of sins made by Christ, and to these sayings of Christ our Lord: "Verily, verily I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation; but hath passed from death unto life. John v. 24. Again, He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean." John xiii. 10. Now, that which is recorded of the spirits or souls of the dead sometimes appearing to them that are alive, and craving certain duties of them, whereby they may be set free: we count those apparitions among the delusions, crafts, and deceits of the Devil, who, as he can transform himself into an angel of light, so he laboureth tooth and nail either to overthrow the true faith, or else to recal it into doubt. The Lord, in the Old Testament, forbade to enquire the truth of the dead, and to have any thing to do with spirits. Deut. xviii. 10, 11. And to the glutton, being bound in torments, as the truth of the Gospel doth declare, is denied any return to his brethren: the oracle of God pronouncing, and saying, "They have Moses and the Prophets, let them hear them. If they hear not Moses and the Prophets, neither will they believe, if one shall arise from the dead." Luke xvi. 29; 31.

II. FROM THE CONFESSION OF BASLE.

Art. 5. Sect. 3. The Church of Christ doth herein labour all that she can, to keep the bonds of peace and love in unity. Therefore she doth by no means communicate with sects, and the rules of orders, devised to make a difference of days, meats, apparel, and ceremonies.

Also, from Art. 10. Sects. 1, 2. No man can prohibit that which Christ himself hath not prohibited. For this cause we know that auricular confession, holy-days dedicated to saints, and such like things, had their beginning of men, and were not commanded of God; as, on the other side, we know that the marriage of Ministers was not forbidden.

Also, the same Art. Sect. 4. And again, no man can forbid those things which God hath permitted: therefore we think that it is not by any means forbidden to receive meats with thanksgiving.

III. FROM THE CONFESSION OF BOHEMIA.

Hitherto pertain, first, those things which are to be found in

Chapter 15, about the middle, concerning the Keeping of Holy Days and Fasts :

In like sort many of the ancient ceremonies, and such as were brought in by custom, so near as may be, are retained among us even at this day. Of this sort be certain days appointed for feasts and holy-days, the Matins, that is, morning sermons, evening assemblies, the Lord's days, which be holy-days, and special feastdays added thereunto, which are consecrated to the celebrating of the works of Christ, as to his Nativity, Passion, Resurrection; &c. and such as be dedicated to the remembrance of holy men, as of the Virgin Mary, of the Apostles, and of other saints, and chiefly of those saints, of whom there is mention in the holy Scriptures.* And all these things be done of us, that the word of God may be taught, that God may be worshipped and served, and that he may be glorified among us.

To this place also is to be referred that which followeth, taken out of Chapter 17:

In like sort also our Ministers, (as it is meet for Christian men to do,) to the glory and praise of God, do celebrate holy-days consecrated to the Virgin, and the remembrance of her; do make and sing godly and Christian songs of her;t and with pleasure, and diligently, and that they may confirm themselves, rehearse those great things wherewith God hath adorned her above all other women. And they all rejoice one with another, and shew themselves most thankful for the salvation which is born unto mankind;

• As certain Churches do so far submit themselves to the infirmity of them with whom they be conversant, as to observe these things, though they do disagree very much, yea, though they be altogether contrary in the manner thereof: so most Churches, not being compelled by any such necessity, have, without the offence of other Churches, utterly abolished even these things also, not only as unprofitable, but as hurtful.

+ Herein also let the Churches use their liberty, to edifying; and let that be very carefully avoided in this singing, which hath happened in extolling the praises chiefly of the Virgin Mary: lest that, whilst God seemeth to be praised in his saints, the saints being transformed into idols, the worship which is due to God alone be again transferred unto them. Howbeit they truly seem to be the wiser, who do not suffer any thing to be either taught or sung in the Church of God, beside the word of God, interpreted in the tongue peculiar to the people and who in singing do keep this mean, that the greatest part of the time may be spent, rather in hearing than in singing, of the word of God; and that that which is sung may be so sung, that the minds may rather be instructed, than the cars delighted with any broken music.

and with all Christian people they confess and profess that she is happy, and they praise God for all these things. And so much as lieth in them, they do faithfully follow and imitate the holy life and good manners of that Virgin, and they do indeed execute that which she commandeth to them that ministered in the Marriage at Cana, John ii. 5. and do always desire to be in heaven with her. And all these things they do according to the meaning of the holy Scriptures.

And, a little after. And thus do we teach that the saints are truly worshipped,* when the people, on certain days, at a time appointed, do come together to the service of God, and do call to mind and meditate upon the benefits of God, which he hath bestowed upon holy men, and through them upon his Church; and therewithal do admonish themselves concerning their calling, or place which they have held, their doctrine, faith, life, and exercises of godliness, and the last end of their life that they may be as it were built up in the same truth by the word of God, and may praise God, and give him thanks for those men, and in their name, and may sing profitable songs, and such as are free from superstition,† and may raise and stir up themselves to the like obedience, imitation of their faith, their works and deeds, their godliness, holiness, and honesty; and that they may call upon God, that he would vouchsafe to give unto them to enjoy their company and fellowship, as well here in the time of grace, as hereafter in eternal glory. All which things are in few words comprehended in the Epistle to the Hebrews, where it is said: "Remember them which have the oversight over you, which have declared unto you the word of God: whose faith follow, considering what hath been the end of their conversation." Heb. xiii. 7.

