After that year and till 1521, the “_Operationes in Psalmos_” prove both his desire for a positive religion and his own earnestness in directing others to lead a Christian life;[5] the doctrine of Justification therein advocated was admitted by him, even in his old age, to have been “faithfully set forth.”[6] As other examples which certainly do not go to prove any conscious tendency towards theological radicalism, we may mention his work on the Ten Commandments and the Our Father, which he published in 1520 for the unlearned and for children;[7] the sermons, which he continued the whole year through; various discourses which he published in 1519, such as that on the Twofold Justice,[8] in which he treats of the indwelling of Christ in man; that on Preparation for Death, where he inculcates the use of Confession, of the Supper and even of Extreme Unction, teaching that hope is to be placed in Christ alone, and that Saints are to be honoured as followers of Christ;[9] finally, many other writings, sermons, letters, already dealt with, dating from the time prior to the change. In view of the statements of this sort with which Luther’s early works teem we cannot accept the assertion that the words “Christ, Gospel, Faith and Conscience” were merely intended by Luther to lend a “semblance of religion” to his negations, and were, on his lips, mere biblical phrases. Louis Saltet, a Catholic historian of the Church, is right in his opinion concerning this new theory: “A negative Lutheranism dominant from 1517 to 1521 is something not vouched for by history”; that the author of the new teaching “had arrived at something very much like theological nihilism is a supposition which there is nothing to prove.”[10]