does not signify a mere historical belief, such as wicked men and devils have; but that in addition to a historical belief, it includes an acquaintance with the consequences of the history, such as remission of sins, by grace through Christ, righteousness, &c. &c.

Now he who knows that the Father is reconciled to him through the Son, possesses a true acquaintance with God, confides in his providence and calls upon his name: and is therefore not without God, as are the Gentiles. For the devil and wicked men cannot believe the article concerning the remission of sins. But they hate God as an enemy, do not call upon his name, nor expect any thing good at his hands. Augustine, in speaking of the word faith, admonishes the reader that in scripture this word does not signify mere knowledge, such as wicked men possess, but that confidence or trust by which alarmed sinners are comforted and lifted up.

We moreover teach that the performance of good works is necessary, because it is commanded of God, and not because we expect to merit grace by them. Pardon of sins and grace are obtained only by faith. And because the Holy Spirit is received by faith; the heart of man is renovated and new affections produced, that he may be able to perform good works. Accordingly Ambrosius states, faith is the source of holy volitions and

to

an upright life. For the faculties of man, unaided by the Holy Spirit, are replete with sinful propensities, and too feeble perform works that are good in the sight of God. They are moreover under the influence of Satan, who urges men to various crimes, and impious opinions and manifest offences; as may be seen in the examples of the philosophers who though they endeavoured to lead perfectly moral lives, failed to accomplish their design, and were guilty of many notorious crimes. Such is the imbecility of man, when he undertakes to govern himself by his own strength, without faith and the Holy Spirit.

From all this it is manifest, that our doctrine, instead of deserving censure for the prohibition of good works, ought much rather to be applauded, for teaching the manner in which truly good works can be performed. For without faith, human nature is incapable of performing the duties either of the first or second table. Without it, man does not call upon God, nor expect any thing from him, but seeks refuge amongst men and reposes on human aid. Hence, when faith and confidence in God are wanting, all evil desires and human schemes reign in the heart; as Christ says, Without me ye can do nothing, John 15., and the church responds, Without thy favour, there is nothing good

in man.

The subject of this article has been discussed under the head of Justification, and the several parts of Christian duty.

ARTICLE XXI.

Of the Invocation of Saints.

Concerning the invocation of saints our churches teach, that the saints ought to be held in remembrance, in order that we may, each in his own calling, imitate their faith and good works; that the emperor may imitate the example of David, in carrying on war to expel the Turks from our country; for both are kings. But the sacred volume does not teach us to invoke saints or to seek aid from them. For it proposes Christ to us as our only Mediator, propitiation, high priest and intercessor. On his name we are to call, and he promises, that he will hear our prayers, and highly approves of this worship, viz. that he should be called upon in every affliction, 1 John 2: If any one sin, we have an advocate with the Father, &c.

This is the substance of our doctrines, from which it is evident, that they contain nothing inconsistent with the scriptures, or opposed either to the Catholic (universal,) or to the Roman church, so far as they accord with scripture. Under these circumstances, those certainly judge harshly, who would have us regarded as heretics. But the dif ference of opinion between us relates to certain abuses, which have crept into the churches without any good authority; in regard to which, if we do differ, the bishops ought to treat with lenity and tolerate us, on account of the confession, which we have just made. For, even the canons of the church are not so rigid, as to require every where a uniformity of rites; nor have the rites of all the churches ever been the same. Nevertheless, the ancient rites of the church we have in general carefully retained. For it is a slanderous charge, that all the ancient customs and institutions are abolished in our churches. But there was a general complaint, that some abuses had crept into the customary rites; and these, because we could not with a good conscience retain them, we have in part corrected.

The subject of the invocation of saints and angels having been discussed under the head of Angels, the reader is referred

thither.

In their concluding remarks the Confessors term these articles fere summa doctrinae, (pretty much the substance of our doctrines,) thus intimating that they did not present it as a complete system of divinity, and implying that in some non-essential points they may hereafter find it necessary to make additional changes. This was in fact done in some measure by the Reformers themselves; but still more by the different Lutheran churches in the several countries of Europe since that time.

In this conclusion as well as the last several articles of the Confession, the Latin copy from which we translate, differs somewhat from the German.

The Corruptions in the Catholic Church, which the
Reformers corrected.

In addition to the preceding Confession of their faith, the Confessors also submitted to the Diet a list of the corruptions which had crept into the Roman church and which had been corrected by them. As this list of abuses corrected, is seldom found annexed to the modern editions of the Confessions, and will moreover not be entirely superfluous at the present day, we here present them to the American reader, from the authentic German edition of Dr. Baumgarten.

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