in the almighty hand of our Savior Jesus
Christ, from which no one can pluck us, John 10, 28. Hence Paul also
says, Rom. 8, 28. 39: 'Because we have been called according to the
purpose of God, who will separate us from the love of God in Christ?'
[Paul builds the certainty of our blessedness upon the foundation of the
divine purpose, when, from our being called according to the purpose of
God, he infers that no one can separate us, etc.]" (1079, 45.) "This
article also affords a glorious testimony that the Church of God will
exist and abide in opposition to all the gates of hell, and likewise
teaches which is the true Church of God, lest we be offended by the
great authority [and majestic appearance] of the false Church, Rom. 9,
24. 25." (1079, 50.)

Especially in temptations and tribulations the doctrine of eternal
election reveals its comforting power. We read: "Moreover, this doctrine
affords glorious consolation under the cross and amid temptations,
namely, that God in His counsel, before the time of the world determined
and decreed that He would assist us in all distresses [anxieties and
perplexities], grant patience, give consolation, excite [nourish and
encourage] hope, and produce such an outcome as would contribute to our
salvation. Also, as Paul in a very consolatory way treats this, Rom. 8,
28. 29. 35. 38. 39, that God in His purpose has ordained before the time
of the world by what crosses and sufferings He would conform every one
of His elect to the image of His Son, and that to every one his cross
shall and must work together for good, because they are called according
to the purpose, whence Paul has concluded that it is certain and
indubitable that neither tribulation nor distress, nor death, nor life,
etc., shall be able to separate us from the love of God which is in
Christ Jesus, our Lord." (1079, 48.)

XXI. Luther and Article XI of the Formula of Concord.

234. Luther Falsely Charged with Calvinism.

Calvinists and Synergists have always contended that Luther's original
doctrine of predestination was essentially identical with that of John
Calvin. Melanchthon was among the first who raised a charge to this
effect. In his _Opinion_ to Elector August, dated March 9, 1559, we
read: "During Luther's life and afterwards I rejected these Stoic and
Manichean deliria, when Luther and others wrote: All works, good and
bad, in all men, good and bad, must occur as they do. Now it is apparent
that such sp