Solid Declaration, Article XI: Of God’s Eternal Foreknowledge and Election

p. 649 Although among the theologians of the Augsburg Confession no public dissension whatever, causing offence, and that is widespread, has as yet occurred concerning the eternal election of the children of God; yet since in other places this article has been brought into very painful controversy,² and even among our theologians there was some agitation concerning it, and similar expressions were not always employed concerning it by the theologians; in order by the aid of divine grace to prevent disagreement and separation in the future among our successors, as well as among us, we have desired here also to present an explanation of the same, so that every one may know what is our unanimous doctrine, faith and confession concerning this article also. For the doctrine concerning this article, if presented from and according to the pattern of the divine Word [and analogy of God’s Word and of faith], neither can nor should be regarded as useless or unnecessary, much less as causing offence or injury, because the Holy Scriptures not only in but one place and incidentally, but in many places, thoroughly discuss and urge [explain] the same. Therefore, on account of abuse or misunderstanding we should not neglect or reject the doctrine of the divine Word, but precisely on that account, in p. 650 order to avert all abuse and misunderstanding, the true meaning should and must be explained from the foundation of the Scriptures. According to this the plain sum and substance [of the heavenly doctrine] concerning this article consists in the following points:

² Cf. Epitome, xi.: 1, note.

Parallel passages: Epitome, xi. Cf. Augsburg Confession.

First, the distinction between the eternal foreknowledge of God, and the eternal election of his children to eternal salvation, is to be accurately observed. For foreknowledge or prevision, i. e. that God sees and knows everything before it happens, which is called God’s foreknowledge [prescience], extends to all creatures, good and bad; namely, that he foresees and foreknows everything that is or will be, that is occurring or will occur, whether it be good or bad, since before God all things, whether they be past or future, are manifest and present. Thus it is written (Matt. 10:29): “Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father.” And (Ps. 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 were none of them.” Also (Isa. 37:28): “I know thy abode, and thy going out, and thy coming in, and thy rage against me.”

But the eternal election of God, or predestination, i. e. God’s appointment to salvation, pertains not at the same time to the godly and the wicked, but only to the children of God, who were elected and appointed to eternal life before the foundation of the world was laid, as Paul says (Eph. 1:4, 5): “He hath chosen us in him, having predestinated us unto the adoption of children by Jesus Christ.”

The foreknowledge of God (prescience) foresees and fore-6 knows also that which is evil, but not in such a manner as though it were God’s gracious will that evil should happen. But all that the perverse, wicked will of the devil and of men purposes and desires to do, and will do, God sees and knows before; and his prescience, i. e. foreknowledge, so observes its order also, even in wicked acts or works, that to the evil which God does not will its limit and measure are fixed by God, how far it should go and how long it should last, when and how he would hinder and punish it; yet all this God the Lord so rules that it must redound to the glory of the divine name and to the salvation of his elect; and the godless, on that account, must be put to confusion.

Moreover, the beginning and cause of the evil is not God’s; foreknowledge (for God does not procure and effect or work that which is evil, neither does he help or promote it); but the wicked, perverse will of the devil and of men [is the cause of the evil], as it is written (Hos. 13:9): “O Israel, p. 651 thou hast destroyed thyself; but in me is thy help.” Also (Ps. 5:4) · “Thou art not a God that hath pleasure in wickedness.”

But the eternal election of God not only foresees and fore-knows the salvation of the elect, but is also, from the gracious will and pleasure of God in Christ Jesus, a cause which procures, works, helps and promotes what pertains thereto; upon this [divine predestination] also our salvation is so founded that “the gates of hell cannot prevail against it” (Matt. 16:18). For it is written (John 10:28): “Neither shall any man pluck my sheep out of my hand.” And again (Acts 13:48): “And as many as were ordained to eternal life, believed.”

This eternal election or appointment of God to eternal life is also not to be considered merely in God’s secret, inscrutable counsel in such a manner as though it comprised in itself nothing further, or nothing more belonged thereto, and nothing more were to be considered therein, than that God foresaw who and how many would be saved, and who and how many would be damned, or that he only held a review, and would say thus: “This one shall be saved, that one shall be damned; this one shall remain steadfast [in faith to the end], that one shall not remain steadfast.”

