THE DOCTRINE OF ELECTION PRESENTED IN QUESTIONS AND ANSWERS From the Eleventh Article of the Formula of Concord of the Evangelical Lutheran Church St. Louis, MO, 1881. Translated by J. Humberger 1. In short, what is predestination? The ordaining of God unto salvation. [711,3.] 2. What is the difference which, in the first place, ought to be accurately observed in the doctrine of predestination? In the first place, the difference between foreknowledge _praescientia_ and eternal election _praedestinatio_ of God ought to be accurately observed. [583,1. 711,2.] 3. What is the foreknowledge of God _praescientia_? The foreknowledge of God is, that God sees and knows all things before they come to pass. [711,2. 583,2.] 4. Does the foreknowledge _praescientla vel praevisio_ of God extend to all creatures? Yes: the foreknowledge of God extends to all creatures, the good and the bad: namely, He sees and knows all things before, that which now is or will be, that which now occurs or will occur, whether it be good or bad, since before God all things, whether they be past or future, are manifest and present. For thus it is written: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father," Matt. 10:9. And Psalm 139:16.: "Thine eyes did see my substance, yet being imperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." Again, Is. 37:28: "I know thy abode, and thy going out, and thy coming in, and thy rage against me." [711,1. See also 583,3.] 5. Does the eternal election of God, as well as the foreknowledge, extend to all men, the good and the bad? No: the eternal election or predestination of God, that is, the ordaining of God unto salvation, does not pertain both to the good and to the bad, but only to the children of God. [711,2.] 6. To what particular children of God does the eternal election of God extend? Only to the children of God, who were elected and ordained to eternal life, before the foundation of the world. [711,3.] 7. By what do you prove from the Holy Scriptures, that the eternal election is not universal, but extends only to the children of God, ordained to eternal life? By this, that Paul declares, Eph. 1:4-5.: "He hath chosen us in Christ Jesus, and predestinated us unto the adoption of children. [711,3.] 8. Does God's foreknowledge _praescientia_ not only foresee evils, but is it also a cause of the evil? The foreknowledge _praescieutia_ of God foresees evils also, and knows them before they happen, but this is not to be understood as if it were God's gracious will that they should occur. But that which the perverse and evil will of the devil and of men propose and desire to do, God foresees and foreknows. And this foreknowledge, even in evil things and deeds, continues to act in its proper mode, so that God prescribes certain limits to these evils, which He neither desires nor approves; and definite bounds are assigned, which they cannot transgress, and limits are imposed declaring how long they may endure, and the time and the mode according to which they shall again be arrested and be subjected to punishment. And God so regulates all these things, that they contribute to the glory of His divine name, and to the salvation of His elect, while the wicked are confounded and put to shame. [711,3.] 9. Is, then, God's foreknowledge _praescientia_ also the cause of evil, which it foresees and foreknows? No: the foreknowledge of God is not the origin or the cause of evil (for God does not create or cause evil, nor does he facilitate or promote it); but the wicked, perverted will of the devil and of men is the cause of evil. For thus it is written: "O Israel, thou hast destroyed thyself; but in me is thine help." Hos. 13:9. Again, Psalm 5:4.: "Thou art not a God that hath pleasure in wickedness." [711,4.] 10. Does the election of God only foresee and foreknow the salvation of the elect, or is it also a cause of their salvation and of everything that belongs to the obtaining of the same? The eternal election of God not only foresees and foreknows the salvation of the elect, but through his gracious will and good pleasure in Christ Jesus, IS ALSO THE CAUSE WHICH PROCURES, WORKS, FACILITATES, AND PROMOTES OUR SALVATION AND WHATEVER PERTAINS TO IT. [712, 2.] 11. Is it so important that the eternal election of God is a cause of our salvation, and that it procures, works, facilitates, and promotes whatever pertains to it? Yes indeed; for upon this our salvation is so firmly grounded that "the gates of hell shall not prevail against it." Matt. 16:18. [712,2.] 12. By what do you prove that the salvation of the elect is so firmly and immovably grounded upon the eternal election of God? From this, that it is written: "Neither shall any pluck my sheep out of my hand." John 10:28. And again, Acts 13:48.: "And as many as were ordained to eternal life believed." [712,2.] 13. Is it right to contemplate the eternal election merely in the secret, inscrutable council of God? No. this eternal election or ordination of God to everlasting life must not be contemplated merely in the secret, inscrutable council of God, as if it comprehended nothing more, or required nothing more, or as if nothing more were to be taken into consideration, than the fact that God foresees what men and how many will secure salvation, and what men and how many shall perish forever, or as if the Lord would institute a certain military review, saying, this one shall be saved, but that one shall be lost; this one shall persevere to the end, but that one shall not persevere. [712,3.] 14. Why should we not contemplate election thus, as though it comprehended nothing more than that God foresaw what men and how many would secure salvation, what men and how many would perish forever? For, from this opinion, many derive and adopt strange, perilous, and pernicious thoughts, which produce and confirm either security and impenitence, or discouragement and despair; so that they indulge in hazardous reflections, saying: "Since God has predestined his elect to salvation, before the foundation of the world, Eph. 1:4-5, and God's election cannot fail, or be obstructed or changed by any one, Js. 14:27; Rom. 9:19, if therefore, I am elected to salvation, it cannot be impaired, even if I commit every manner of sin and shame without repentance, even if I do not regard the Word and Sacraments, nor concern myself about repentance, faith, prayer, or piety; for I shall and must nevertheless be saved, because the election of God must stand; but if I am not predestined, it will avail nothing even if I do adhere to the Word, repent, believe, c., for I can neither hinder nor change the predestination of God." [712,4.] 15. Do such thoughts arise in the minds even of true Christians when they contemplate the eternal election according to their reason? Yes: such thoughts may arise in the minds even of the pious although through the grace of God they repent, believe, and have a desire to live piously when they thus address themselves: "If you are not elected to salvation in eternity, it is all still in vain." And especially do these thoughts present themselves, when the individual takes into consideration his own weakness, and views the examples of those who persevered not, but afterwards fell away. [712,5. 584. 5.] 