in hoc negotio sequamur piam D. Lutheri doctrinam, qui: hunc articulum in concione, Torgæ habita {Anno, etc. XXXIII.), pie admodum explicuit, omnes inutiles et curiosas quæstiones præcidit, atque ad piam fidei simplicitatem omnes Christianos adhortatus est. in this respect let us follow the godly teaching of Dr. Luther, who, in his discourse held at Torgau in the year 1533, unfolded this article in a most godly wise, cutting short all curious questions, and exhorting all Christians to the pious simplicity of faith. Satis enim nobis esse debet, si sciamus, Christum ad inferos descendisse, infernum omnibus credentibus destruxisse, nosque per ipsum e potestate mortis et Satanæ, ab æterna damnatione, atque adeo e faucibus inferni ereptos. Quo autem modo hæc effecta fuerint, non curiose scrutemur, sed hujus rei cognitionem alteri seculo reservemus, ubi non modo hoc mysterium, sed alia multa, in hoc vita simpliciter a nobis credita, revelabuntur, quæ captum cæcæ nostra rationis excedunt. For it ought to be enough for us to know that Christ descended into hell, that he destroyed hell for all believers, and that we through him have been snatched from the power of death and Satan, from eternal damnation, and even from the jaws of hell. But in what way these things have been brought to pass let us not curiously inquire, but let us reserve the knowledge of this thing to another world, where not only this mystery, but many other things also which in this life have been simply believed by us, shall be revealed, things which exceed the reach of our blind reason. Art. X. Art. X. DE CEREMONIIS ECCLESIASTICIS, OF ECCLESIASTICAL CEREMONIES, Quæ vulgo Adiaphora seu res mediæ et indifferentes vocantur. Which are commonly called Adiaphora, or things indifferent. Orta est etiam inter theologos Augustanæ Confessionis controversia de ceremoniis seu ritibus Ecclesiasticis, qui in Verbo Dei neque præcepti sunt, neque There has also arisen among the divines of the Augsburg Confession a controversy touching ecclesiastical ceremonies or rites, which are neither enjoined nor forbidden in the
prohibiti, sed ordinis tantum et decori gratia in Ecclesiam sunt introducti. Word of God, but have been introduced into the Church merely for the sake of order and seemliness. Status Controversiæ. Statement of the Controversy. Quæsitum fuit, num persecutionis tempore, et in casu confessionis (etiamsi adversarii nobiscum in doctrina consentire nolint) nihilominus salva conscientia aliquæ abrogatæ ceremoniæ, quæ per se indifferentes, et a Deo neque mandatæ neque prohibitæ sint, postulantibus id et urgentibus adversariis, iterum in usum revocari possint, et an hoc modo cum Pontificiis in ejusmodi ceremoniis et adiaphoris conformari recte queamus. Una pars hoc fieri posse affirmavit, altera vero negavit. It has been asked whether in time of persecution and a case of confession (even though our adversaries will not agree with us in doctrine), nevertheless with a safe conscience, certain ceremonies already abrogated, which are of themselves indifferent, and neither commanded nor forbidden by God, may, on the urgent demand of our adversaries, again be re-established in use, and whether we can in this way rightly conform with the Papists in ceremonies and adiaphora of this sort. The one part has affirmed that this might be done, the other has denied it. Affirmativa. Affirmative. Sincera doctrina et confessio de hoc Articulo. Sound doctrine and confession touching this Article. I. Ad hanc controversiam dirimendam unanimi consensu credimus, docemus, et confitemur, quod ceremoniæ sive ritus Ecclesiastici {qui Verbo Dei neque præcepti sunt, neque prohibiti, sed tantum decori et ordinis causa instituti} non sint per se cultus divinus, aut aliqua saltem pars cultus divini. Scriptum est enim (Matt. xv. 9): 'Frustra I. For the better taking away of this controversy we believe, teach, and confess, with unanimous consent, that ceremonies or ecclesiastical rites (such as in the Word of God are neither commanded nor forbidden, but have only been instituted for the sake of order and seemliness) are of themselves neither divine worship, nor even any part of divine worship. For it is written
colunt me, docentes doctrinas, mandata hominum.' (Matt. xv. 9): 'In vain they do worship me, teaching for doctrines the commandments of men.' II. Credimus, docemus, et confitemur, Ecclesiæ Dei, ubivis terrarum, et quocunque tempore, licere, pro re nata, ceremonias tales mutare, juxta eam rationem, quæ Ecclesiæ Dei utilissima, et ad ædificationem ejusdem maxime accommodata judicatur. II. We believe, teach, and confess that it is permitted to the Church of God any where on earth, and at whatever time, agreeably to occasion, to change such ceremonies, in such manner as is judged most useful to the Church of God and most suited to her edification. III. Ea tamen in re omnem levitatem fugiendam et offendicula cavenda, in primis vero infirmorum in fide rationem habendam, et iis parcendum esse censemus. III. We judge, nevertheless, that in this matter all levity should be avoided and matters of offense be guarded against, and that especially account should be taken of the weak in the faith, and forbearance shown towards them (1 Cor. viii. 9; Rom. xiv. 13). IV. Credimus, docemus, et confitemur, quod temporibus persecutionum, quando perspicua et constans confessio a nobis exigitur, hostibus Evangelii in rebus adiaphoris non sit cedendum. Sic enim Apostolus inquit (Gal. v. 1): 'Qua libertate Christus nos liberavit, in ea state, et nolite iterum jugo servitutis subjici.' Et alibi (2 Cor. vi. 14): 'Nolite jugum ducere cum infidelibus,' etc. 