hope, of the dignity of civil affairs of consolation of sorely
tried consciences. Hence Gerson and some other theologians
have grievously complained that by these strivings concerning
traditions they were prevented from giving attention to a
better kind of doctrine. Augustine also forbids that men's
consciences should be burdened with such observances, and
prudently advises Januarius that he must know that they are to
be observed as things indifferent; for such are his words.

Wherefore our teachers must not be looked upon as having taken
up this matter rashly or from hatred of the bishops, as some
falsely suspect. There was great need to warn the churches of
these errors, which had arisen from misunderstanding the
traditions. For the Gospel compels us to insist in the
churches upon the doctrine of grace, and of the righteousness
of faith; which, however, cannot be understood, if men think
that they merit grace by observances of their own choice.

Thus, therefore, they have taught that by the observance of
human traditions we cannot merit grace or be justified, and
hence we must not think such observances necessary acts of
worship. They add hereunto testimonies of Scripture. Christ,
Matt. 15, 3, defends the Apostles who had not observed the
usual tradition, which, however, evidently pertains to a
matter not unlawful, but indifferent, and to have a certain
affinity with the purifications of the Law, and says, 9: In
vain do they worship Me with the commandments of men. He,
therefore, does not exact an unprofitable service. Shortly
after He adds: Not that which goeth into the mouth defileth a
man. So also Paul, Rom. 14, 17: The kingdom of God is not meat