For from this many derive and adopt strange, dangerous and pernicious thoughts, which occasion and strengthen either security and impenitence or despondency and despair, so that they fall into troublesome thoughts and [for thus some think, with peril to themselves, nay, even sometimes] speak thus: Since “before the foundation of the world was laid” (Eph. 1:4) “God has foreknown [predestinated] his elect for salvation, and God’s foreknowledge cannot err or be injured or changed by any one” (Isa. 14:27; Rom. 9:19), “if I, then, am foreknown [elected] for salvation, nothing can injure me with respect to it, even though, without repentance, I practise all sorts of sin and shame, do not regard the Word and sacraments, concern myself neither with repentance, faith, prayer nor godliness. But I nevertheless will and must be saved; because God’s foreknowledge [election] must come to pass. If, however, I am not foreknown [predestinated], it nevertheless helps me nothing, even though I would observe the Word, repent, believe, etc.; for I cannot hinder or change God’s foreknowledge [predestination].”

And such thoughts occur indeed even to godly hearts, al-1 though, by God’s grace, they have repentance, faith and a good purpose [of living in a godly manner], so that they think: “If you are not foreknown [predestinated or elected] from eternity for salvation, everything [your every effort and entire labor] is p. 652 of no avail.” This especially occurs when they regard their weakness and the examples of those who have not persevered [in faith to the end], but have fallen away again [from true godliness to ungodliness, and have become apostates].

Against this false delusion and such dangerous thoughts we should establish the following firm foundation, which ‘s sure and cannot fail, namely: Since all Scripture has been given by God, not for [cherishing] security and impenitence, but should serve “for reproof, for correction, for instruction in righteousness” (2 Tim. 3:16); also, since everything in God’s Word has been prescribed to us, not that we should thereby be driven to despair, but “that we, through patience and comfort of the Scriptures, might have hope” (Rom. 15:4); it is without doubt in no way the sound sense or right use of the doctrine concerning the eternal foreknowledge of God that thereby either impenitence or despair should be occasioned or strengthened. Therefore the Scriptures present to us this doctrine in no other way than to direct us thereby to the [revealed] Word (Eph. 1:13; 1 Cor. 1:7), exhort to repentance (2 Tim. 3:16), urge to godliness (Eph. 1:14; John 15:3), strengthen faith and assure us of our salvation (Eph. 1:13; John 10: sq.; 2 Thess. 2: sq.).

Therefore, if we wish to think or speak correctly and profitably concerning eternal election, or the predestination and fore-ordination of the children of God to eternal life, we should accustom ourselves not to speculate concerning the mere, secret, concealed, inscrutable foreknowledge of God, but how the counsel, purpose and ordination of God in Christ Jesus, who is the true book of life, has been revealed to us through the Word, viz. that the entire doctrine concerning the purpose, counsel, will and ordination of God pertaining to our redemption, call, righteousness and salvation should be taken together; as Paul has treated and explained this article (Rom. 8: sq.; Eph. 1: sq.), as also Christ in the parable (Matt. 22: sqq.), namely, that God in his purpose and counsel decreed:

1. That the human race should be truly redeemed and reconciled with God through Christ, who, by his faultless [innocency] obedience, suffering and death, has merited for us righteousness which avails before God, and eternal life.

2. That such merit and benefits of Christ should be offered, presented and distributed to us through his Word and sacraments.

3. That he would be efficacious and active in us by his Holy Ghost, through the Word, when it is preached, heard and pondered, to convert hearts to true repentance and preserve them in the true faith.

4. That all those who, in true repentance, receive Christ by p. 653 a true faith he would justify and receive into grace, adoption and inheritance of eternal life.

5. That those also who are thus justified he would sanctify in love, as St. Paul (Eph. 1:4) says.

6. That, in their great weakness, he also would defend them against the devil, the world, and the flesh, and would rule and lead them in his ways, and when they stumble would raise them again [place his hand beneath them], and under the cross and in temptation would comfort and preserve them [for life].

7. That the good work which he has begun in them he would strengthen, increase and support to the end, if they observe God’s Word, pray diligently, abide in God’s goodness [grace] and faithfully use the gifts received.

8. That those whom he has elected, called and justified, he would eternally save and glorify in life eternal.

And that in his counsel, purpose and ordination he prepared salvation not only in general, but in grace considered and chose to salvation each and every person of the elect, who shall be saved through Christ, and ordained that in the way just mentioned he would by his grace, gifts and efficacy bring them thereto [make them participants of eternal salvation], and aid, promote, strengthen and preserve them.