Chapter 18. Of Fasting.

Touching true and Christian fasting, we teach, that it is an outward work of faith, comprehending in it worship; which is done by exercising the body to abstinence, joining therewithal prayers, and giving of alms; and that it is due to God alone: Matt. vi. 18. and that among Christians, according as their strength will suffer, and their affairs and businesses require and permit, at what time soever

Here also, look to the first observation upon this Confession.

See the second observation upon this Confession; and the whole of the Second Section, wherein is intreated of the lawful honour of saints.

"

That ye may give Now fasting doth

they use it, in any society, either general or particular, it must be done without hypocrisy or superstition, as the holy Scriptures do witness. And Paul, among other things, doth thus write of it: "Let us approve ourselves as the Ministers of God, by fasting," &c. 2 Cor. vi. 4, 5. And Christ saith, "Then they shall fast." Luke v. 35. And again, Paul saith, in another place, yourselves to fasting and prayer." 1 Cor. vii. 5. not consist in the choice of meat which a man useth, but in the moderate use of meat, and in exercising, chastising, and bringing under the unruly flesh before God. And chiefly the matter consisteth in the spirit and in the heart to wit, how, for what cause, with what intent and purpose, a man doth fast; and how, and by what mean, the godly may exercise a wholesome and acceptable fast unto God. And, on the other side, when they should not fast, but rather should take heed that they do not fast, it is expressed in the Prophet, Isa. lviii. 4. and manifestly taught of Christ himself. Matt. vi. 16.

What is to be thought of the choice and difference of meats, every man ought to learn out of the doctrine of Christ; that by this mean what doubt soever is on this point, it may be taken away, and decided. "Then Christ called the multitude unto him, and said, Hear, and understand. That which goeth into the mouth defileth not the man, but that which cometh out of the mouth, that defileth the man ;" Matt. xv. 10, 11; Mark vii. 14, 15. that is, maketh him guilty. Also, out of the doctrine of the Apostle, whose words are thus: "I am persuaded through the Lord Jesus, that nothing is unclean of itself; but unto him that judgeth any thing to be unclean, to him it is unclean. But if thy brother be grieved for thy meat, now walkest not thou charitably. Destroy not him with thy meat, for whom Christ died. For the kingdom of God is not meat nor drink, but righteousness, and peace, and joy in the Holy Ghost." Rom. xiv. 14, 15; 17. Christians indeed are not tied to any law in this case; yet so, that they be not an offence to the weaker sort: therefore the Apostle addeth; "All things indeed are pure, but it is evil for the man which eateth with offence." Rom. xiv. 20. And in another place he writeth; "Meat doth not make men acceptable to God: for neither if we eat, are we the better; neither if we eat not, are we the worse." 1 Cor. viii. 8.

IV. FROM THE CONFESSION OF FRANCE.

Art. 24. To conclude, we think that Purgatory is a feigned thing, coming out of the same shop, whence also monastical vows, pilgrimages, the forbidding of marriage, the use of meats, a ceremonial observation of certain days, auricular confession, indulgences, and such like things have proceeded: by which things certain men have thought that they do deserve favour and salvation. But we do not only reject all those things, for a false opinion of merit added thereunto, but also because they are the inventions of men, and a yoke laid upon the consciences of men, by men's authority.

V. FROM THE CONFESSION OF ENGLAND.

Art. 14. towards the end. And as for the brags they are wont to make of their Purgatory, though we know it is not a thing so very lately risen amongst them, yet is it no better than a blockish* and old wives' device. Augustine indeed sometime saith, 'there is such a place: In Psalmum lxxxv. sometime he denieth not but there may be In Enchiridio, cap. 67. sometime he doubteth: De Civitate Dei, lib. 21. cap. 26. sometime again he utterly denieth that there is any at all, and thinketh that men are therein deceived by a certain natural good-will they bear their friends departed. Contra Pelagianos, lib. Hypognost. 5. But yet of this one error hath there grown up such a harvest of mass-mongers, that, the masses being sold abroad commonly in every corner, the temples of God became shops, to get money; and silly souls were persuaded that nothing was more necessary to be bought: indeed there was nothing more gainful for these men to sell, &c.

VI. FROM THE CONFESSION OF AUGSBURG.

Of Abuses that be taken away, Article 4.— Of Difference between Meats, and such like Popish Traditions.

In this corporal life, we have need of traditions, that is, of the distinctions of times and places, that all things may be done orderly in the Church, as Paul willeth : "Let all things be done in order, and so as is meet and decent." 1 Cor. xiv. 40. Therefore the Church hath her traditions; that is, she appointeth at what times, and where, the Church shall come together. Unto this civil end

• Blockish; that is, foolish: such as might be expected from a block head.— EDITOR.