16. What is a firm and sure position which cannot deceive our expectation, and which should be taken in opposition to this false opinion and perilous thoughts concerning election? It is this: It is certain, "all Scripture is given by inspiration of God," not to contribute to a feeling of security, and to impenitence, but to be "profitable for doctrine, for reproof, for correction, for instruction in righteousness." 2 Tim. 3:16. It is also certain, that all things in the Word of God are prescribed unto us, not to drive us into despair, but "that we, through patience and comfort of the Scriptures, might have hope," Rom. 15:4. Therefore, it is without any doubt, that that in no way is the sound sense, or the legitimate use of the doctrine concerning the eternal predestination of God, by which either impenitence or despair is excited or confirmed. [713,1.] 17. How does the Holy Scripture also set forth this doctrine? Nor is this doctrine set forth in the Scriptures in any other manner, than to direct us to the Word of God, Eph. 1:13; 1 Cor. 1:7-8; to admonish us to repentance, 2 Tim. 3:16; to encourage us to godliness, Eph. 1:4-13; John 15:3; to strengthen our faith, and to assure us of our salvation, Eph. 1:4-13; John 10:28; 2 Thess. 2:13. [713,1.] 18. Dare we regard the doctrine of election as useless or even injurious? No: the doctrine concerning this article, if it be set forth according to the analogy of the divine Word, neither can nor should be regarded as useless or unnecessary, much less as offensive or injurious, since the Holy Scriptures mention this article not only at one place casually, but copiously treat and inculcate it in many places. [710,1.] 19. But should we not rather remain entirely silent on the doctrine of election, on account of the abuse and misunderstanding of the same? Far be it! Nor should the doctrine of the divine Word be neglected or rejected on account of the abuse or errors of others, but much rather should the true sense in reference to this matter be explained according to the authority of the Scriptures, for the purpose of averting all abuses and errors. [710 sq., 1.] 20. To what should we accustom ourselves, if we would reflect and discourse correctly and with advantage upon the eternal election or predestination and ordination of the children of God to everlasting life? We should accustom ourselves, not to speculate upon the bare, hidden, secret, inscrutable foreknowledge of God, but to meditate on it in the manner in which the counsel, the purpose, and ordination of God, in Christ Jesus, who is the right and true book of life, are REVEALED unto us through the Word. Therefore, the whole doctrine concerning the purpose, the counsel, will, and ordination of God, belong to our redemption, call, justification and salvation should be comprised together. For in this manner PAUL treats and explains this article, Rom. 8:29-30; Eph. 1:4-5. And the same is also taught by Christ in the parable, Matt. 22:1-14. [713,2.] 21. What has God in the first place ordained in His purpose and council, as it is revealed unto us in Christ by the Word? 1. That the human race shall be truly redeemed and reconciled to God through Christ, who by His innocent obedience, suffering and death, has merited for us that righteousness which avails before God, and eternal life. [713,3. See also 723,3.] 22. What has God further ordained in His purpose and counsel, as it is revealed unto us in Christ by the Word? 2. That this merit of Christ and His benefits should be offered, administered, and distributed to us, through His Word and Sacraments. 3. That by His Holy Spirit, through the Word, when it is preached, and considered, he will be efficacious and active in us, to turn our hearts unto true repentance, and to preserve us in the true faith. 4. That He will justify all those who in true repentance embrace Christ in genuine faith, graciously receive them, and adopt them as children and heirs of eternal life. 5. That He will sanctify those in love, who are thus justified, as St. Paul, Eph. 1:4., testifies. 6. That He will defend them in their great weakness, against the devil, the world, and the flesh; will govern and lead them in His ways, and, if they should stumble, raise them up again, and comfort and preserve them in trials and temptations. 7. That He will strengthen and extend in them that good work which He has commenced, and preserve them unto the end, if they adhere to the Word of God, are diligent in prayer, persevere in the grace of God, and faithfully use the gifts received. [713,4. 5. 6. and 714,1. 2. 3.] 23. What has God finally ordained in His purpose and council, as it is revealed to us in Christ by the Word? 8. That He will finally render those whom He has elected, called, and justified, eternally happy and glorious in everlasting life. [714,4.] 24. Has God in this His counsel, purpose and ordination prepared the salvation of His children in general only? No: in this counsel, purpose, and ordination God has mercifully considered also all and each person of the elect, who will ultimately be saved through Christ, has elected them to salvation, and DECREED, that in the manner now mentioned He will, through His grace, gifts, and operation, BRING THEM TO THIS SALVATION, ASSIST THEM IN IT, PROMOTE IT, AND STRENGTHEN AND PRESERVE THEM. [714,6.] 25. Does all this really belong to the doctrine of election? Yes: all this, according to the Scripture, is comprehended in the doctrine concerning the eternal election of God to the adoption of children, and to everlasting salvation, and should be understood in this article; it ought never to be excluded or omitted, when we discourse of the purpose, predestination, election, and ordination of God to salvation. [714,7.] 26. Can the doctrine of election cause security or despair, if it be so presented, that first the general redemption of Christ be laid as the ground, and then the manner be shown how God brings the elect unto salvation? No: if our views are thus formed in reference to this article, agreeably to the Scriptures, we can, by the grace of God, properly understand it. [714,7.] 27. What belongs to a fuller explanation and salutary use of the doctrine of the predestination of God to salvation? This: that we should know by what means and whence it can be discerned who the elect are, who can and should embrace this doctrine to their own consolation. [714,8.] 28. Why does it belong to a salutary use of this doctrine, that we should know who the elect are? Because only the elect will be saved. [714,8.] 29. According to what should we not judge, if we would know who the elect are? In reference to this point, we should not judge according to our reason, or to the law, or to any external appearance; nor should we attempt to scrutinize the concealed, hidden depth of the divine predestination. [714,9.] 30. To what should we rather attend, if we would know who the elect are, who can and should embrace this doctrine to their own consolation? We should attend to the revealed will of God. "For He has made known un to us the mystery of His will," and brought it to light through Christ, that it might be preached, Eph. 1:9-10:11; 2 Tim. 1:9-10. [714,9.] 31. But how is the mystery of the will of God revealed unto us? This is revealed unto us thus, as Paul, Rom. 8:29-30, declares: "Whom He did predestinate," elect and ordain, "them He also CALLED." [715,1. 585,1.] 