All this, according to the Scriptures, is comprised in the doctrine concerning the eternal election of God to adoption and eternal salvation, and should be comprised with it, and not omitted, when we speak of God’s purpose, predestination, election and ordination to salvation. And when, according to the Scriptures, thoughts concerning this article are thus formed, we can, by God’s grace, simply [and correctly] adapt ourselves to it [and advantageously treat of it].

This also belongs to the further explanation and salutary use of the doctrine concerning God’s predestination to salvation, viz.: Since only the elect, whose names are written in the book of life, are saved, how can we know whence, and whereby can we decide, who are the elect and those by whom this doctrine can and should be received for comfort?

And of this we should not judge according to our reason, also not according to the Law or from any external appearance. Neither should we attempt to investigate the secret, concealed abyss of divine predestination, but should give heed to the revealed will of God. For he has “made known unto us the mystery of his will,” and made it manifest through Christ that it might be preached (Eph. 1: sqq; 2 Tim. 1: sq.).

But this is revealed to us thus, as St. Paul says (Rom. 8:2; sq.): “Whom God predestinated, elected and foreordained, he also called.” Now, God calls not without means, but through p. 654 the Word, as he has commanded “repentance and remission of sins to be preached in his name” (Luke 24:47). St. Paul also testifies to like effect when he writes (2 Cor. 5:20): “We are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, Be ye reconciled to God.” And the guests whom the King will have at the wedding of his Son he calls through his ministers sent forth (Matt. 22: sqq.)—some at the first and some at the second, third, sixth, ninth, and even at the eleventh hour (Matt. 20: sqq.).

Therefore, if we wish with profit to consider our eternal election to salvation, we must in every way hold rigidly and firmly to this, viz. that as the preaching of repentance so also the promise of the Gospel is universal, i. e. it pertains to all men (Luke 24). Therefore Christ has commanded “that repentance and remission of sins should be preached in his name among all nations.” For God loved the world and gave his Son (John 3:16). Christ bore the sins of the world (John 1:29), gave his flesh for the life of the world (John 6:51); his blood is the propitiation for the sins of the whole world (1 John 1:7; 2:2). Christ says: “Come unto me, all ye that labor and are heavy laden, and I will you rest” (Matt. 11:28). “God hath concluded them all in unbelief, that he might have mercy upon all” (Rom. 11:32). “The Lord is not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). “The same Lord over all is rich unto all that call upon him” (Rom. 10:12). “The righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe” (Rom. 3:22). “This is the will of Him that sent me, that every one that seeth the Son and believeth on him may have everlasting life.” Therefore it is Christ’s command that to all in common to whom repentance is preached this promise of the Gospel also should be offered (Luke 24:47; Mark 16:15).

And this call of God, which is made through the preaching of the Word, we should regard as no delusion, but know that thereby God reveals his will, viz. that in those whom he thus calls he will work through the Word, that they may be enlightened, converted and saved. For the Word, whereby we are called, is “a ministration of the Spirit,” that gives the Spirit, or whereby the Spirit is given (2 Cor. 3:8), and “a power of God unto salvation” (Rom. 1:16). And since the Holy Ghost wishes to be efficacious through the Word, and to strengthen and give power and ability, it is God’s will that we should receive the Word, believe and obey it.

For this reason the elect are described thus: “My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life” (John 10: sq.) And (Eph. 1:

p. 655 11, 13): Who according to the purpose are predestinated to an inheritance, who hear the Gospel, believe in Christ, pray and give thanks, are sanctified in love, have hope, patience and comfort under the cross (Rom. 8:25); and although in them all this is very weak, yet they hunger and thirst for righteousness (Matt. 5:6).

Thus the Spirit of God gives to the elect the testimony that they are children of God, and when they do not know for what they should pray as they ought, he intercedes with groanings that cannot be uttered (Rom. 8:16, 26).

Thus, also, Holy Scripture shows that God, who has called us, is so faithful when he has begun a good work in us that he also will preserve and continue it to the end, if we do not turn ourselves from him, but retain firmly to the end the work begun, for retaining which he has promised his grace (1 Cor. 1:9; Phil. 1:6; [1 Pet. 5:10]; 2 Pet. 3:9; Heb. 3:2).

