a fervent prayer of confession, after which, when the audience has arisen, he repeats the promises of God to pardon truly penitent and believing souls; and warns all to guard against selfdeception or hypocrisy, because (he adds) the sins of hypocrites and unbelievers God will not pardon, notwithstanding their external confession.

In some of our churches the abovenamed visit of the people to the pastor for the purpose of private and personal interview with them, has become obsolete.

ARTICLE XII.

Of Repentance.

Concerning repentance they teach, that those who have relapsed into sin after baptism, may at any time obtain pardon, when they repent and that the church ought to grant absolution (restore to church privileges) such as manifest repentance.

But repentance properly consists of two parts. The one is contrition or dread on account of acknowledged sin. The other is faith, which is produced by the gospel, or by means of absolution : which believes that pardon for sin is bestowed for Christ's sake; which tranquillizes the conscience, and liberates it from fear. Such repentance must be succeeded by good works as its fruits.

They condemn the doctrine of such as deny, that those who have once been justified, may lose the Holy Spirit. In like manner those who contend, that some persons attain so high a degree of perfection in this life, that they cannot sin. They reject also those, who are unwilling to absolve (restore to church privileges) such as have backslidden after baptism, even if they repent: as also those who teach that remission of sins is not obtained through faith; but require us to merit grace by our good works.

The nature and constituent parts of true repentance, have already been discussed, in the consideration of the moral changes wrought in the mind of the sinner, by the Holy Spirit through the means of grace, (Art. VI.,) to which the reader is referred. By an enumeration of the constituent parts of repentance, taken in its general sense, the Confessors designed to Papists, who teach that

contradict the erroneous views of the repentance consists of these three parts, contrition of heart, oral confession to a priest, and satisfaction, by performing certain meritorious works of penance, prescribed by the priest.

The latter clause of this article touches on the doctrines of final perseverance and sinless perfection, both of which are rejected by the Confessors.

There is a slight variation between the phraseology of the German and the Latin original, in regard to the former of these opinions. The language of the latter we have given above; the German copy says: "We reject the opinion of those who teach, that such as have once become pious, cannot fall from grace." The sense of both readings is substantially the same. Both clearly refer to the doctrine of final perseverance; because all parties admitted the possibility of a believer's tempora

ry relapse into sin. The Latin original specifies this as an error of the Anabaptists. The followers of Zuingli are not also here referred to, because this doctrine formed no part of their creed; and the Institutes of Calvin were not yet in existence.1 When therefore we recollect, that Melancthon composed the Augsburg Confession out of the Torgau Articles which Luther had written, and that, when completed, it was submitted to the review, and received the entire sanction of Luther; we are unable to see any more reason to doubt, that at the time when this confession was presented, A. D. 1530, Luther had rejected the error here condemned, than that he had renounced the papal corruptions rejected in the same articles. The fact that his subsequent publications occasionally exhibit language inconsistent with this article of the Confession, only proves that this great master spirit of the Reformation, had not leisure, amid the overwhelming labours of his life, fully to systematize his views, and adjust his phraseology to the minute relations of the theological system."

The following extract, translated from his Hauspostille, by the Rev. Mr. Kurtz, the able editor of the Lutheran Observer, may serve as a specimen of Luther's language on this subject.

"For many be called but few chosen.'-Matt. 20: 16. Some put their own construction on these words and explain them thus: Many be called, that is, God tenders his grace to many, but few are chosen, that is, he bestows his grace on few, because few are to be saved. But this is indeed a wicked interpretation, for how is it possible for one, entertaining such ideas of the divine character, not to be an enemy of God, whose will alone, accord

1 They were first published in 1533.

2 On the question, whether Luther retained those doctrines afterwards known as the peculiarities of Calvin, see Schlosseri Lutherus Lutheranus; in which the author demonstrates the opinion above expressed, by copious citations from Luther's works on all the distinguishing points, and especially unconditional election and reprobation,

ing to this view, is wanting in order to his salvation? Moreover let this exposition be contrasted with that which a man will cherish after he shall have become experimentally acquainted with the Lord Jesus Christ, and it will be found to be nothing less than downright diabolical blasphemy.

"This passage has therefore an entirely different meaning. Many be called, &c. The Gospel is general and public, and designed for all and every one who will hear and accept it. God requires it to be proclaimed thus generally and publicly for the very purpose that all and every one may hear, believe and receive it, and be saved. But how do men act? precisely as is stated in the words under consideration: few are chosen, that is, few so demean themselves toward the Gospel that God can take pleasure in them. This is what is implied in not being chosen in Christ. Those are the chosen, those the persons that please God who hear the gospel diligently, believe in Christ, manifest their faith by their good works, and cheerfully submit to the sufferings brought upon them by the faithful practice of their religious duties. This is the true sense, which can perplex none, and is adapted to the reformation of all. On the other hand, those who believe that God is not anxious for the salvation of all, are in danger either of falling into despondency, or of becoming secure and reckless sinners, living like brutes, and thinking it is already decreed whether we are to be saved or not, why then should we concern ourselves about it?

"It is God's earnest will and desire from all eternity that all mankind may be saved and be made partakers of eternal glory, as Ezekiel 18th ch. has plainly declared, "Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live?" If then he desires the salvation of every sinner that lives and moves every where under the high and wide heavens, why should you, influenced by foolish thoughts suggested by the enemy, exclude and separate yourselves from the grace of God? Hauspost. domin. sept. fol. m. 62. 63. ed. Francof. ad. Vidar. 1548."

The other error, which the Confessors condemn in this Article is the belief of

Sinless Perfection.

Many enlightened advocates for the use of this phraseology at the present day, explain it in a manner perfectly consistent with the word of God, and seem inconsistent only in retaining the name, whilst they reject the thing. Others entertain opinions on this subject calculated to foster spiritual pride, and at variance with truly spiritual views of our own unworthiness. The point in question is not, whether believers can be perfectly sincere in their efforts to serve God: this is not only possible, but necessary to the character of a true believer. Nor is the question whether we can attain evangelical perfection, that is whether we can perform what is required of us in the gospel as the condition of salvation, viz. repentance, faith, and a constant effort to fulfil the whole law of God. But the point is, can a believer yield an absolutely perfect obedience to all the requisitions of the divine law, by the omission of not a single duty in thought, feeling, word and deed, and by the commission of no act of thought, feeling, word or deed, that is opposed to the all-perfect law of God? That we cannot attain this perfection in the present life is evident, from

1. The most unequivocal declarations of the sacred volume. St. John expressly pronounces that man the subject of self-deception, and void of truth, who professes to have no sin. The same doctrine is taught by the apostle James,2 who declares that in many things we all offend, and by other inspired pen-men.3

1 John 1: 8. If we say that we have no sin we deceive ourselves and the truth is not in us.

2 Ch. 3: 2. For in many things we offend altogether.

3 Eccles. 7: 20. For there is not a just man on earth, that doeth good and sinneth not. Prov. 20: 9. Who can say, I have made my heart clean, I am pure from my sin?