32. How does God call? Now God does not call without means, but through the Word; hence He has commanded repentance and remission of sins to be preached. And Paul also testifies the same thing, where he writes: "We are ambassadors for Christ, as though God did beseech you by us be ye reconciled to God." 2 Cor. 5:20. And the guests, whom the king desired to have at the marriage of his son, he caused to be called by his servants whom he sent forth, Matt. 22:3-4. And the householder called into his vineyard, some at the first hour, others at the second, third, sixth, ninth, and even the eleventh hour, Matt. 20:1-6. [715,1.] 33. What must we firmly and constantly observe if we would profitably consider our eternal election to salvation? This: that as the preaching of repentance is universal, so is also the promise of the Gospel, that is, it extends to all persons, Luke 24:47. Therefore Christ commanded, "that repentance and remission of sins should be preached in His name among all nations." "For God so loved the world, that He gave His only-begotten Son" unto it, John 3:16; John 1:29-6:51; 1 John 5:7-2:2; Matth. 11:28; Rom. 11:32; 2 Pet. 3:9; Rom. 10:12-3:22; John 6:40. Thus it is the command of Christ, Luke 24:47; Mark 16:15, that in general unto all, unto whom repentance is preached, this promise of the Gospel should also be presented. [715,2.-] 34. Is the call of God by His Word always meant in earnest? Yes: this call of God, which is given through the preaching of his Word, we should not regard as pretended and unreal, but we ought to know that through it God reveals his will; namely, that in those whom he thus calls, he will operate through the Word; so that they may be enlightened, converted, and saved. For the Word through which we are called, is a ministration of the Spirit, which imparts the Spirit, and through which the Spirit is conferred, 2 Cor. 3:8; and is the power of God unto salvation, Rom. 1:16. And since the Holy Spirit will be efficacious through the Word, strengthen us, and administer power and ability, it is the will of God, that we should receive and believe the Word, and be obedient to it. [715, 3.] 35. Hence, how are those who belong to the elect, described in the Scriptures, in order that every one may know whether he belongs to them or not? Hence the elect are thus described: "My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life," John 10, 27. 28. And Eph. 1, 11. 13.: "Those who, according to the purpose, are predestined to an inheritance" hear the Gospel, believe in Christ, pray, and return thanks, and are sanctified in love, have hope, patience, and consolation in trials, Rom. 8, 16. 25.; and although all these are very weak in them, yet they "hunger and thirst after righteousness," Matth. 5,6. Thus the Spirit of God bears witness unto the elect, that they are the children of God, and as they know not what they should pray for as they ought, he makes intercession for them with groanings which cannot be uttered, Rom. 8, 16. 26. [716,2. 3.] But, must we not doubt whether we belong to the elect, when we remember than many, who were called and came to faith, have not persevered unto the end? By no means: the Holy Scriptures, moreover, testify that God, who has called us, is so faithful that when he has begun this good work in us, he will also maintain it unto the end, and accomplish it, if we do not turn ourselves away from him, but hold the beginning of our confidence steadfast unto the end; whereunto also he has promised his grace, 1 Cor. 1:9; Phil. 1:6.7; 1 Pet. 5:10; 2 Pet. 3:9-15:18.; Heb. 3:14. [716,4] 37. Hence what should we do, as God's will is so plainly revealed in His Word? With this revealed will of God we should occupy ourselves, and follow it, and study it diligently, since the Holy Spirit, through the Word, through which he calls us, grants grace, power, and ability for this purpose; and we should not pry into the abyss of the secret predestination of God. In this sense Christ (Luke 13:23-24), when one said unto him, "Lord, are there few that be saved?" replied: "Strive to enter in at the straight gate." [716,5] 38. But when will a person first learn to understand how consolatory the doctrine of election is? Thus says Luther in his preface to the Epistle to the Romans: "Proceed in the order observed in the Epistle to the Romans. Concern yourself in the first place with Christ and His Gospel, that you may perceive both your sins and His grace; then, strive with sin, as Paul teaches from the first to the eighth chapter. Afterwards, if (in the eighth chapter) you are tried by temptations and afflictions, you will be taught in the ninth, tenth, and eleventh chapters how consolatory the doctrine of divine predestination is." Now this doctrine is salutary and consolatory to those who regard the revealed will of God, and pursue the order which St. Paul in his Epistle to the Romans observes; for he first leads men to repentance, to a knowledge of sin, to faith in Christ, to obedience to God's commands, before he speaks concerning the mystery of the eternal election of God. [716,5. 584,7] 39. But is it not written: "Many are called and few are chosen;" how then can the call be a sure sign by which God reveals the mystery of His will towards us? The divine vocation, which takes place through the Word, is not the cause that many are called, while few are chosen, Matt. 20:16; as if such were the meaning of God: "Externally, through the Word, I call you all, indeed, to my kingdom, unto whom I give my Word, but in my heart I do not intend it for all, but for a few only; for it is my will, that the greater part of those, whom I call through the Word, should not be enlightened and converted, but be and remain damned, although I have declared myself otherwise towards them, through the Word by which they are called." [716,6.] 40. Why would it be against God to accept that God indeed calls us externally to salvation, but means it differently in the heart? Because, in this manner it would be taught that God, who is the eternal truth, contradicts himself; when at the same time God punishes such insincerity even in men, when a person declares a thing, and means and intends another in his heart, Ps. 5:9 and 12:3. [717,1.] 41. What necessary foundation of our faith would thereby be overthrown, if we dare not believe that God by the call reveals the mystery of His will toward us? In this way the necessary and consolatory foundation of our faith would also be rendered entirely uncertain and be destroyed, by which we are daily reminded and admonished that from the Word of God alone, through which He confers with us, and calls us, we should learn and determine what His will towards us is, and that whatever it assures and promises us, we should firmly believe, and not doubt in reference to it. [717,1.] 42. Hence, what arrangement has Christ prepared, so that every individual Christian can apply the general promises of the Gospel to himself also in particular? Christ causes the promise of the Gospel to be proposed not only in general, but He also seals it with the Sacraments, which He has attached as seals of the promise, and thus He confirms it to each believer in particular. [717, 2.] 