Smalkald Articles,1 which were published seven years after this Confession, in 1537, Luther declares the papal mass to be a most momentous and abominable corruption, because it militates directly and powerfully against the fundamental doctrine (justification by faith in Jesus Christ)." Speaking of these corruptions the Confessors use the following language: "Therefore we teach that it is no sacrifice for original and other sins, such sacrifice being found in the death of Christ alone according to the Scriptures. For thus it is written to the Hebrews, that Christ offered the sacrifice of himself once, and thereby made satisfaction for all sin. It is an unheard of innovation to teach, that the death of Christ atoned only for original sin, and not for other sins; it is therefore to be hoped, that the chastisement of this error will not be deemed unduly severe."

"Again, the apostle Paul teaches that we obtain the divine favour by faith, and not by works.3 Now this is in direct contradiction to the mass, by which work men vainly expect to obtain grace; for it is notorious that the mass is used to obtain pardon of sins and other divine blessings, not for the priests alone, but for other (absent) persons dead or alive, and for the whole world."

"Thirdly, the holy sacrament was not instituted in order that we might thereby make an offering for sin, for this has already been made; but to confirm our faith and quiet our conscience, being thus reminded that grace and the pardon of sin has been adjudged to us by the Saviour."

1 Art. II.

3 Rom. 3: 25.

2 Heb. 9: 26. 28. 10: 10, 14.

CHAPTER IV.

Of Confession.

On the subject referred to in this chapter, the views of the Confessors were given and animadverted on in Article XI of the Confession.

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 holydays, 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 oth

ers uttered bitter complaints on this subject. And Augustine 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 excuses1 his apostles for not observing the traditions, saying, In vain do they worship me, teaching for doctrines the commandments of As he calls this a vain service, it cannot be a necessary And, again, Not that which goeth into the mouth, defileth a man.2 Again Paul says, The kingdom of God is not meat and drink. Let no man therefore judge you in meat or in drink,* &c. Peter says, Why tempt ye God to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of our Lord Jesus Christ we shall be saved.5 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."6 For it is diametrically contrary to the gospel either to institute or perform such works with a view to merit pardon

men.

one.

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. Again, The devils are not cast out except by fasting and prayer. And Paul says, I keep under my body and bring it into subjection,3 by which he wishes to intimate, 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.

2

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

1 Luke 21: 34.

2 Matth. 17: 21.

31 Cor. 9: 27.