With this revealed will of God we should concern ourselves, and should follow and study it, because the Holy Ghost, through the Word whereby he calls us, bestows, to this end, grace, power and ability, and we should not attempt to scrutinize the abyss of God’s hidden predestination, as it is written in Luke 13:24, where to one who asks: “Lord, are there few that be saved?” Christ answers: “Strive to enter in at the strait gate.” Accordingly, Luther says [in the Preface to the Epistle to the Romans]: “Follow the Epistle to the Romans in its order, concern yourself first with Christ and his Gospel, that you may recognize your sins and his grace. Afterwards contend with sin, as Paul teaches from the first to the eighth chapter. Then when in the eighth chapter you will come into temptation under the cross and afflictions, the ninth, tenth and eleventh chapters will teach you how consolatory is predestination.”

But that many are called and few are chosen is not owing to the fact that the meaning of the call of God, made through the Word, is as though God were to say: “Outwardly, through the Word, I indeed call to my kingdom all of you to whom I give my Word, yet in my heart I intend it not for all, but only for a few; for it is my will that the greatest part of those whom I call through the Word should not be enlightened or converted, but be and remain lost, although, through the Word in the call, I declare myself to them otherwise.” For this would be to assign to God contradictory wills. That is, in such a manner it would be taught that God, who is, however, eternal truth, would be contrary to himself; and yet God also punishes the fault when one thing is declared, and another is thought and meant in the heart (Ps. 5: and 12: sq.). Thereby, also, the necessary consolatory foundation is rendered p. 656 altogether uncertain and of no value, as we are daily reminded and admonished, that only from God’s Word, whereby he treats with us and calls us, should we learn and conclude what his will to us is, and that that, to which he gives his Word and which he promises, we should certainly believe and not doubt.

Therefore Christ causes the promise of the Gospel to be offered not only in general, but through the sacraments, which he attaches as seals of the promise, he seals and thereby especially confirms it [the certainty of the promise of the Gospel] to every believer.

For that reason we also retain, as the Augsburg Confession, Art. xi.¹ says, Private Absolution, and teach that it is God’s command that we believe such absolution, and regard it as sure, when we believe the word of absolution, that we are as truly reconciled to God as though we had heard a voice from heaven; as the Apology² explains this article. This consolation would be entirely taken from us if we were not to infer the will of God towards us from the call which is made through the Word and through the sacraments.

¹ Cf. Aug. Conf., xxv.

² Art. xi.: 59.

There would also be overthrown and taken from us the foundation that the Holy Ghost wills to be certainly present with the Word preached, heard, considered, and thereby to be efficacious and to work. Therefore the opinion should in no way be entertained of which mention has heretofore been made, that these would be the elect, even though they despise the Word of God, reject, calumniate and persecute it (Matt. 22:6; Acts 13:46), or, when they hear it, harden their hearts (Heb. 4:2, 7), resist the Holy Ghost (Acts 7:51), without repentance persevere in sins (Luke 14:18), do not truly believe in Christ (Mark 16:16), only present [godliness in] an outward appearance (Matt. 7:22; 22:12), or seek other ways for righteousness and holiness apart from Christ (Rom. 9:31). But as God has ordained in his [eternal] counsel that the Holy Ghost should call, enlighten and convert the elect through the Word, and that all those who, through true faith, receive Christ he will justify and save; he has also determined in his counsel that he will harden, reprobate and condemn those who are called through the Word if they reject the Word and resist the Holy Ghost, who wishes to be efficacious and to work in them through the Word. And for this reason “many are called, but few are chosen.”

For few receive the Word and follow it; the greatest number despise the Word, and will not come to the wedding (Matt. 22: sqq). The cause for this contempt for the Word is not God’s knowledge [or predestination], but the perverse will of p. 657 man, who rejects or perverts the means and instrument of the Holy Ghost, which God offers him through the call, and resists the Holy Ghost, who wishes to be efficacious, and works through the Word, as Christ says (Matt. 23:37): “How often would I have gathered thee together, and ye would not.”

Therefore many receive the Word with joy, but afterwards fall away again (Luke 8:13). But the cause is not as though God were unwilling to grant grace for perseverance to those in whom he has begun the good work, for this is contrary to St. Paul (Phil. 1:6); but the cause is that they wilfully turn away again from the holy commandment [of God], grieve and exasperate the Holy Ghost, implicate themselves again in the filth of the world and garnish again the habitation of the heart for the devil; with them the last state is worse than the first (2 Pet. 2:10, 20; Eph. 4:; Heb. 10:; Luke 11:25).