43. Do we not for this very reason retain private absolution, in order that every individual may thereby become assured of the will of God towards him? Yes: for this reason we retain private absolution, as the _Augsburg Confession_ declares in the eleventh article, and we teach that it is the command of God that we should believe in this absolution, and feel assured that when we believe the words of the absolution, we are as truly reconciled unto God, as if we had heard a voice from heaven; as the _Apology_ explains this article. But we should be wholly and entirely deprived of this consolation, if, from that call which is made through the Word and Sacraments, we should not infer what the will of God towards us is. [717,3.] 44. Would not the doctrine of the power of the Word also be overthrown, if we could not know God's gracious will toward us by our call through the Word? Certainly: the foundation of our religion would be subverted, namely, that the Holy Spirit is truly present when the Word is preached, heard, and considered, and will be efficacious and operate through it. [717,4.] 45. Many being called and few chosen, can those also be the elect, who despise the Word by which they are called? No: it must by no means be understood, as we have mentioned a little before, that those are the elect, who condemn, reject, blaspheme, and persecute the Word of God, Matt. 22:5-6; Acts 13:46; who, hearing the Word, harden their hearts, Heb. 4:2-6:7; who resist the Holy Spirit, Acts 7:51; who persevere in sins without repentance, Luke 14:18; who do not truly believe in Christ, Mark 16:16; who have only an external appearance of piety, Matt. 7:22-23, and 22:12; or, seek, apart from Christ, other ways of righteousness and salvation, Rom. 9:31. [717, 4.] 46. To what has God rather ordained those who are elect unto salvation at the same time in His eternal counsel? To this, that the Holy Spirit shall call, enlighten, and convert the elect through the Word, and that He will justify and save all those who receive Christ through true faith. [718,1.] 47. But what has God at the same time decreed in His counsel concerning those also, who do not follow the call? This, that He will harden, reject, and condemn those who are called through the Word, if they cast off the Word, resist the Holy Spirit, who desires to be efficacious and to operate in them through the Word, and persevere in this course. [718,1.] 48. Why, then, are many called, but few chosen? Because few receive the Word and obey it. The greater part despise the Word, and will not come to the marriage-feast. [718,2.] 49. Hence what is not the cause of this despising the Word? The cause of this contempt of the Word is not the foreknowledge of God, but the perverted will of man, which rejects or perverts the means and instrument of the Holy Spirit, which God offers unto it through the call, and it resists the Holy Spirit, who would be efficacious and operate through the Word; as Christ, Matt. 23:27, says: "How often would I have gathered you together, and ye would not." [718,2.] 50. What is also not the cause, that many indeed accept the Word with joy, but afterwards again fall away? (Luke 8, 13.) The cause is not, because God would not grant unto those, in whom He has begun this good work, His grace in order to perseverance; [sic.] for this is contrary to the declaration of St. Paul, Phil. 1:6; but because they contumaciously turn away again from the holy command, grieve and offend the Holy Spirit, entangle themselves in the pollutions of the world, and garnish the habitation of their hearts for Satan again. The latter end with these is worse than the beginning, 2 Pet. 2:10-20; Luke 11:25-26; Heb. 10:26; Eph. 4:30. [718,3. See also 584,8.] 51. Is, then, the doctrine of election useless, or even injurious, if we contemplate it as it is revealed in God's Word, and when we continue in and hold fast to it? No: it is then very useful, salutary, and consolatory. [718,4.] 52. What principal article of the Christian faith does this doctrine of predestination confirm, when it is contemplated and presented according to God's Word? It confirms most forcibly the article, that we are justified and saved by pure grace for the sake of Christ alone, without any of our own works and merit. [718,4.] 53. Why does the true doctrine of predestination so forcibly confirm the doctrine of justification (alone by grace for Christ's sake)? Because, according to the doctrine of predestination, before the world began, before we existed, indeed, before the foundation of the world, when certainly we could have done nothing good, we were elected to salvation by grace in Christ, according to the purpose of God, Rom. 9:11.; 2 Tim. 1:9. [718,4.] 54. Does the true doctrine of predestination confirm the doctrine also, that the natural will of man is not free? Yes: by this doctrine, all false opinions and errors concerning the powers of our natural will, are overthrown; since, before the world began, God decreed and ordained in his counsel, that He Himself, by the power of His Holy Spirit, through the Word, would effect and work in us all that belongs to our conversion. [718,4.] 55. Is, then, the true doctrine of election comforting in general only, or does it also give each individual Christian comfort for his own person in particular? Yes: this doctrine also affords the eminent and precious consolation, that God took so deep an interest in the conversion, righteousness, and salvation of each Christian, and so faithfully provided for these, that before the foundation of the world, in His counsel and purpose, He ORDAINED the manner in which He WOULD BRING ME TO SALVATION, AND PRESERVE ME THERE. [719,1.] 56. Does the true doctrine of election give the Christians a beautiful and glorious comfort then also, when they consider that they can so easily lose their salvation through the weakness and wickedness of the flesh, or through the fraud and power of the devil and the world? Yes: the true doctrine of election also gives the beautiful and glorious comfort, that God wishes to secure MY salvation so truly and firmly, that in His etenal PURPOSE, WHICH CANNOT FAIL OR BE OVERTHROWN, HE DECREED IT, and to secure it, placed it in the omnipotent hands of our Saviour Jesus Christ, out of which none shall pluck us. John 10:28. For, if our salvation were committed unto us, it might easily be lost through the weakness and wickedness of our flesh, or be taken and plucked out of our hands, by the fraud and power of the devil and of the world. Hence Paul, Rom. 8:28, 35. 39. says: "Since we are called according to the purpose of God, who shall separate us from the love of God, which is in Christ Jesus, our Lord?" [719,1.] 57. Does the true doctrine also give us a substantial comfort under the cross and in temptations? Yes: in afflictions and temptations most precious consolation may be derived from this doctrine. For it teaches that, before the world was made, God determined and decreed in His counsel, that in all our necessities He would be at our side, grant us patience, give us consolation, awaken hope in us, and produce such results as would tend to our salvation. Hence, St. Paul, Rom. 8, 28, 29, 35, 38, 39, in consolatory terms, teaches that God ordained in His purpose before the world was made, by what crosses and afflictions He would conform each one of His elect to the image of His Son, and that the crosses of each one MUST WORK TOGETEER FOR HIS GOOD, because he is called according to the purpose of God. Hence, Paul draws the sure and certain conclusion, that "neither tribulation nor distress, c., neither death nor life, c., can separate us from the love of God, which is in Christ Jesus, our Lord." [719,2.] 