CONCLUSION TO THE QUESTIONS & ANSWERS ON ELECTION From the Eleventh Article of the _Formula of Concord_ of the Evangelical Lutheran Church by Rev. Prof. C.F.W. Walther, D.D. St. Louis, MO., 1881. Translated by J. Humberger May we be permitted this time, before we take leave of our dear reader, to add still a few hints in regard to the use of this little book ­ It is known that the doctrine has lately been loudly proclaimed, that God has not chosen the elect out of this world and decreed to make them His children; whereas Christ expressly says John 15:19: "I have chosen you out of the world, therefore the world hateth you." Against this it is taught that God first took into consideration how man would conduct himself, who among mankind would forsake the world and become believing children of God and remain in this childhood to the end, and first in consequence of this, that God foresaw this, has He chosen such men unto His children, to sanctification and to salvation. Every one who wants to see, can immediately see that in the first place, there is no sense in it, if it be taught that God has chosen certain men as His children, to sanctification and salvation, in consequence of this that He foresaw that they would believe unto the end, hence, that they would already be and become holy and blessed children of God! Nevertheless those who now teach this affirm, that this their doctrine is not only right, but that this and no other has ever been the doctrine of our entire Lutheran Church; yea, they say that this doctrine is found in our Lutheran confessional writings, to wit, in the last general confession, namely, in the _Formula of Concord_! This, however, is based at its best construction upon a terrible self-delusion. Of this, that God in consequence of the of the foreseen constant faith of certain men, and thus, in consequence of their foreseen proper conduct, has elected them to childhood and to salvation, not even the least word can anywhere be found in our Lutheran confessions. But in the Eleventh Article of the _Formula of Concord_ there stands written clearly and explicitly just the very contrary: that, namely, on the contrary, election is a cause of our salvation and everything that belongs to the obtaining of the same, and, hence, is also a cause of faith and of conversion, which the _Formula of Concord_ among other things proves from Acts 13:48, where it reads: "And as many as were ordained to eternal life, believed." (See question 10, comp. questions 24, 46, and 55.) Against this the advocates of that false doctrine oppose the following: The _Formula of Concord_ calls election a cause of salvation, and, hence, a cause of faith also, only because it takes the word "election" in an other sense than our later Lutheran theologians, namely, in a wider, entirely general sense, to which also the general decree of salvation belongs, which pertains to all men; yes (they say), this general decree of salvation is according to the _Formula of Concord_ undoubtedly the principal part of the decree of election! Of course a man cannot speak or think right of election, unless he speaks and thinks of the general decree of salvation, according to which and how God desires to save all men or bring them to salvation, because God has decreed to save the elect in no other way than He would save all men; but on this account the gracious decree which pertains to all men, so far as it pertains to all men, is neither election itself, nor a part of the same. Every one, thus, here also sees that there is no sense in this also, to speak of an election, or what is the same thing here, of a choosing out from, if the same pertains to ALL men; for a choosing out from among which pertains to all men without exception, is nothing, a contradiction in itself. A choosing out already shows, that not all are taken, but from among all only certain ones, be they few or many. This even a little child can understand. And the _Formula of Concord_ says very expressly that the eternal election of God or God's ordaining to salvation does not pertain at the same time to the good and the wicked, hence, not to all men, but only to the children of God, who are elected and ordained to eternal life before the foundation of the world. (See questions 5 and 6.) How, then, can it be said that the _Formula of Concord_ teaches an election in the wider sense, which pertains to all men, to the good and the wicked?! We have, therefore, already admonished the reader in the Tract, "The Controversy concerning Predestination," above all to hold fast to the two chief sentences (questions 5-7, and 10-12.) This we repeat here also. If you, dear Lutheran reader, do not want to accept any un- Lutheran doctrine opposed to our confession concerning election, then remain unwaveringly steadfast on these two chief sentences of our confession; do not permit those important, decisive sentences to be twisted out of your fingers, or rather taken from your heart, by any artful or subtle interpretation; keep away from your person all the arts of jugglery by which others endeavor to prove to you that those sentences say something else than what they really do say. Read, therefore, attentively the questions 5-7, and 10-12 of this little book, together with their