Thus far is the mystery of predestination revealed to us in God’s Word, and if we abide thereby and cleave thereto, it is a very useful, salutary, consolatory doctrine; for it establishes very effectually the article that we are justified and saved without all works and merits of ours, purely out of grace, alone for Christ’s sake. For before the ages of the world, before we were born, yea, before the foundation of the world was laid, when we indeed could do nothing good, we were according to God’s purpose chosen out of grace in Christ to salvation (Rom. 9:; 2 Tim. 1:9). All opinions and erroneous doctrines concerning the powers of our natural will are thereby overthrown, because God in his counsel, before the ages of the world, decided and ordained that he himself, by the power of his Holy Ghost, would produce and work in us, through the Word, everything that pertains to our conversion.

Therefore this doctrine affords also the excellent, glorious consolation that God was so solicitous concerning the conversion, righteousness and salvation of every Christian, and so faithfully provided therefor, that before the foundation of the world was laid he deliberated concerning it, and in his [secret] purpose ordained how he would bring me thereto [call and lead me to salvation] and preserve me therein. Also, that he wished to secure my salvation so well and certainly that since, through the weakness and wickedness of our flesh, it could easily be lost from our hands, or through craft and might of the devil and the world be torn or removed therefrom, in his eternal purpose, which cannot fail or be overthrown, he ordained it, and placed it for preservation in the almighty hand of our Saviour Jesus Christ, from which no one can pluck us (John 10:28). Hence Paul also says (Rom. 8:28, 39): “Because we have been called according to the purpose of God, who will separate us from the love of God in Christ?” [Paul builds the certainty p. 658 of our blessedness upon the foundation of the divine purpose, when, from our being called according to the purpose of God, he infers that no one can separate us, etc.]

Under the cross also and amid temptations this doctrine affords glorious consolation, namely, that God in his counsel, before the time of the world, determined and decreed that he would assist us in all distresses [anxieties and perplexities], grant patience [under the cross], give consolation, excite [nourish and encourage] hope, and produce such a result as would contribute to our salvation. Also, as Paul in a very consolatory way treats this (Rom. 8:28, 29, 35, 38, 39), that God in his purpose has ordained before the time of the world by what crosses and sufferings he will conform his elect to the image of his Son, and that to every one his cross should and must serve for the best, because called according to the purpose, whence Paul concludes that it is certain and indubitable that “neither tribulation nor distress,” “nor death nor life,” etc., “shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

This article also affords a glorious testimony that the 5c Church of God will abide against all the gates of hell, and likewise teaches what is the true Church of God, so that we may not be offended by the great authority [and majestic appearance] of the false Church (Rom. 9:24, 25).

From this article also powerful admonitions and warnings are derived, as (Luke 7:30): “They rejected the counsel of God against themselves.” Luke 14:24: “I say unto you that none of those men which were bidden shall taste of my supper.” Also (Matt. 20:16): “Many be called, but few chosen.” Also (Luke 8:8, 18): “He that hath ears to hear, let him hear,” and: “Take heed how ye hear.” Thus the doctrine concerning this article can be employed with profit for consolation, and so as to contribute to salvation [and can be transferred in many ways to our use].

But with especial care the distinction must be observed between that which is expressly revealed concerning this in God’s Word and what is not revealed. For, in addition to that hitherto mentioned which has been revealed in Christ concerning this, God has still kept secret and concealed much concerning this mystery, and reserved it alone for his wisdom and knowledge. Concerning this we should not investigate, nor indulge our thoughts, nor reach conclusions, nor inquire curiously, but should adhere [entirely] to the revealed Word of God. This admonition is in the highest degree necessary.

For our curiosity has always much more pleasure in concerning itself therewith [with investigating those things which ere hidden and abstruse] than with what God has revealed to p. 659 us concerning this in his Word, since we cannot harmonize them, which we also have not been commanded to do [since certain things occur in this mystery so intricate and involved that we are not able by the penetration of our natural ability to harmonize them, but this has not been demanded of us by God].

Thus there is no doubt that God most exactly and certainly saw before the time of the world, and still knows, who of those who are called will believe or will not believe; also who of the converted will persevere [in faith] and who will not; who after a fall [into grievous sins] will return, and who will fall into obduracy [will perish in their sins]. So, too, the number, how many there are of these on both sides, is beyond all doubt perfectly known to God. Yet since God has reserved this mystery for his wisdom, and in his Word revealed nothing to us concerning it, much less commanded us to investigate it with our thoughts, but has earnestly discouraged us therefrom (Rom. 11: sqq.), we should not indulge our thoughts, reach conclusions nor inquire curiously therein, but should adhere to his revealed Word, to which he points us.