58. Does the true doctrine of election also give the comfort, that in spite of the persecutions of tyrants and in spite of the errors of heretics the Church can not be overthrown? Yes: this article also affords us a noble testimony that the Church of God will remain, and resist all the powers of hell. [719,3.] 59. Does the true doctrine of election give comfort against the offence, that the true Church is in such a pitiable plight and it is so well with the false church in this world? Yes: it teaches likewise which is the true Church of God, so that we may not stumble at the great power of the false church, Rom. 9:24, 25. [719,3.] 60. Does the true doctrine of election contain not only comfort, but also admonitions and warnings? Yes: from this article very serious admonitions and warnings are deduced; as, Luke 7:30: "They rejected the counsel of God against themselves." "I say unto you, that none of those men which were bidden, shall taste of my supper," Luke 14:24. Again, Matt. 20:16, and chap. 22:14: "Many are called, but few are chosen." Again, Luke 8:8, 18: "He that has ears to hear, let him hear," and, "Take heed how ye hear." [719,4.] 61. According to this, how can the doctrine of this article be used? In a useful, consolatory, and most profitable manner. [719,4.] 62. What distinction must be observed in regard to the doctrine of election when teaching the same? A very accurate distinction must be made between that which is expressly revealed in the Word of God in reference to this matter, and that which is not revealed. [719,5.] 63. Did not God reveal everything concerning election? No: for, besides those things which we have thus far said, and which are revealed in Christ, God has also concealed and kept secret many things concerning this mystery, and reserved them for His own wisdom and knowledge alone. [720,1.] 64. Should we not also seek to find out with our reason the mysteries of election not revealed in God's Word? No: into these things we ought not to search, nor indulge our imagination, nor inquire curiously, nor attempt to determine; but we should adhere to the revealed Word. [720,1.] 65. Why is the admonition so very highly necessary, that we should not indulge in subtle inquiries and draw inferences in this matter? Because, our curiosity always occupies itself with these things, rather than with those which God has revealed unto us in His Word with respect to this matter, since we are unable to reconcile them in our minds, which indeed we are not commanded to do. [720,2.] 66. But is it not certain that God has already from eternity foreseen, and still knows, what will certainly take place? Yes: there is no doubt that God foresaw precisely, and with the greatest certainty, before the world was made, and He knows still, who among those that are called, will believe or will not believe; also, who among the converted will remain steadfast, and who will not remain steadfast; who, if they fall back into sin, will return, and who will become hardened. Nor is there any doubt that the number of those who will be saved, and of those who will be lost, is known and seen of God. [720,3.] 67. Are we allowed to draw all kinds of conclusions with our reason from this, that God has already foreseen and still knows everything? No: since God has reserved this mystery unto His own wisdom, and has revealed nothing of it unto us in His Word, much less commanded us to search it out with our thoughts, but has earnestly restrained us from the attempt, Rom. 11:33: we should not draw inferences in our minds, nor indulge in useless inquiries in reference to it, but we should adhere to His revealed Word to which He has referred us. [720,3.] 68. But does not God know the reason and time of the call and conversion of each person also, and has He not Himself determined, when He will call and convert him? Yes: God knows without any doubt, and has appointed the season and time of each one's call and conversion; and when He will again raise him up after he has fallen. [720,4.]* 69. Should ministers, therefore, in their preaching, and hearers in hearing the Word, wait for this hour determined of God? Far be it! Since He has not revealed these things unto us, we understand that it is enjoined upon us to occupy ourselves continually with the Word of God, but to commit the season and time to God, Acts 1:7. [720,4.] 70. Do we not also observe that God in distributing His grace manifests Himself quite differently toward entire countries and individual persons, although they are equally guilty? Yes: We see that God gives His Word to one region, but not to another; that He withdraws it from one people, but allows it to remain with another; or that one man is hardened, blinded, and given over to a reprobate mind, but that another, though equally guilty, is converted to God, c. [720,5.] 71. How shall we judge concerning this mystery that God treats man so differently, and how shall we apply it to our salvation? It is our duty, in such cases, to remember that Paul, Rom. 11:22-23, has assigned certain limits to us, beyond which we are not allowed to inquire. For, he instructs us to consider the JUDGMENT OF GOD to be just, in the case of those who perish. For it is the well-merited punishment of sin, when, in the case of any country or people, God so inflicts punishment on account of the contempt of His Word, that it extends also to succeeding generations, as we perceive to be the case with the Jews; thus, in the case of some countries or individuals, God exhibits His severity, or the penalties which we have deserved, and of which we are worthy, since we, too, did not walk in a manner worthy of God's Word, but often deeply grieved the Holy Spirit; so that, being thus admonished, we might live in the fear of God, and acknowledge and praise the GOODNESS OF GOD, shown to us and in us, without or contrary to our merit, to whom He gives the Word, whom He allows to retain it, and whom He does not harden and reject. [721,1.] 72. Why should we acknowledge the just judgment of God in those, from whom He takes away His Word, and who become hardened and blind? Because: 1. For, since our nature is corrupted by sin, and worthy of and exposed to divine wrath and everlasting condemnation, God is not under an obligation to bestow upon us His word, His Spirit, or His grace; and 2. even when He graciously grants us His gifts, we often reject them, and render ourselves unworthy of everlasting life. Acts 13:46. [721,2.] 73. Why does God permit us, who have His Word and grace, to behold this His just and well-merited judgment in certain countries, people, and persons? In order that, by comparing ourselves with them, and by discovering our great similarity to them, we may see and praise with so much the greater diligence, the pure, unmerited grace of God, manifested to the vessels of mercy. (Rom. 9:23.) For those who suffer punishment and receive the wages of their sins, are not dealt with unjustly. But in the case of those to whom God gives and preserves His Word, by which men are enlightened, converted, and saved, the Lord commends His boundless grace and unmerited mercy. [721,3.] 