nor is it given to him. Hence they devise a mediam potentiam, that is, a power between the almighty power of God and the power of creatures, as being given to Christ according to his humanity through the exaltation, and as being less than the almighty power of God, and greater than the power of creatures.

17. That Christ according to his human spirit has a certain limit, how much he shall know, and that he knows no more than is due to him and necessary for the execution of his office as judge, to know.

18. That Christ has not a perfect knowledge yet of God and of all his works ;-although it is written concerning Christ: "In whom are hid all the treasures of wisdom and knowledge," Col. 2, 3.

19. That according to his human spirit, it is impossible for Christ to know what was from eternity, what now happens everywhere, and what is yet to occur in eternity.

20. We also reject and condemn the horrible explanation and blasphemous perversion of this passage, Matt. 28, 18: "All power is given unto me," &c.,-and the doctrine, that all power in heaven and 'on earth was restored to Christ according to his divine nature, in his resurrection and in his ascension to heaven; as if also according to his divinity he had laid it aside and abandoned it in the state of his humiliation. Through which doctrine, are not only perverted the words of the testament of Christ, but the door is also opened for the condemnable heresy of the Arians; so that ultimately the eternal divinity of Christ will be denied, and thus Christ together with our salvation, will be wholly and entirely lost, if this false doctrine is not contradicted from the invariable declarations of the divine word and of our universal Christian faith.

IX. OF CHRIST'S DESCENT INTO HELL.

Chief controversy concerning this article.

In reference to this article a dispute arose among several theologians professing the Augsburg Confession, and it was asked, when, and in what way, agreeably to our universal Christian faith, Christ the Lord descended to hell, whether it occurred before or after his death. Moreover, whether it took place according to the soul alone, or according to the divinity alone, or with body and soul, spiritually or corporeally. It was also disputed, whether this article should be referred to the passion, or to the glorious victory and triumph of Christ.

But since this, as well as the foregoing article, cannot be comprehended by the senses or by our reason, but must be received by faith alone: our unanimous opinion is, that there should be no disputation about this matter, but that it should be believed and taught in the most simple manner. And in reference to it, we follow the pious doctrine of doctor Luther, who explained this article in a manner altogether Christian, in a sermon at Torgau, A. D. 1533, &c., rejecting all useless and unnecessary questions, and admonishing all pious Christians to the pure simplicity of faith..

For it ought to be sufficient for us to know, that Christ descended into hell, and delivered all believers from the power of death and the devil, from eternal damnation, and from the jaws of hell; but how this was effected we should not curiously scrutinize, but we should reserve it for the world to come, where not only this point, but also others besides will be revealed to us, which we here simply believe, and cannot comprehend with our blind reason.

X. OF CHURCH USAGES.

Between the theologians of the Augsburg Confession, a controversy has also arisen concerning ceremonies or church usages which are neither commanded nor prohibited in the word of God, but are introduced into the church for the sake of good order and decorum.

The chief controversy concerning this article.

The main question however was, whether in time of persecution, and in case of confession, even if the enemy of the Gospel do not agree with us in doctrine, we might with clear conscience, upon the requirement and urgency of our adversary, re-establish certain abrogated ceremonies, which are in themselves things indifferent, and neither commanded nor prohibited of God, and thus conform with them in such ceremonies and indifferent things. The one party af firmed it, but the other denied it.

AFFIRMATIVE.

The right and the true doctrine and confession concerning this article.

1. For a determination of this controversy also, we believe, teach, and confess unanimously, that the ceremonies or church usages which are neither commanded nor prohibited in the word of God, but are instituted alone for the sake of decorum and good order, are

in and of themselves no divine service, nor any part of it, Matt. 15, 9: "But in vain they do worship me, teaching for doctrines the commandments of men."

2. We believe, teach, and confess, that the church of God, in all places and at all times, has power to alter such ceremonies according to their convenience, as it may be most useful and edifying to the church of God.

3. Yet that in this matter, all levity and offence be avoided, and that especially the weak in faith be spared with all diligence, 1 Cor. 8, 9; Rom. 14, 3.

4. We believe, teach, and confess, that in time of persecution, if a firm and clear confession of faith is required from us, we are not to yield to our enemies in these indifferent things, as the Apostle writes: "Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage," Gal. 5, 1. Again, "Be ye not unequally yoked together with unbe lievers; for what communion hath light with darkness?" 2 Cor. 6, 14. Again, "To whom we gave place by subjection, no not for an hour, that the truth of the Gospel might continue with you," Gal. 2, 5. For in such case, it is no longer concerning indifferent things, but concerning the truth of the Gospel and Christian liberty, lest manifest idolatry be confirmed and the weak in faith be offended. In these things we have nothing to conceal, but we must roundly confess them, and suffer in consequence of it, whatever God sends upon us, and whatever he may allow the enemies of his word to inflict on us.