'Quæ enim est societas luci ad tenebras?' etc. Item (Gal. ii. 5): 'Quibus neque ad horam cessimus subjectione, ut veritas Evangelii permaneret apud vos. In IV. We believe, teach, and confess that in times of persecution, when a clear and steadfast confession is required of us, we ought not to yield to the enemies of the Gospel in things indifferent. For thus speaks the Apostle (Gal. v. 1): 'Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.' And elsewhere (2 Cor. vi. 14): 'Be not unequally yoked together with unbelievers,' etc. 'For what concord hath light with darkness?' Also (Gal. ii. 5): 'To whom we gave place by subjection, no, not for an hour; that
tali enim rerum statu non agitur jam amplius de adiaphoris, sed de veritate Evangelii, et de libertate Christiana sarta tectaque conservanda, et quomodo cavendum sit, ne manifeste idololatria confirmetur, et infirmi in fide offendantur. In hujusmodi rebus nostrum certe non est, aliquid adversariis largiri: sed officium nostrum requirit, ut piam et ingenuam confessionem edamus, et ea patienter feramus, quæ Dominus nobis ferenda imposuerit, et hostibus Verbi Dei in nos permiserit. the truth of the Gospel might remain with you.' For in such a state of things it is no longer a question of adiaphora, but of the restoration and maintenance of the truth of the Gospel and of Christian liberty, and of how care may be taken lest idolatry be manifestly strengthened and the weak in the faith be caused to stumble. In matters of this sort it is certainly not our part to concede any thing to our adversaries, but our duty requires that we should show forth a godly and frank confession, and patiently bear those things which the Lord may have laid upon us to bear, and may have suffered our enemies to do against us. V. Credimus, docemus, et confitemur, quod Ecclesia alia aliam damnare non debeat, propterea, quod hæc vel illa plus minusve externarum ceremoniarum, quas Dominus non instituit, observet; si modo in doctrina ejusque articulis omnibus, et in vero Sacramentorum usu sit inter eas consensus. Hoc enim vetus et verum dictum est: Dissonantia jejunii non dissolvit consonantiam fidei. V. We believe, teach, and confess that one Church ought not to condemn another because it observes more or less of external ceremonies, which the Lord has not instituted, provided only there be consent between them in doctrine and all the articles thereof, and in the true use of the sacraments. For so runneth the old and true saying: 'Dissimilarity of fasting does not destroy similarity of faith.' Negativa. Negative. Falsæ doctrinæ de hoc Articulo rejectio. Rejection of false doctrine touching this Article. Repudiamus atque damnamus hæc falsa et Verbo Dei contraria dogmata: We repudiate and condemn the following false dogmas as repugnant to the Word of God:
I. Quod humanæ traditiones et constitutiones, in Ecclesiasticis rebus, per se, pro cultu Dei, aut certe pro parte divini cultus sint habendæ. I. That human traditions and constitutions in things ecclesiastical are of themselves to be accounted as divine worship, or at least as a part of divine worship. II. Quando ejusmodi ceremoniæ et constitutiones Ecclesiæ Dei coactione quadam tanquam necessariæ obtruduntur, et quidem contra libertatem Christianam, quam Ecclesia Christi in rebus ejusmodi externis habet. II. When ceremonies and constitutions of this kind are by a sort of coercion obtruded upon the Church as necessary, and that contrary to the Christian liberty which the Church of Christ has in external matters of this sort. III. Cum asseritur, quod tempore persecutionis, quando clara confessio requiritur, hostibus Evangelii in observatione ejusmodi rerum adiaphorarum gratificari, et cum ipsis pacisci et consentire liceat: quæ res cum detrimento veritatis cælestis conjuncta est. III. When it is asserted that in time of persecution, when a clear confession is required, it is permitted to gratify the enemies of the Gospel in the observation of adiaphora of this sort, and to covenant and agree with them, which thing is attended with detriment of the heavenly truth. IV. Cum externæ ceremoniæ, quæ indifferentes sunt, ea opinione abrogantur, quasi Ecclesiæ Dei liberum non sit, pro re nata, ut judicaverit ad ædificationem utile esse, hanc vel illam ceremoniam, ratione libertatis Christianæ, usurpare. IV. When external ceremonies, which are indifferent, are abrogated under the opinion that it is not free to the Church of God, as occasion demands, to use this or that ceremony by the privilege of its Christian liberty as it shall judge to be useful to edification.
