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 than the fathers of the Church. The proceedings of the first day then terminated. On the second day the representatives of Tábor raised the question of the celebration of mass. They demanded that the ceremonies connected with it should be shortened and simplified, as their long duration prevented the people from listening to the preaching of the Word of God which was so necessary. They strongly blamed the custom of reciting or singing before the people words in a foreign language which they could not understand. They then formulated other grievances, and demanded the suppression of the masses for the dead (the “requiems”), which, they said, had only been established by the Pope Pelagius in 568. They finally denied the existence of purgatory, and stated that it had been unknown in the primitive Church. In their reply the divines of Prague stated that under the penalty of eternal damnation all were obliged to obey, not only the laws and regulations of the apostles and fathers of the Church, but also those of the Church, even if they were evil and depraved, as long as they were reasonable and not obviously opposed to God’s law. It is evident that the moderate party, which wished above all things to maintain its connection with the universal Church, here laid down a principle which it would be very difficult to define. The Táborites then declared that the ritual of the Church of Prague was in many points contrary to Scripture, and that it required to be amended. They further stated that the masters of the university had quoted in defence of their ritual the words of theologians with whom they did not agree on other points, and they (the Táborites) would in future dispense with vestments, as the Praguers had failed to prove that it was obligatory or even lawful to use them. The next subject discussed was the Lord’s Supper.