answers, and you will soon see that according to God's Word and our Lutheran confession election does not pertain to all men, but only to the elect children of God, who are elected and ordained to eternal life, before the foundation of the world was laid, and that this election of God which does not pertain to the pious and the wicked, is a cause which procures, works, aids, and promotes our salvation and whatever pertains to it, that the gates of hell shall not prevail against it. O do not permit yourself to be led astray! The _Formula of Concord_ is not such a confused document, that it should first say that election pertains alone to the elect children of God, and then, a few lines afterwards, it should say of election, that nevertheless it pertains to all men. Our adversaries, indeed, appeal to this, that the _Formula of Concord_ itself says that if we would reflect and discourse correctly and with advantage upon election, we must, as Paul does Rom. 8:29 ff., comprise the entire doctrine together, of the purpose, will, and ordination of God, belonging to our redemption, call, justification, and salvation (see quest. 20-23); hence (say our opponents) the entire decree of salvation made for all men belongs to election. But in the first place we still assert that there is no sense even in this that the general decree of salvation is a part of the decree of election; for Christ says clearly and distinctly: "Many are called, but FEW are chosen." But the _Formula of Concord_ also says expressly, that it speaks of "OUR redemption, call, justification and salvation," whereby it clearly shows that it speaks of all this in reference to the elect, because God does not lead them to salvation in any other way than by which He would lead all men to salvation. Therefore the _Formula of Concord_ also declares according to question 24, that in what precedes, where it speaks of the call, justification, sanctification, and constancy under the cross, it has described the "manner holy God would bring, assist, promote, strengthen, and preserve the elect by His grace, gifts, and work thereto," namely to salvation. Hence, everything which the _Formula of Concord_ says in questions 21-23, refers to the elect, wherefore it is said in the conclusion where it again repeats in a summary what it has already said: "That He will finally eternally save and glorify THOSE, even in eternal life, WHOM HE ELECTED, called and justified." That this is the true sense of our dear confession, may be seen from this also that the _Formula of Concord_ after question 20 says that Paul also treats and explains this article thus, Rom. 8:29 f. But how does Paul treat and explain this article in Rom. 8:29 f.? Thus, that he, indeed, speaks of the call, justification and glorification but only in reference to the elect; for thus he writes: "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover WHOM HE DID PREDESTINATE, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified." Rom. 8:29, 30. For this reason Paul triumphs as follows: "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is He that condemneth? It is Christ that died, &c. Who shall separate us from the love of Christ, &c. For I am persuaded that neither death, nor life, &c. shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Rom. 8:33 ff.) Of the general decree of salvation so far as it pertains to all men, Paul had treated in the preceding chapters of the Epistle to the Romans; but from the second half of the 8th chapter on he speaks of this decree in relation to the elect. Hence, to prove from that what the _Formula of Concord_ says after questions 20-23, that the _Formula of Concord_ speaks of an election in the wide sense, which refers to all men, is evidently based upon a terrible misunderstanding or upon a malicious perversion and misrepresentation. To this may be added that the first part of the _Formula of Concord_ which gives a short synopsis of the doctrine of election, and, hence, is intended to contain the principal parts of it, does not contain those eight points (see questions 21 and 23), in which points according to our opponents the chief things of election, namely, the general decree of salvation, are contained. If our opponents were right, then the first part of the _Formula of Concord_ had omitted just the principal part! But there can be no thought of such a thing. The _Formula of Concord_ has not omitted what for it is the principal part, but our opponents desire to smuggle into it, what to them is the principal thing of election. But the general decree of salvation is undoubtedly the principal part of the entire Christian doctrine, not, however, the chief thing, yea, not a part of election. But, it is said, does not the _Formula of Concord_ after question 33 expressly say this also, that the promise of the Gospel is universal, and, consequently, pertains to all men? ­ We answer: Yes, of course! ­ But where does the _Formula of Concord_ say, that this is election? ­ Nowhere! ­ In this passage it rather treats of this: concerning what "above all we must hold fastly and firmly, if we would advantageously consider our eternal election to salvation," if we, namely, desire to know whether we also belong to those "who can and shall accept this