Art. XI. Art. XI. DE ÆTERNA PRÆDESTINATIONE ET ELECTIONE DEI. OF THE ETERNAL PREDESTINATION AND ELECTION OF GOD. De hoc articulo non quidem publice mota est controversia inter Augustanæ Confessionis Theologos: sed tamen cum hic articulus magnam piis mentibus consolationem adferat, si recte et dextre explicetur, visum est eundem in hoc scripto declarare, ne forte temporis progressu disputationes aliquæ cum offendiculo conjunctæ de hoc re exoriantur. Touching this article there has not, indeed, arisen any public controversy among the divines of the Augsburg Confession; but nevertheless, inasmuch as this article brings great consolation to pious minds, if it be rightly and skillfully expounded, it has seemed good to set forth the same in this writing, lest perchance, in process of time, certain disputations leading to offense should arise thereupon. Affirmativa. Affirmative. Sincera doctrina de hoc Articulo. Sound doctrine touching this Article. I. Primum omnium est, quod accurate observari oportet, discrimen esse inter præscientiam [Vorsehung], et prædestinationem, sive æternam electionem [ewige Wahl] Dei. I. First of all, it ought to be most accurately observed that there is a distinction between the foreknowledge and the predestination or eternal election of God. II. Præscientia enim Dei nihil aliud est, quam quod Deus omnia noverit, antequam fiant, sicut scriptum est (Dan. ii. 28): 'Est Deus in coelo, revelans mysteria, qui indicavit tibi Rex Nabuchodonosor, quæ ventura sunt in novissimis temporibus.' II. For the foreknowledge of God is nothing else than this, that God knows all things before they come to pass, as it is written (Dan. ii. 28): 'There is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days.' III. Hæc præscientia simul ad bonos et malos pertinet, sed interim non est causa mali, neque est causa peccati, quae, hominem III. This foreknowledge of God extends both to good and evil men; but nevertheless it is not the cause of evil, nor is it the cause of sin,
ad scelus impellat. Peccatum enim, ex diabolo, et ex hominis prava et mala voluntate oritur. Neque hæc Dei præscientia causa est, quod homines pereant; hoc enim sibi ipsis imputare debent: sed præscientia Dei disponit [ordnet] malum, et metas illi constituit, quousque progredi et quam diu durare debeat, idque eo dirigit, ut, licet per se malum sit, nihilominus electis Dei ad salutem cedat. impelling man to crime. For sin arises from the devil, and from the depraved and evil will of man. Nor is this foreknowledge of God the cause why men perish, for this they ought to impute to themselves. But the foreknowledge of God disposes evil and sets bounds to it, how far it may proceed and how long endure, and directs it in such wise that, though it be of itself evil, it nevertheless turns to the salvation of the elect of God. IV. Prædestinatio vero, seu æterna Dei electio, tantum ad bonos et dilectos filios Dei pertinet; et hæc est causa ipsorum salutis. Etenim eorum salutem procurat, et ea, quæ ad ipsam pertinent, disponit. Super hanc Dei prædestinationem salus nostra ita fundata est, ut inferorum portæ eam evertere nequeant (John x. 28; Matt. xvi. 18). IV. But the predestination or eternal election of God extends only to the good and beloved children of God, and this is the cause of their salvation. For it procures their salvation, and appoints those things which pertain to it. Upon this predestination of God our salvation is so founded that the gates of hell can not prevail against it (John x. 28; Matt. xvi. 18). V. Hæc Dei prædestinatio non in arcano Dei consilio est scrutanda, sed in Verbo Dei, in quo revelatur quærenda est. V. This predestination of God is not to be searched out in the hidden counsel of God, but is to be sought in the Word of God, in which it is revealed. VI. Verbum autem Dei deducit nos ad Christum, is est liber ille vitæ, in quo omnes inscripti et electi sunt, qui salutem æternam consequuntur. Sic enim scriptum est (Eph. i. 4): 'Elegit nos in Christo, ante mundi constitutionem.' VI. But the Word of God leads us to Christ, he is that book of life in which all are inscribed and elected who attain eternal salvation. For thus it is written (Eph. i. 4): 'He hath chosen us in Christ before the foundation of the world.'