74. Do we remain in the right path, when we without minutely inquiring and drawing inferences acknowledge the justice of God in those who experience His judgments, but acknowledge His pure unmerited grace in those to whom God gives His Word and enlightens and preserves? Yes: when we proceed thus far in this article, we remain in the right path, as it is written: "O Israel, thou hast DESTROYED THYSELF; but in ME is thine HELP." Hos. 13:9. [721,4.] 75. Is it right, if we desire in this article on election to search out and fathom and reconcile every thing with human reason? No: whenever our thoughts would transcend these limits in this investigation, we should immediately repress them as St. Paul does, remembering the declaration: "O man, who art thou that repliest against God?" Rom. 9:20. [721,5.] 76. Does not the great Apostle Paul himself bear witness, that we can not and should not reconcile in our minds, search out and fathom all that is contained in this article? Yes: the destinguished [sic.] Apostle Paul, after having largely discussed this article, agreeably to the revealed Word of God, as soon as he is led to speak of those things which God has reserved unto His hidden wisdom concerning this mystery, desists, and at once closes with these words: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord?" Rom. 11:33-34; that is, besides and above that which He has revealed unto us in His Word. [721,6.] 77. Do we contemplate the eternal election of God properly, when we seek to search out the secret counsel of God? No: this eternal election of God must be considered in Christ, and not apart from, or without Christ. [722,2.] 78. How do you prove that the eternal election of God must be considered in Christ, and not outside of, or without Christ? Thus: for in Christ, as the holy Apostle Paul testifies, we were chosen before the foundation of the world, Eph. 1:4, as it is written: "He hath made us accepted in the Beloved." [722,2.] 79.Whereby is this election revealed to us from heaven? Through the preached Word, when the Father says: "This is my beloved Son, in whom I am well pleased; hear ye Him." Matt. 17:5; Luke 3:22. And Christ, Matt. 11:28, says: "Come unto me, all ye that labor and are heavy laden, and I will give you rest." And concerning the Holy Spirit Christ says: "He shall glorify me; for he shall receive of mine, and shall show it unto you." John 16:14. [722,2.] 80. To whom does the entire Holy Trinity, God the Father, Son, and Holy Ghost, direct all persons in whom they shall seek the eternal election of the Father? To Christ, as to the book of life. [722,2.] 81. How do you prove, that the entire Holy Trinity directs all persons to Christ, in whom they shall seek the eternal election of the Father? By three arguments: 1. For, this was decreed from eternity by the FATHER, that those whom He would save, He would save through Christ; as Christ Himself says: "No man cometh unto the Father, but by me," John 14:6. And again: "I am the door: by me, if any man enter in, he shall be saved, John 10:9. 2. But Christ, as the only-begotten SON of God, who is in the bosom of the Father, John 1:18, has revealed the will of the Father unto us, and consequently our eternal election to everlasting life too; namely when he says: "The kingdom of God is at hand: repent ye, and believe the Gospel." Mark 1:15. Again He says: "This is the will of Him that sent me, that every one which seeth the Son, and believeth on Him, may have everlasting life." John 6:40. And moreover: "God so loved the world," c. John 3:16. These declarations the Father desires all men to hear, in order that they may come unto Christ. But Christ will not cast from Himself those who come, for it is written: "Him that cometh to me, I will in no wise cast out." John 6:37. 3. Now, in order that we may come to Christ, the HOLY SPIRIT works true faith in us through the hearing of the Word, as the Apostle testifies, when He Says: "So then, faith cometh by hearing, and hearing by the Word of God," Rom. 10:17; when, namely, it is preached in purity and sincerity. [722,2. 3. 4. 5.] 82. Should, therefore, a person who desires to be saved, trouble or harass himself with thoughts concerning the secret counsel of God, whether he is also elected. and ordained to eternal life; by which anxieties Satan is accustomed maliciously to disturb and torment pious minds? By no means; but he should rather listen to Christ, who is the book of life and of the divine, eternal election of all the children of God to everlasting life; and who testifies to all men without distinction, that God desires all men to come unto Him, who are burdened with sins and heavy-laden, in order that they may have rest and be saved. [723,1.] 83. What should all those who desire to be saved do, according to this doctrine of Christ, instead of tormenting themselves with God's secret counsel? We should abstain from sin, repent, and believe His promise, and rely wholly and entirely upon Him. But, since we are unable to do this by our own powers and of ourselves, the Holy Spirit desires to work in us repentance and faith, through the Word and Sacraments. And, in order that we may be enabled to proceed onward in this course, persevere therein, and remain steadfast, we should call upon God for His grace, which He has promised us in Holy Baptism, and not doubt that He will impart it unto us according to His promise. For thus Christ has promised, saying: "If a son shall ask bread of any of you that is a father, will he give him a stone? Or, if he shall ask an egg, will he offer him a scorpion? If ye," c. [723,2.] 84. Dare believers, who can and shall accept the doctrine of election to their comfort, be inactive or even resist the operation of the Spirit of God? No: inasmuch as the Holy Spirit dwells in the elect, who now believe in Christ, 1 Cor. 3:16, as in his temple, and is not inactive in them, but impels the children of God to obey the commands of God, believers should likewise not be inactive, much less resist the operation of the Spirit of God, but exercise themselves in all Christian virtues, in all piety, modesty, temperance, patience, and brotherly love, and use all diligence to make their calling and election sure. 2 Pet. 1:10. [723,3.] 85. Why should believers, who can and shall accept the doctrine of election to their comfort, not be inactive, but exercise themselves in all Christian virtues? That they may doubt the less, the more they feel the power and energy of the Spirit in themselves. For the Spirit of God bears witness to the elect that they are the children of God. Rom. 8:16. [722,3.] 86. Must not believers doubt in their election and salvation, when at times they do not perceive the power of the Spirit? Far be it! If at any time they fall into such strong temptations, that they think they no more perceive the power of the indwelling Spirit of God, and say with David, Psalm 31:22: "I said in my haste, I am cut off from before thine eyes;" yet, as David immediately adds, they should say again with him, whatever they may discover in themselves: "Nevertheless thou heardest the voice of my supplications, when I cried unto thee." [723,3.] 