doctrine" (of election) "to their comfort.", (See question 27.) Hence, there is nothing more said in this passage concerning the nature of election, or what it is, properly speaking, but concerning what we must hold fast if "we would discourse with advantage upon our eternal election to salvation." For this we can evidently do then only when we, in the first place, hold fast to this that God has from eternity loved all men, and hence, us also; that God has redeemed all men, and hence, us also; that God earnestly calls all men to Himself, and hence, us also; that God would bring all men, and hence, us also, to repentance and faith, and preserve them therein to their end, and save them eternally. For God has promised no one, that He would reveal His election unto him without means. How, otherwise, can we dare to believe, that even we belong to the elect, if we cannot first and above all hold to the general decree of God, which most certainly pertains to all men, and, hence, most certainly to us also? ­ The same must also be said of another part of the _Formula of Concord_ which in our days is miserably perverted by many; where it is said that "God directs all men to Christ as the book of life, in which they are to seek the eternal election of the Father." (See Questions 80 and 81.) Even from this many desire at this time to conclude and prove that the _Formula of Concord_ teaches an election of all men! Something more foolish can scarcely be imagined than just this conclusion and proof. Does our confession contradict Christ to His very face, who repeatedly says: "Many are called, but FEW are chosen"? (Matth. 20:16; 22:14; comp. 1 Cor. 1:26-28.) Our _Formula of Concord_ desires rather, as the context shows, with those words to say simply this: Whoever desires to become certain whether he belongs to the few elect, shall not endeavor to speculate and search out the secret counsel of God, or pray and wait so long until God reveals it unto him immediately, by an angel, or by an inspiration from the Holy Spirit; but he must seek his election in Christ, who is also his Saviour; if he really seeks it there, he shall also find it, no man excepted. For, as God according to His revealed word has from eternity decreed that "whom He will save, He will save through Christ," and that whom He has elected He will also call by the Gospel of Christ and justify by faith and make him His child, therefore, every man can and shall by this, because he is called and stands in the faith that justifies, and in no other way, become certain that he belongs to the elect. From this you can also see, dear reader, that those act against better knowledge and their own conscience, and deal in falsehoods, who say that by the doctrine that election is not universal, the doctrine of the general grace of God in Christ is darkened, yea, denied! Much rather can the doctrine of election be considered to our comfort and benefit then only, when previously, at the time, and afterwards, the doctrine of general grace also be treated most zealously and copiously; which we also by the grace of God do in all faithfulness. From this it does not follow, however, that the doctrine of general grace belongs to the doctrine of election as a substantial part, yea, as the principal part of the same! There exists rather the same relation here as with the doctrine of justification and redemption. The doctrine of the justification of a poor sinner before God can most assuredly not possibly be presented for the benefit and comfort of the penitent sinner, if the redemption of all men be not first established as the basis; but is, therefore, the redemption of all men a part, yes, the principal part of the doctrine of the justification of a poor sinner before God? By no means! It is not a part of it, but the ground on which it rests. And this is also the relation of the doctrine of the general decree of salvation and of election. Even the general decree is not a part of election, but the ground upon which election rests. A minister who would commence his teaching with the doctrine of election (as the Calvinists really do immediately in the beginning of their Heidelberg Catechism), would be a horrible perverter of the counsel of God unto human salvation. The doctrine of universal grace is rather the chief doctrine of all Christianity, with which alone we must begin, and also afterwards continue and never cease, if man is to be brought to salvation; but the doctrine of election does not belong to the first letters of God's word, and is not milk as the doctrine of universal grace, but strong meat, which belongs to those who by reason of use have their senses exercised to discern both good and evil (Heb. 5:12-14.); it has this object only to give those who have already become believers a particular comfort, namely, the glorious comfort: that their salvation does not rest in their hands, out of which it could too easily be lost on account of the world, the flesh and the devil, but in the hand of Christ; that God Himself, as He has begun the good work in them, will also accomplish it unto the day of Jesus Christ; that their salvation is so firmly grounded upon God's eternal election, that even the gates of hell shall not prevail against it; and