who in like manner teaches, that we obtain grace and are justified before God, through faith in Christ, and not by works, as his whole book, "De Spiritu et Litera," clearly shows. Although this doctrine is despised very much by the thoughtless, yet it will be found that it is very consoling and salutary to timid and alarmed consciences; for our consciences cannot secure tranquillity and peace by works, but through faith alone, when they feel in themselves an assurance that for Christ's sake they have a merciful God; as Paul says, Rom. v. 1: "Being justified by faith, we have peace with God." "Heretofore this consolation was not administered in sermons, but the wretched consciences of men were driven upon works of their own, and various works were taken in hand; for conscience drove some into monasteries, with the hope of acquiring grace there by a monastic life; others devised works of another kind, for the purpose of meriting grace and of making satisfaction for sins. Many of these have experienced that peace could not be secured by these things. It was for this reason necessary to preach and enforce with diligence this doctrine of faith in Christ, that it might be known that through faith alone, without merit, the grace of God is secured.

It is also inculcated that the faith here spoken of is not the faith which devils and the ungodly possess, who believe the historical fact that Christ has suffered and risen from the dead; but it is the true faith-the faith which believes that we obtain grace and the forgiveness of sins through Christ. And hence, whoever knows that he has a merciful

God through Christ, knows God, calls upon him, and is not without God, like the Gentiles. For the devil and the ungodly do not believe the article concerning the remission of sins; for this reason they are enemies to God, unable to call upon him, or to hope for anything good from him; and, as just now shown, the Scripture, speaking of faith, does not style faith such a knowledge as devils and wicked men possess; for it is taught concerning faith, in Hebrews ii. 1, that to have merely a knowledge of the facts of history is not faith, but to have confidence in God that we shall receive his promises. And Augustine also reminds us that we should understand the word faith in Scripture to mean a confidence in God that he is merciful to us, and not a mere knowledge of the fact-a knowledge which devils also possess.

It is taught, further, that good works should and must be performed, not with a view of placing confidence in them as meriting grace, but in accordance with his will and for the glory of God. Faith alone constantly secures grace and forgiveness of sins. And because the Holy Spirit is given through faith, the heart becomes qualified to perform good works. For before this, while it is without the Holy Spirit, it is too weak; besides, it is in the power of Satan who urges frail human nature to many sins: as we see among the philosophers, who, resolving to live honorably and unblamably, were unable to effect it, and fell into many great and open sins. So it happens with all men who attempt, without true faith, and without the Holy Spirit, to govern themselves by their own

cerning faith does not deserve censure as discouraging good works, but should much rather be applauded as teaching the performance of good works, and as offering assistance by which good works may be performed. For without faith, and out of Christ, the nature and ability of man are much too weak to do good works, to call upon God to have patience in sufferings, to love his neighbor, faithfully to execute commissions, to be obedient, to avoid evil lusts. Such exalted and righteous works cannot be performed without the assistance of Christ, as He himself says, John xv. 5: "Without me ye can do nothing."

ARTICLE XXI.—Of the Worship of Saints.

Concerning the Worship of Saints, it is taught by us that we should remember the Saints, in order to strengthen our faith when we see how grace was conferred on them, and how assistance was afforded them through faith; and also to derive examples from their good works for every vocation; even as your Imperial Majesty, in waging war against the Turks, may follow successfully and devoutly the example of David; for both hold royal offices, the shelter and protection of which subjects require. But from Scripture it cannot be shown that we should invoke the Saints or seek help from them. For there is but one Reconciler and Mediator appointed between God and man, Jesus Christ, 1 Tim. ii. 5, who is the only Saviour, High Priest, Propitiator, and Intercessor before God, Rom. iii. 25, and viii. 34. He alone has promised us to hear our prayers; and the highest worship according to the Scripture is to seek and

call on Jesus Christ from the heart, in every necessity and affliction; 1 John íi. 1: “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous."

This is about the substance of the doctrine which is preached and taught in our churches for the due instruction, Christian edification, peace of conscience, and improvement of be lievers. For, as we did not feel willing to place in the greatest and most imminent danger before God our own souls and consciences by the abuse of the Divine Name and Word, or transmit to our children and descendants, and entail upon them, any other doctrine than that of the pure Divine Word and Christian truth; and as these doctrines are clearly taught in the Holy Scripture, and besides, are neither contrary nor in opposition to the universal Christian or to the Roman Church, so far as may be observed from the writings of the Fathers, we think that our adversaries cannot disagree with us in the foregoing Articles. Those, therefore, act altogether unkindly, hastily, and contrary to all Christian unity and love who resolve in themselves, without any authority of divine command or of Scripture, to exclude, reject, and avoid us all as heretics. For the controversy and contention principally refer to traditions and abuses. If then there is no real error or deficiency in the principal Articles, and if this our confession is scriptural and Christian, even were there error aniong us on account of traditions, the bishops should demean themselves more gently; but we hope to assign "indisputable grounds and reasons why some traditions and abuses have been

V.-Enchiridion, or the Smaller Catechism of Dr. Martin Luther.

1. THE TEN COMMANDMENTS,

In the plain form in which they are to be taught hy the head of a family.

THE FIRST COMMANDMENT.

I am the Lord thy God. Thou shalt have no other gods before me.

Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my command

ments.

What is meant by this commandment?

We should fear, love, and trust in God above all things.

THE SECOND COMMANDMENT.

Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain. What is meant by this commandment?

We should so fear and love God as not to curse, swear, conjure, lie, or deceive by His name; but call upon Him in every time of