Thus without any doubt God also knows and has determined for every one the time and hour of his call and conversion [and when he will raise again one who has lapsed]. Yet since this is not revealed, we have the command always to adhere to the Word, but to entrust the time and hour [of conversion] to God (Acts 1:7).

Likewise, when we see that God gives his Word at one place [to one kingdom or realm], but not at another [to another nation]; removes it from one place [people], and allows it to remain at another; also, that one is hardened, blinded, given over to a reprobate mind, while another, who is indeed in the same guilt, is again converted, etc.; in these and similar questions Paul (Rom. 11: sqq.) fixes before us a certain limit as to how far we should go, viz. that, in the one part we should recognize God’s judgment [for he commands us to consider in those who perish the just judgment of God and the penalties of sins]. For they are richly-deserved penalties of sins when God so punishes a land or nation for despising his Word that the punishment extends also to their posterity, as is to be seen in the Jews. Thereby God shows to those that are his, his severity in some lands and persons, in order to indicate what we all have richly deserved, since we have acted wickedly in opposition to God’s Word [are ungrateful for the revealed Word, and live unworthily of the Gospel] and often have sorely grieved the Holy Ghost; so that we may live in God’s fear, and acknowledge and praise God’s goodness, in and with us, without and contrary to our merit, to whom he gives and grants his Word, and whom he does not harden and reject.

p. 660 For inasmuch as our nature has been corrupted by sin, 6c and is worthy of, and under obligation to, God’s wrath and condemnation, God owes to us neither Word, Spirit, nor grace, and when, out of grace, he bestows these gifts, we often repel them from us, and judge ourselves unworthy of everlasting life (Acts 13:46). Therefore this his righteous, richly-deserved judgment he displays in some countries, nations and persons, in order that when we are considered with respect to them, and compared with them, we may learn the more attentively to recognize and praise God’s pure [immense], unmerited grace in the vessels of mercy.

For no injustice is done those who are punished and receive the wages of their sins; but in the rest, to whom God gives and preserves his Word, and thereby enlightens, converts and preserves men, God commends his pure [immense] grace and mercy, without their merit.

When we proceed thus far in this article we remain upon the right [safe and royal] way, as it is written (Hos. 13:9): “O Israel, thou hast destroyed thyself; but in me is thy help.”

But with respect to that in this disputation which will proceed too high and beyond these limits, we should, with Paul, place the finger upon our lips, and remember and say (Rom. 9:20): “O man, who art thou that repliest against God?”

For that in this article we neither can nor should inquire after and investigate everything, the great apostle Paul declares [by his own example]. For when, after having argued much concerning this article from the revealed Word of God, he comes to where he points out what, concerning this mystery, God has reserved for his hidden wisdom, he suppresses and cuts off the discussion with the following words (Rom. 11: sq.): “Oh 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?” i. e. in addition to and beyond that which he has revealed in his Word.

Therefore this eternal election of God is to be considered in Christ, and not beyond or without Christ. For “in Christ,”testifies the apostle Paul (Eph. 1: sq.), “he hath chosen us before the foundation of the world;” as it is written: “He hath made us accepted in the Beloved.” But this election is revealed from heaven through the preached Word when the Father says (Matt. 17:5): “This is my beloved Son, in whom I am well pleased; hear ye him.” And Christ says (Matt. 11:28): “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” And concerning the Holy Ghost Christ says (John 16:14): “He shall glorify me; for he shall p. 661 receive of mine, and shall show it unto you.” Therefore the entire Holy Trinity, Father, Son and Holy Ghost, direct all men to Christ, as to the Book of Life, in which they should seek the eternal election of the Father. For it has been decided by the Father from eternity that whom he would save he would save through Christ (John 14:6): “No man cometh unto the Father but by me.” And again (John 10:9): “I am the door; by me, if any man enter in, he shall be saved.”

But Christ as the only-begotten Son of God, who is in the bosom of the Father, has published to us the will of the Father, and thus also our eternal election to eternal life, viz. when he says (Mark 1:15): “Repent ye, and believe the Gospel; the kingdom of God is at hand.” He also says (John 6:40): “This is the will of Him that sent me, that every one which seeth the Son and believeth on him may have everlasting life.” And again (John 3:16): “God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

This proclamation the Father wishes that all men should hear, and that they should come to Christ. Those who come Christ does not repel from himself, as it is written (John 6:37): “Him that cometh to me I will in no wise cast out.”