that, therefore, nothing, nothing can pluck them out of the hands of Christ. ­ In order that nothing, dear reader, may influence you ever to apostatize from the pure scriptural doctrine of our church on predestination, and to accept the new doctrine which some now desire to smuggle into our _Formula of Concord_, we will yet direct your attention to three points. The first of these three points is this: Our dear _Formula of Concord_ rejects most decidedly the error of the Synergists, that not only the mercy of God and the most holy merits of Christ, but that ALSO IN US there is a cause of the eternal election of God, on account of which God elected us unto eternal life. (S. Question 113, compare also Questions 87 and 101-105.) According to this, the doctrine that foreseen faith is also a cause of election, is without any doubt an un-Lutheran, Synergistic doctrine, because faith is something which is not in God, but IN US. ­ Perhaps you will say here: How? Is, then, according to the _Formula of Concord_, faith not necessary in order to be elected? Are not rather, according to the express declaration of the _Formula of Concord_, just the believers alone, the pious children of God the elect? (S. Q. 5. 45.) Yes of course, faith is absolutely necessary, if a man would be justified and saved before God; for the Holy Scriptures say in plain words: "without faith it is impossible to please God" (Heb. 11:6); "He that believeth not, shall be damned" (Mark 16:16); "He that believeth not, is condemned already" (John 3:18); "He that believeth not the Son, shall not see life; but the wrath of God abideth on him" (John 3:36). But from this it does not follow that God then first chose the elect when He foresaw that they would believe to the end; but from this only follows that God undoubtedly could have chosen no one to be His child and to salvation, if He had not at the same time decreed Himself to bring him to faith by His grace, and to preserve him in faith to his end. And that God from eternity already ordained the elect hereto, is the plain doctrine of the _Formula of Concord_. (S. Q. 10. 24. 46. 55.) This is not, as many now say quite injudiciously, the Calvinistic doctrine, but the pure Lutheran doctrine. For the scandalous Calvinists teach that God has elected certain men absolutely, that is, entirely unconditionally, by His mere good pleasure, not influenced by the merits of Christ; but our dear Lutheran Church teaches that God has elected on account of Christ's merits and through faith in Christ, which He at the same time decreed to give. Whoever is elected, is, according to God's word and our Confession, not elected in consequence of this that God foresaw that he would conduct himself properly, allow himself to be brought into the order of grace, namely, that he would allow faith to be wrought in him, or even that he would determine himself to believe, as the Iowaians teach, and by his cooperation work faith in himself; but because God out of pure mercy has on Christ's account "ordained" to bring him to faith, to preserve him in faith to the end, and in this and no other manner, and in this and no other way, to give him eternal life. (S. Q. 10. 24. 46. 55.) The elect have, therefore, done nothing themselves whatever to their election, and can not attribute to themselves anything, not even the least thing, pertaining to the work of their salvation. Dear reader, observe this well! For only then when you make the mercy of God and the merits of Christ alone the cause of your election unto childhood in God and salvation, will you give God alone, and entirely, and fully the glory of your salvation. (Comp. Q. 95 and 115.) But woe be unto you, if you take this glory from God and Christ, and attribute it to yourself, even in part! This is the most terrible idolatry which you can practise with yourself, and is the sure road unto condemnation. (S. Q. 113 and 114.) For Christ will not allow Himself to be robbed of this glory; hence He says: "Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins." (Is. 43:24, 25.) Woe be to him, who lessens this glory of Christ! He rejects Him altogether, and, with Him, his own salvation. ­ True, our opponents say that they also admit that faith is alone the work of God's grace in the believers; and that when they teach that election has taken place in consequence of foreseen persevering faith, they by no means herewith deny that election is to be ascribed to the grace of God alone, and not to the cooperation of man and the merits of man. But, because they at the same time firmly hold that it is false to say that the elect are not chosen in regard to their "conduct," and that we must rather teach that the elect are chosen in view, in consequence of, in regard to, under the condition of faith, we see from this that our opponents are not in earnest when they admit that faith is entirely the work of God's grace in the believers; else they would not reject and condemn the doctrine that faith is not the cause of election, but, on the contrary, election is the cause of faith. If they were heartily convinced of this that faith is alone the free gift of God's grace, they would then also believe that God has from eternity already decreed to give this faith to the elect, who all believe