CONCORD—in which the doctrines concerning the Person of Christ, the Lord’s Supper, etc., are set forth in all their details; he thus repeats anew his cordial acceptance of the doctrines contained therein. In a letter of thanks addressed to Dr. Mentzer, of Giessen (Book VI., Part II., Letter 7), he expressly rejects the serious doctrinal errors of Schwenkfeldt respecting the Scriptures, the Person of Christ, the two Sacraments, etc., and adds: “These errors have been publicly condemned and rejected, partly in the Augsburg Confession, and partly in the Formula of Concord, after the pure doctrine was firmly established.” He concurs, of course, in the condemnation of such errors.—In Letter 8, of the same Book, addressed to Dr. Piscator, of Jena, he says: “I call on the great God, the Searcher of hearts, as my witness, that it was not in my mind, in anything which I have written, to depart from the true religion of the Augsburg Confession and the Formula of Concord, and that I had no intention to disseminate erroneous opinions, much less to defend any which conflicted with the Symbolical Books of our Church.” § 25. On his death-bed he repeated anew, as we have seen, that he continued, as heretofore, to adhere faithfully to the pure evangelical doctrine. In the two copies of his last will and testament, of the years 1610 and 1616, he solemnly declares that he had always held with full consciousness and understanding the doctrines of the Augsburg Confession and the Formula of Concord, and never departed from their contents either in his public teaching or his private views, that he never would adopt any other faith, and that he prayed that the grace of God might sustain him in this frame of mind until his last hour should come. The singularly emphatic manner in which, on every appropriate occasion—and many of such occurred—he declared his sincere belief in the peculiar and distinctive doctrines of the Lutheran Church, in all their details, as set forth in her SYMBOLICAL BOOKS, by no means proceeded from a narrow-minded sectarian feeling. “Christ is all, and in all” (Col. 3:11)—these apostolic words indicate the spirit of Arndt’s religion. He could not sympathize with the Papist, who robs Christ of the glory which belongs exclusively to his atoning work—not with the Unitarian, who attempts to dethrone Him—not with the fanatic, who, even when honest, is misguided by passion and spiritual pride—not with the unbeliever, who flees from the shame of the cross—not even with his Reformed fellow-Christians, whose merits he readily acknowledged, but whose rejection of the Lutheran doctrine respecting the Person of Christ and the Lord’s Supper, as set forth especially in the Formula of Concord, grieved his soul. He had found the precious Gospel truth, which constituted his life, to be identical with the creed of his Church, and with _that_ creed alone, in all its glorious fulness. He could