87. But must we not on this account doubt in our election and salvation, because it is possible for us to fail? No: since our election is not FOUNDED upon our piety or virtue, but ALONE upon the merit of Christ and the gracious will of His Father, who cannot deny Himself, because He is immutable in His will and essence; therefore, if His children fall from obedience and stumble, He causes them to be called again unto repentance, through the Word; and the Holy Spirit will be efficacious in them unto conversion, through the Word; and when they return unto Him again in true repentance, through genuine faith, He will even manifest His paternal love towards all those who tremble at His Word, Isa. [sic] 66:2, and return unto Him with their hearts, for thus it is written, Jer. 3:1. [723,4.] 88. Should we, perhaps, on this account doubt in our election and salvation, because it is written: "No man can come to me, except the Father who hath sent me, draw him?" Not at all; the declaration that "no man can come to Christ, except the Father draw him," John 6:44., is righteously and truly made. The Father, however, will draw no one without means; but He has instituted His Word and Sacraments as the ordinary means and instruments, for this purpose. And it is not the will of the Father or of the Son, that any person should neglect the preaching of His Word, or contemn [sic.] it, and wait until the Father draws, without the Word and the Sacraments. For the Father draws indeed by the power of His Holy Spirit, yet according to His ordinary mode, through the hearing of His holy, divine Word, yet according to His ordinary mode, through the hearing of His holy, divine Word, as with a net, by which the elect are snatched out of the jaws of Satan. And to the preaching of this Word, each miserable sinner should betake himself, hear it diligently, and not doubt the drawing of the Father. For the Holy Spirit with His power will accompany the Word, and operate through it: and this IS the drawing of the Father. [724,2.] 89. However, may we from this, that not all come to faith who have heard the Word of God, draw the conclusion that God does not desire to give them salvation? Not at all; the reason that all who hear the Word of God, do not believe, and, therefore, meet with a deeper condemnation, is not found in God's unwillingness to bestow salvation; but they themselves are in fault, because they so hear the Word, not to learn, but only to scorn, to blaspheme, and to profane it, and because they resisted the Holy Spirit, who desires to operate in them through the Word; as was the case with the Pharisees and their adherents in the time of Christ. [724,3.] 90. Has God made "the vessels of wrath" and "of dishonor," as Paul writes about them? No: the Apostle distinguishes with special diligence the work of God, who makes vessels of honor alone, from the work of the devil and of man, who by the impulse of the devil, and not of God, has made himself a vessel of dishonor. For thus it is written: "God endured with much long-suffering the vessels of wrath fitted to destruction; that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory." Rom. 9:22-23. For here the Apostle clearly asserts, that God endured the vessels of wrath with much long-suffering, but he does not say, that God made them vessels of wrath. For, if this had been the will of God, there would have beee [sic.] no need for long-suffering. But it is the fault of the devil and those individuals themselves, and not of God, that they are fitted to destruction. [724, 3.4.] 91. Whence then, does all preparation or fitting to destruction proceed? Every preparation or fitting to destruction proceeds from the devil and men, through sin, and by no means from God, who does not desire that any man should be damned; how then should He Himself fit or prepare any person for damnation? [725,2.] 92. How do you prove that God is not the cause of the damnation of any person? As God is not a cause of sin, so he is also no cause of the punishment, that is, damnation; but the only cause of damnation is sin. "For the wages of sin is death," Rom. 6:23. And, as God neither desires the commission of sin, nor has pleasure in it, so He likewise neither desires the death of the sinner nor has pleasure in his damnation. "For He is not willing that any should perish, but that all should come to repentance," 2 Pet. 3:9. For thus it is written: "For I have no pleasure in the death of him that dieth," Ezek. 18:23-32. "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live," ch. 33:11. [725,2.] 93. May we from this that God Himself prepares the vessels of mercy, conclude that He also Himself prepares the vessels of dishonor? No: St. Paul testifies in definite terms, that (out of vessels of dishonor, vessels of honor may be made through the power and operation of God; when he writes thus: "If a man, therefore, purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work," 2 Tim 2:21. For he that purges himself, must PREVIOUSLY have been impure, and consequently HAVE BEEN a vessel of dishonor. But concerning the vessels of mercy he asserts clearly, that the Lord Himself has prepared them for glory, which he does not say in reference to the damned, who themselves, and not God, have made themselves vessels of damnation. [725,2.] 94. May we from this that God punishes sin by sin, conclude that He never desired that those whom He thus punishes, should be saved? Absolutely not; on the contrary, it must also be carefully observed, when God punishes sin by sin, that is, in the case of those who had been converted, on account of their subsequent security, impenitence, aud wanton sins, punishes with hardness of heart and blindness of mind that this is not to be so understood, as if it had never been God's gracious will that such persons should come to the knowledge of the truth, and be saved. [725, 3.] 95. Why must we, then, believe both: as well that God desires to save all men, as also that God will harden the persevering sinners? For this is the revealed will of God: first, that God will receive all those in grace, who repent, and believe in Christ. Second, that He will also punish those who willfully turn away from His holy commands, and entangle themselves again in the pollutions of the world, 2 Pet. 2:20; garnish their hearts unto satan, Luke 11:25; do despite unto the Holy Spirit, Heb. 10:29, and that such, if they persevere in these things, shall be hardened, blinded, and eternally damned. [725,3. 4. 5.] 96. Hence, what was not the reason, why Pharaoh was lost? Pharaoh (concerning whom it is written: "Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth," Ex. 9:16; Rom. 9:17) did not perish because God would not grant him salvation, or because it was the pleasure and will of God that he should be damned and lost. "For God is not willing that any should perish; nor has He any pleasure in the death of the wicked; but that the wicked turn from his way and live," 2 Pet. 3:9; Ezek. 33:11. [726,1.] 97. But whence is it, that God hardened the heart of Pharaoh, so that Pharaoh persisted in the perpetration of sins, and became the more obdurate the more he was admonished? All this was a punishment of his former sins, and of the atrocious tyranny which he had, in very many instances, practised most inhumanly in the case of the children of Israel, and contrary to the reproaches of his own conscience. [726,2.] 