to the end. That they make faith the condition of election, which must be fulfilled on the part of man, by this they, alas, clearly give to understand that they regard faith as something (many, perhaps, without being aware of it) that man himself on his part is required to fulfill, and really does fulfill, not as something that God gives to man and has from eternity decreed to give. Martin Chemnitz, the chief author of the _Formula of Concord_, writes very beautifully as follows: "It has not the sense" (in the Article of Election) "that God has prepared salvation in general, that, however, the persons who desire to be saved, must and can for themselves and by their own strength and power strive to obtain it; but God has considered each and every person of the elect, who shall be saved through Christ, in His eternal counsel, according to His gracious purpose, and predestinated and elected them to salvation, and ordained, how HE would bring them thereto, promote and preserve them by His grace, gifts and operation." And immediately afterwards Chemnitz proceeds thus: "Thus the election of God does not FOLLOW AFTER our FAITH and justification, but PRECEDES as a CAUSE of all this; for those whom He has ordained and elected, He also called and justified, Rom. 8." (See Chemnitz "Little Handbook" of the year 1574.) According to this, all those who reject the doctrine that faith follows election and that election precedes faith as its cause, should at least honestly confess this much that they by no means (as they have hitherto pretended) have contended against Missouri only, but also against Chemnitz and against the _Formula of Concord_ written by him. Let them befool ever so many for the present, so that they think that their doctrine is the doctrine of Chemnitz and the _Formula of Concord_, it will sooner or later become evident to every one, that with their pretensions they have spoken falsehoods. Further, those among our opponents who really are not Synergists and Semipelagians, who attribute to men a cooperation in the work of their salvation, and who, without observing it themselves, have fallen into a Synergistic and Semipelagian doctrine ­ these should become mindful of their position even hereby, that all Synergists, all Semipelagians, yea, all Rationalists, are now opposed to us, and have joined their side and welcome them with acclamation. They should for God's sake not think that because they have so great a crowd and we so few, that, therefore, they represent the truth and we on the contrary must be in error. We now live in the age of Synergism. Not only almost all would-be orthodox sects, but also almost all would-be orthodox Lutherans are buried (pardon this expression!) head and ears in Synergism. Wherefore we do not doubt a moment that God has for this reason permitted that a restless spirit has begun the present controversy on predestination, because God, as it most obviously appears, intends to purge His orthodox church from the very dangerous and destructive leaven of Synergism. Woe unto him who remains on the side of those who in this controversy contend against God! Many honest men may do so, perhaps, because they think that our opponents stand entirely on the side of many old faithful theologians; therefore they hold with our opponents only out of respect and in reliance on these theologians; but it will soon become manifest that our opponents do not only not agree with the _Formula of Concord_, but also not even with those theologians, but have brought forth a doctrine which just the Cryptocalvinists, as they revile us, have had, and against whom the _Formula of Concord_ had been composed in the year 1577. ­ The second of the three points, to which we feel prompted especially to direct the attention of the reader, is this: Our dear _Formula of Concord_ teaches according to God's Word: Inasmuch as our salvation may easily be lost out of our hands by weakness and the wickedness of our flesh, or by the cunning and power of the devil and the world can be plucked and taken from us, God has, in order to secure our salvation well and surely, ORDAINED the same in His eternal purpose which can not fail or be overthrown, and has deposed it into the almighty hand of our Saviour Jesus Christ, out of which no one can pluck us; hence Paul also exclaims triumphantly with all the elect Rom. 8:28, 39: "Because we are called according to His purpose, who shall separate us from the love of God in Christ?" (See Q. 56 and 107.) But our opponents teach: that on the part of God, salvation is indeed certain to the believing Christians, for on His part God does everything that He can, so that faithful Christians may continue steadfast and be saved; but that because believing Christians still have this weak, evil flesh, they must be uncertain of their salvation, and it is only a terrible delusion, if they think they can be certain of it. Our opponents of course can not judge otherwise, as they make certainty depend upon that what man does. For they say: that man does not remain steadfast in faith, because God has ordained and elected him to be His child and to salvation, already from eternity; but that only on the condition that man remains steadfast and keeps on the way of salvation, to the