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.3 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.2 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.

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 31 Cor. 9: 27.

1 Luke 21: 34.

2 Matth. 17: 21.

papal directions. In the time of St. Augustine 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 mar

ry. 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. 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.

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 will of God. As Christ himself says, But in vain do they worship me, teaching for doctrines the commandments of men.3 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.

4

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. Those therefore who would be justified by their vows, have abandoned the grace of God through Christ; for

1 1 Cor. 7:2.

3 Matth. 15: 9.

2 Gen. 2: 18.

4 Gal. 5: 4.