislike the Cynics, who neglected the bodies of the dead, or did very carelessly and disdainfully cast them into the earth, never speak so much as a good word of the deceased, nor any whit regarded those whom they left behind them. Again, we condemn those which are too much and preposterously officious toward the dead; who, like Ethnics, do greatly lament and bewail their dead, (we do not discommend that moderate mourning, which the Apostle doth allow, 1 Thess. iv. 13. but judge it an unnatural thing to be touched with no sorrow;) and do sacrifice for the dead, and mumble certain prayers, not without their penny for their pains; thinking by these their duties to deliver these their friends from torments, wherein being wrapped by death, they suppose they may be rid out of them again by such lamentable songs. For we believe that the faithful, after bodily death, do go directly unto Christ, and therefore do not stand in need of helps or prayers for the dead, or any other such duty of them which are alive. In like manner we believe, that the unbelievers be cast headlong directly into hell, from whence there is no return opened to the wicked by any duties of those which live.

But as touching that which some teach concerning the fire of Purgatory, it is flat contrary to the Christian faith, (I believe the remission of sins, and life everlasting,') and to the absolute purgation