end, and in consequence of this that God has foreseen that man would remain thus faithful until death, He has elected him to salvation. But now, it is said, this no believing Christian can deny, that he may perhaps apostatize and lose the faith, namely, on account of the weakness and wickedness of his flesh and the cunning and power of Satan and the world; and hence no believing Christian can be certain of his salvation before he is already in his last struggles. The _Formula of Concord_ on the contrary teaches that just on account of the weakness and wickedness of the flesh and on account of the cunning and power of the devil and the world, God has by His election taken the salvation of believers in His hand, so that believers may know that nothing, neither in this world, nor in hell, neither the flesh, nor the world, nor Satan can rob them of this salvation; but our opponents teach just the opposite of this. According to their theory the weakness and wickedness of the flesh makes believing Christians uncertain of their election and, hence, of their salvation also, whereas, according to our confession, election is exactly serves exactly for this purpose that believing Christians, in spite of the flesh, the world, and the devil, can and shall be certain of their salvation; of their salvation, we say, "because," as our confession expressly testifies, "the elect only are saved." (See Q. 28.) With their new doctrine of election, our opponents even go so far, and must go so far, as to assert, that in temptation election certainly gives no comfort, but only then, when a man has a firm, certain, strong and joyful faith, and has a good hope, that by God's help he shall already in faith conquer all things. But our _Formula of Concord_ teaches just the opposite, namely, that just in temptation, when man sees nothing good in himself, feels no faith in him, and when every other comfort departs from him, then election gives him "the most substantial comfort;" yea, that man in temptation, just when doubt in his steadfastness and salvation arises within him, he first learns, how comforting election is; for it teaches him that his salvation is not in his hands, but in the gracious election of God. (See Q. 107. 38.) This argument already shows incontrovertibly, that our opponents teach quite an other election, than our Church in her confession, from which they have shamefully apostatized on this point. ­ The third of the three points, to which we feel prompted especially to direct the attention of the reader, is, finally, the following: Our dear _Formula of Concord_ teaches with Luther, that a man who desires to be saved, must first concern himself with Christ and His Gospel, that he may know his sins and the grace of Christ; then strive against sin; afterwards when in temptation the cross and suffering press sorely upon him, election or predestination will teach him, how beneficial and comforting it is. (See Q. 38.) However, our opponents teach that election is nothing else and nothing more, than the decree of God to save believers in view and in consequence of their foreseen faith persevering to the end. This is quite evidently a doctrine of election entirely different from that of the _Formula of Concord_. For that that "election" which our opponents teach, is "useful and comforting," a man does not first learn when he comes "into temptation under the cross and suffering." What our opponents call "election," is nothing more then a chief part of the universal divine decree of salvation, namely, that God has already from eternity decreed, to save all those who live and die in faith. But this is not the first thing to preach and to consider when Christians are found in temptation under the cross and suffering! This belongs rather, as we read in the Epistle to the Hebrews, to the "first letters of the divine word," to the "milk" for young children, to the "doctrine of the beginning of the Christian life" (Heb. 5:1, 13. 6, 1.), by which man must first be brought to faith and a Christian life. ­ Behold, dear reader, if you take the doctrine of our opponents up and examine it, you will find that it absolutely does not agree in anything with what the _Formula of Concord_ says on election. This is, however, an incontrovertible sign that the doctrine of our opponents is a total different one, else it would naturally, even if presented in different words, agree in sense with everything the _Formula of Concord_ says on election. If you will observe well, dear reader, you will finally find out, that our opponents generally teach no election at all, but only call that election, which, as already said, is nothing else, but the universal decree, or only the last part of it. ­ And, dear reader, you must not allow yourself to be deceived because our opponents are so bold, and the more proofs we produce from the Scriptures and the confessions, the more impudent they become, and without examining our arguments, not to say anything about refuting them, they simply rush headlong, crying out: "You are Calvinists! Yes, Calvinists, that is what you are!" But this has always been the way of all false teachers. When they could find no more arguments to produce, they only became the more insolent to repeat their old