And in order that we may come to Christ, the Holy Ghost works, through the hearing of the Word, true faith, as the apostle testifies when he says (Rom. 10:17): “Faith cometh by hearing, and hearing by the Word of God,” viz. when it is preached in its purity and without adulteration.

Therefore no one who would be saved should trouble or harass himself with thoughts concerning the secret counsel of God, as to whether he also is elected and ordained to eternal life; for with these miserable Satan is accustomed to attack and annoy godly hearts. But they should hear Christ [and in him look upon the Book of Life in which is written the eternal election], who is the Book of Life and of God’s eternal election of all God’s children to eternal life; who testifies to all men without distinction that it is God’s will that all men who labor and are heavy laden with sin should come to him, in order that he may give them rest and save them (Matt. 11:28).

According to this doctrine of Christ, they should abstain from their sins, repent, believe his promise, and entirely entrust themselves to him; and since this we cannot do by ourselves of our own powers, the Holy Ghost desires to work repentance and faith in us through the Word and sacraments. And in order that we may attain this, and persevere and remain steadfast, we should implore God for his grace, which he promised us in holy baptism, and not doubt he will impart it to us p. 662 according to his promise, as he has said (Luke 11: sqq.): “If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?”

And since the Holy Ghost dwells in the elect, who be-73 come believing, as in his temple, and is not inactive in them, but impels the children of God to obedience to God’s commands; believers, in like manner, should not be inactive, and much less resist the impulse of God’s Spirit, but should exercise themselves in all Christian virtue, in all godliness, modesty, temperance, patience, brotherly love, and give all diligence to make their calling and election sure, in order that the more they experience the power and strength of the Spirit within them they may doubt the less concerning it. For the Spirit bears witness to the elect that they are God’s children (Rom. 8:16). And although they sometimes fall into temptation so grievous that they think that they perceive no more power of the indwelling Spirit of God, and say with David (Ps. 31:22): “I said in my haste, I am cut off from before thine eyes,” yet they should again [be encouraged and] say with David, without regard to what they experience in themselves: “Nevertheless thou heardest the voice of my supplications when I cried unto thee.”

And since our election to eternal life is founded not upon our godliness or virtue, but alone upon the merit of Christ and the gracious will of his Father, who, because he is unchangeable in will and essence, cannot deny himself; on this account, when his children depart from obedience and stumble, he calls them again through the Word to repentance, and the Holy Ghost wills thereby to be efficacious in them for conversion; and when in true repentance by a right faith they turn again to him, he will always manifest his old paternal heart to all those who tremble at his Word and from their heart turn again to him, as it is written (Jer. 3:1): “If a man put away his wife, and she go from him and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord.”

Moreover, the declaration (John 6:44) that no one can come to Christ except the Father draw him is right and true. But the Father will not do this without means, and has ordained for this purpose his Word and sacraments as ordinary means and instruments; and it is the will neither of the Father nor of the Son that a man should not hear or should despise the p. 663 preaching of his Word, and without the Word and sacraments should expect the drawing of the Father. For the Father draws indeed by the power of his Holy Ghost, but, nevertheless, according to his usual order [the order decreed and instituted by himself], by the hearing of his holy, divine Word, as with a net, whereby the elect are delivered from the jaws of the devil. Every poor sinner should therefore repair thereto [to holy preaching], hear it attentively, and should not doubt the drawing of the Father. For the Holy Ghost will be with his Word in his power, and thereby work; and this is the drawing of the Father.

But the reason that not all who hear it believe, and some are therefore condemned the more deeply [eternally to severer punishments], is not that God has not desired their salvation; but it is their own fault, as they have heard the Word in such a manner as not to learn, but only to despise, traduce and disgrace it, and have resisted the Holy Ghost, who through the Word wishes to work in them. There was one form of this

at the time of Christ in the Pharisees and their adherents. Therefore the apostle distinguishes with especial care the work of God, who alone makes vessels of honor, and the work of the devil and of man, who by the instigation of the devil, and not of God, has made himself a vessel of dishonor. For thus it is written (Rom. 9: sq.): “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.”

For here the apostle clearly says: “God endured with much long-suffering the vessels of wrath,” but does not say that he made them vessels of wrath; for if this had been his will, he would not have required for it any great long-suffering. The fault, however, that they are fitted for destruction belongs to the devil and to men themselves, and not to God.