5. We believe, teach, and confess also, that no church should condemn another because one observes more or less outward ceremonies which God has not commanded, than the other, if in other respects unity be preserved with each other in doctrine and in all its articles, as also in a right use of the holy sacraments, according to the wellknown saying: Dissonantia jejunii, non dissolvit consonantiam fidei; dissimilarity in fasts, should not dissolve the unity in faith.

NEGATIVE.

False doctrine concerning this article.

Accordingly we reject and condemn as wrong and contrary to the word of God, the doctrine in which it is taught:

1. That the commandments and ordinances of men should in themselves be held as a service to God, or as a part of divine service, ins the churches.

2. When such ceremonies, commandments, and ordinances are forced upon the church of God as necessary, contrary to her Christian liberty which she has in external things.

3. Again, that in time of persecution and public confession, we might comply with the enemies of the Gospel, in these indifferent things and ceremonies, or conform with them,-a thing which would be highly detrimental to truth.

4. Again, if such external ceremonies and indifferent things should be so abolished as to deprive the church of God of the privilege to use one or more of them in her Christian liberty, according to her own convenience, as it might be most useful to the church at any time.

XI. OF GOD'S FOREKNOWLEDGE AND ELECTION.

Concerning this article no public controversy has arisen among the theologians of the Augsburg Confession. But since it is a consolatory article, if rightly handled, and in order that no offensive dispu tation may arise in the progress of time, it is also explained in this work.

AFFIRMATIVE.

Pure and true doctrine concerning this article.

1. In the first place, the difference between the prescientia and predestinatio, or foreknowledge and eternal election of God, ought to be accurately observed.

2. For the foreknowledge of God is nothing else than that God knows all things before they come to pass, as it is written: "But there is a God in heaven that revealeth, and maketh known to the king Nebuchadnezzar what shall be in the latter days," Daniel 2, 28.

3. This foreknowledge pertains alike to the good and to the bad, but not as a cause of evil nor of sin, impelling men to wickedness. For sin originates from the devil and from the wicked, perverted will Nor is this foreknowledge the cause of the destruction of men; for this they ought to impute to themselves: but it only regulates the evil, and sets a limit to it, how long it shall endure, and that, all, notwithstanding it is evil in itself, shall contribute to the welfare of God's elect.

4. But the predestination, or eternal election of God, pertains alone to the good and beloved children of God; and it is a cause of their salvation, which he also procures, and orders that which be

longs to it. Upon this their salvation is so firmly founded, that the gates of hell cannot prevail against them, John 10, 28; Matt. 16, 18.

5. This predestination of God is not to be sought in God's secret counsel, but in the word of God, in which it is revealed.

6. But the word of God leads us to Christ, the book of life, in which are written and elected all that shall be eternally saved, as it is written: "According as he hath chosen us in Christ before the foundation of the world," Eph. 1, 4.

7. Christ calls to himself all sinners, and promises them alleviation; and it is his earnest desire that all men should come to him, and permit themselves to be assisted. To these he offers himself in the word, wishes them to hear it, and not to close their ears, or despise the word. And to this end he promises the aid, power, and operation of the Holy Spirit, that we may be permanent in faith and obtain eternal salvation.

8. We should, therefore, not judge concerning this our election to eternal life, either from our reason, or from the law of God, lest we should be led into a dissolute and licentious life, or fall into despair. For to judge according to our reason in this matter, excites pernicious thoughts in the hearts of men,-nor can they successfully resist these thoughts, while they follow their reason:-"If God has elected me to salvation, I cannot be condemned, let me do what I please." And on the other hand: "If I am not elected to eternal life, nothing good that I may do, can avail; it is all in vain."

9. But the true sentiment concerning predestination must be derived from the holy Gospel of Christ alone, in which it is clearly testified how "God hath concluded them all in unbelief, that he might have mercy upon all;" and "he is not willing that any should perish, but that all should come to repentance, and believe in Christ the Lord." Ezek. 33, 11, and 18, 23; Rom. 11, 32; 2 Pet. 3, 9; 1 John 2, 2.

10. Now this doctrine is useful and consolatory to him that regards the revealed will of God, and pursues the order which St. Paul in his Epistle to the Romans observed, who referred men to repentance, to an acknowledgment of sin, to faith in Christ, to divine obedience, before he spoke concerning the mystery of the eternal election of God.

11. But the text, Matt. 20, 16: "Many be called, but few chosen"-does not imply that God does not desire to save all men; but the reason is, because they either do not hear the word of God at all, but obstinately contemn it, closing their ears and hardening their hearts, and thus obstruct the ordinary means of the