assertions, dicta, accusations, and as often as they were driven to the wall they became the more furiously irritated, and burst forth in passion and fanaticism. This they did of course in the hope that they might partly encourage their comrades, and partly gain to their side the thoughtless crowd. ­ But we must hasten to the end, so that this little book does not become too diffuse. In conclusion, allow us to add the few following words. Dear reader, are you already in faith, or not? ­ If you have not the faith, then I must advise you once more, as I have already done in the preface; do not at present meddle with the mysterious doctrine of election at all! In this your condition of unbelief, you require to be taught the first letters of the divine word. The doctrine of repentance and conversion is what you need. ­ But if you by God's grace are already in the true faith, then let me further ask you the question: Did you give yourself this faith? ­ You will answer: No, indeed: I could not have done the least towards this that I have through the Word of the Gospel obtained a living faith; and I did not come to the Word, but the Word came to me. ­ Very well! But do you think, perhaps, that you have thus only accidentally come to faith? ­ You will undoubtedly answer here: No, indeed: if I thought this, I would certainly be a mere heathen; for nothing takes place by chance. ­ All right, now let me ask you again: Whom are you consequently to thank for it, that you have come to faith by the Word of God? ­ You will say: For this I must thank the mercy of God and the most holy merits of Jesus Christ alone, altogether. It was God who opened my stubborn heart, as once He did the heart of Lydia, that I might keep what I read and heard from the Word of God. Really I have in no way deserved this! I have much more deserved on account of my manifold sins, that God should not have called me, nor brought me to faith, but much rather, that He should have let me die in my sins and be lost. My conversion is a mystery to myself; only so much do I know, that I have done nothing towards it. ­ Now do you think, that God first thought of this in time, to bring you to faith? Did He first think of it when your eyes opened on this world, when you learned your sinful condition and the grace of God in Christ, when you came to faith and became a different man? ­ You will answer: How could I think this! For I know from the Word of God, that God did not only foreknow already from eternity all the good which He does in time, but has also decreed it already from eternity. ­ Then let me only ask you another question: Do you also hope to be saved? ­ You answer: Yes, I hope so. If I did not have this hope, I would have to reject Luther's "Christian Questions"; I could not even repeat with the entire holy Christian Church in the true faith the third Article of the Apostle's Creed, where it reads: "I believe . . . in the life everlasting," and could not say with our catechism: "I believe . . . that God will give unto ME and all believers in Christ eternal life. This is most certainly true." And my dear Lord Jesus Christ says: "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand." (John 10:27, 28) How could I then doubt in my salvation? ­ Just so, dear reader! ­ Behold, here you have in a very few words, as in a summary, the entire doctrine of election. For this, and nothing else, is what the _Formula of Concord_ teaches on election and which we teach in full accord with it, and only that which does not agree with this simple doctrine, that confession of ours, and we also in accordance with it, reject. If you cannot become clear in the many disputations which are now produced verbally and in writing on election, only be of good cheer! If you stand by that simple faith, you have the true doctrine on election, even if you should never during your life have heard anything of that word "election." Do not permit anything to lead you to err from this faith! Let those contend about election and its mysteries, who cannot let it alone or must do so on account of their call in defending the truth. But as to you, hold fast to the short text, in which God, the Lord, Himself says: "O Israel, thou hast destroyed thyself; but in me is thine help." (Hosea 13:9) From this golden text do not depart either to the right or to the left; you will then walk upon the right path, and at the end of this your path of faith you will find eternal salvation. To this may God the Father help us all, for Jesus Christ's sake, His only begotten Son and the merciful Saviour of all sinners, through the operation and guidance of the Holy Spirit. To whom, as the eternal Triune God, be thanks, praise, honor, and glory from the lips of all the angels and the elect children of God here in time and in heaven from eternity to eternity. Amen. ________________________________________________________________ This text was digitized by the Association of Confessing Evangelicals and converted to ascii format for Project Wittenberg by Rev. Robert E. Smith and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: bob_smith@ctsfw.edu Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (219) 452-2148 Fax: (219) 452-2126 ________________________________________________________________