98. But why did God finally abandon Pharaoh? Inasmuch as God caused His Word to be preached and His will to be declared to him, and Pharaoh nevertheless willfully rebelled against all these admonitions and warnings, God abandoned him, and thus his heart was hardened, and God executed His judgment upon him; for he deserved nothing else than hell-fire. [726,2.] 99. To what purpose only does the holy Apostle in Rom. 9. introduce this example of Pharaoh? Only to show the justice of God administered in the case of the impenitent and the despisers of His Word. [726,2.] 100. In what sense is it by no means meant, when the Apostle Rom. 9 quotes the example of Pharaoh? It is by no means the meaning of Paul that God would not grant him, or any other man, salvation, nor that in His secret counsel He had ordained him to eternal damnation, so that he neither could nor might be saved. [726,2.] 101. We can we certainly believe that the doctrine of election, as it has been here explained, is the true divine doctrine of this article? Because: by this doctrine and explanation of the eternal and SAVING election of the elect children of God, THE HONOR OF GOD IS WHOLLY AND FULLY ATTRIBUTED UNTO. [726,3.] 102. Why is the honor of God wholly and fully attributed to Him by this doctrine? Because, it is taught thereby, that through pure mercy in Christ, without any of our merits or good works, He saves us according to the purpose of His will. [726,3.] 103. Do the Holy Scriptures teach that God alone by His mercy in Christ according to the purpose of His will, saves us? Yes: for it is written: "Having predestinated us unto the adoption of children, by Jesus Christ, to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved," Eph. 1:5-6. [726,3.] 104. Is this, then, the true doctrine, if it be taught that in us also there is a cause of the election of God? Far be it! On the contrary: the following doctrine is, therefore, false and erroneous, namely, that not the mercy of God ALONE, and the most holy merit of Christ are the cause, but that IN US ALSO there is a CAUSE of the election of God, on account of which God has elected us to everlasting life. [726,3. See also 586,5. 6.] 105. How do you prove that in us there is no cause of election? I prove this thus: For, not only BEFORE WE HAD DONE ANY GOOD, but also BEFORE WE WERE BORN, yea, before the foundation of the world, He elected us in Christ; "That the purpose of God, according to election, might stand, not of works, but of Him that calleth, it was said unto her, The elder shall serve the younger: As it is written, Jacob have I loved, but Esau have I hated," Rom. 9:11, 12, 13; Mal:1:2-3. [726,3.] 106. When does this doctrine of election also give no one occasion either to despond, or to lead a dissolute or wicked life? When people are taught that they must SEEK eternal election IN CHRIST and His holy GOSPEL, as in the book of life. For the Gospel excludes no penitent sinner, but calls and invites all poor, all troubled and afflicted sinners to repentance, to the acknowledgement of their sins, and to faith in Christ; it promises the Holy Spirit for their purification and renovation. [727,2.] 107. What consolation does this doctrine afford to troubled and agitated minds? The SUREST consolation, SINCE THEREBY THEY KNOW THAT THEIR SALVATION IS NOT ENTRUSTED TO THEIR HANDS, else they would lose it more easily than Adam and Eve lost it in Paradise, and that, too, every hour and moment, but that it DEPENDS ON THE GRACIOUS ELECTION OF GOD, which He has revealed unto us in Christ, OUT OF WHOSE HAND NO ONE SHALL PLUCK US. John 10:28; 2 Tim. 2:19. [727,2.] 108. Hence, who certainly and without any doubt teaches a false doctrine on election? If any one inculcates this doctrine, concerning the gracious election of God, in such a manner that distressed Christians cannot console themselves by it, but are rather led into despair, or that the impenitent are encouraged in their wickedness, it is undoubtedly certain and true, that this doctrine is set forth, not according to the Word and will of God, but according to mere human reason and the suggestions of the devil. [727,3.] 109. How do you prove, that the doctrine of election is certainly not understood and interpreted according to the Word of God, when it does not give the troubled and tormented Christians the surest comfort? This I prove thus: as the Apostle testifies in Rom. 15:4: "For whatsoever things were written aftertime, were written for our learning, that we, through patience and comfort of the Scriptures, might have hope." But where this comfort and hope are impaired, or taken away from us entirely by the Scripture, it is certain, that the Scripture is understood and explained contrary to the will and meaning of the Holy Spirit. [727,4.] 110. Shall we Lutherans, therefore, remain true and faithful to the doctrine of our dear confession on election also until death? Yes: to this simple, perspicuous, and profitable explanation, which has a good and sure foundation in the revealed will of God, we adhere. [727,5.] 111. What questions and speculations should we Lutherans, however, when we treat of this doctrine, shun and avoid? All refined, curious and useless speculations and questions. [727,5.] 112. Finally, what should we Lutherans, as regards this doctrine, reject and condemn? Whatever is contrary to these simple and profitable explanations. [727,5.] 113. In regard to the doctrine of election, what are the errors which our Evangelical Lutheran Church has expressly REJECTED in her confession? 1. When it is taught, that God is not willing, that all persons should come to repentance, and believe the Gospel. 2. Again, that when God calls us, it is not His earnest desire that all men should come to Him. 3. Again, that God is not willing that all men should be saved, but without regard to their sins, solely through the bare counsel, purpose, and will of God, some are destined to damnation, so that they cannot be saved. 4. Again, that the mercy of God, and the most holy merit of Christ are not the ONLY cause of the election of God, but that IN US ALSO THERE IS A CAUSE, on account of which God has elected us to eternal life. [586,2-5.] 114. What judgment does our church pronounce on all these errors in regard to the doctrine of election? She declares: All these doctrines are false, odious, and blasphemous, by which all the consolation, which Christians have in the holy Gospel and in the use of the holy Sacraments, is taken away from them; and for this reason these doctrines should not be tolerated in the Church of God. [586,6.] 115. But why is the doctrine of our Evangelical Lutheran Church certainly the true doctrine, revealed by God Himself in His Word, by which we can live and die cheerfully? For the following two irrefutable grounds: by this brief explanation of the eternal election of God, the honor is fully and entirely attributed to God, that He saves us through mercy alone, according to the purpose of His will, without any merit of our own; and besides, no cause is given to any one for faintheartedness, or for a dissolute life. [585,4.] ________________________________________________________________ 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: smithre@mail.ctsfw.edu Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (260) 452-3149 Fax: (260) 452-2126 ________________________________________________________________