iaphoris_ as follows:
Hardly ever has a Christian denied Christ without endeavoring to deceive
both God and himself as to his motives. "But one must also consider, as
may be clearly shown from 1 Cor. 10, with what design (_quo animo_) the
adversaries propose such things to us, likewise, how they as well as
others interpret our act." (Schl. 13, 217.) "Even though the intention
of those who receive and use the adiaphora be not an evil one, the
question is," said Martin Chemnitz in his _Iudicium de Adiaphoris,_
"whether the opinion of the one who commands, imposes, and demands the
adiaphora is impious or wicked, whether such reception and observation
is interpreted and understood as a turning away from the confession of
the true doctrine, and whether the weak are offended and grow faint
thereby." (717.)

To the claims of the Interimists that they were but following the
example of Luther, who, for the sake of the weak, had tolerated Romish
ceremonies, etc., the Lutherans replied: Distinguish times and
conditions! Luther was dealing with Christians who in their consciences
still felt bound to the Roman usages, while the "weakness" spoken of by
Adiaphorists is not an erring conscience, but fear of persecution.
Moreover Luther tolerated existing Romish ceremonies as long as there
was hope of arriving at an agreement with the Romanists in doctrine,
while the Adiaphorists reinstitute ceremonies which have been abolished,
and this, too, in deference and obedience to irreconcilable adversaries
of the truth. Accordingly, Luther's attitude in this matter flowed from
pure love for truth and from compassion with the weak, whom he
endeavored to win for the truth, while the submission of the
Adiaphorists to the demands of their adversaries is nothing short of
unchristian denial of both true love and faith. (Frank 4, 55.) Brenz
declared: "_Adiaphora ex suis conditionibus iudicanda sunt._ Adiaphora
must be judged from their conditions. For if the condition is good, the
adiaphoron, too, is good, and its observance is commanded. If, however,
the condition is evil, the adiaphoron, too, is evil, and the observance
of it is prohibited." (Schl. 13, 562.)

Furthermore, when the Wittenberg and Leipzig theologians maintained
that, in preferring the lesser evil (the Roman ceremonies) to the
greater (persecution), they had merely listened to, and followed, the
voice of true wisdom, the Lutherans replied that moral evils must not be
placed on a lev