For all preparation for condemnation is by the devil and man, through sin, and in no respect by God, who does not wish that any man be damned; how then should he prepare any man for condemnation? For as God is not a cause of sins, so too he is no cause of the punishment, i. e. the condemnation; but the only cause of the condemnation is sin, for “the wages of sin is death” (Rom. 6:23). And as God does not wish sin, and has no pleasure in sin, he also does not wish the death of the sinner (Ez. 33:11), and has no pleasure in his condemnation. For he is not “willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). So too it is written (in Ez. 18:23; 33:11): “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.” And St. Paul testifies in clear words that from vessels of dishonor vessels of p. 664 honor may be made by God’s power and working, as he writes (2 Tim. 2:21) 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.” For he who is to purge himself must first have been unclean, and therefore a vessel of dishonor. But concerning the vessels of mercy he says clearly that the Lord himself has prepared them for glory, which he does not say concerning the condemned, who themselves, and not God, have prepared themselves as vessels of condemnation.

It is also to be attentively considered, when God punishes sin with sins, i. e. afterwards punishes those who have been converted with obduracy and blindness, because of their subsequent security, impenitence and wilful sins, that it should not be inferred hence that it never was God’s good pleasure that such persons should come to the knowledge of the truth and be saved. For it is God’s revealed will, both:

First, that God will receive into grace all who repent and believe in Christ.

Secondly, that those who wilfully turn away from the holy commandment, and are again entangled in the pollutions of the world (2 Pet. 2:20), and garnish their hearts for Satan (Luke 11: sq.), and do despite unto the Spirit of God (Heb. 10:29), he will punish, and when they persist therein they shall be hardened, blinded and eternally condemned.

Therefore, even Pharaoh (of whom it is written (Ex. 9:16; Rom. 9:17): “In very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth”) was lost, not because God did not desire his salvation, or because it was his good pleasure that Pharaoh should be condemned and lost. For God “is not willing that any should perish” (2 Pet. 3:9); he also has “no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ez. 33:11).

But that God hardened Pharaoh’s heart, viz. that Pharaoh still continued to sin, and the more he was admonished the more obdurate he became, were punishments of his preceding sins and horrible tyranny, which, in many and manifold ways, he exercised towards the children of Israel inhumanly and against the accusations of his conscience. And since God caused his Word to be preached and his will to be proclaimed, and Pharaoh wilfully resisted it in direct contradiction of all admonitions and warnings, God withdrew his hand from him, and thus his heart was hardened, and God executed his judgment upon him; for he deserved nothing else than hell-fire. And indeed the holy apostle introduces the example of Pharaoh for no other reason than hereby to prove the justice p. 665 of God, which he exercises towards the impenitent and despisers of his Word. Yet in no way is it there to be thought or understood that God did not desire his salvation, or that there is any man whose salvation he did not desire, but that he was so ordained to eternal damnation in God’s secret counsel that he neither should, could, nor might be saved.

Through this doctrine and explanation of the eternal and saving choice of the elect children of God his own glory is entirely and fully given to God, that in Christ he saves us out of pure [and free] mercy, without any merits or good works of ours, according to the purpose of his will, as it is written (Eph. 1: sq.): “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.” Therefore it is false and wrong¹ [conflicts with the Word of God] when it is taught that not alone the mercy of God and the most holy merit of Christ, but also that there is in us a cause of God’s election, on account of which God has chosen us to eternal life. For not only before we did anything good, but also before we were born, yea, even before the foundations of the world were laid, he elected us in Christ; and “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: sqq.; Gen. 25:23; Mal. 1: sq.).

¹ Cf. Epitome, xi.: 20.

Moreover, no occasion is afforded either for despondency or for a shameless, dissolute life by this doctrine, viz. when men are taught that they should seek eternal election in Christ and his holy Gospel, as in the Book of Life, which excludes no penitent sinner, but allures and calls all the poor, heavy-laden, and troubled [with the sense of God’s wrath], and promises the Holy Ghost for purification and renewal. This article correctly explained thus gives the most permanent consolation to all troubled, tempted men, viz. that they know that their salvation is not placed in their own hands (for otherwise it would be much more easily lost, as was the case with Adam and Eve in Paradise—ay, it would be lost every hour and moment), but in the gracious election of God, which he has revealed to us in Christ, from whose hand no man shall pluck us (John 10:28; 2 Tim. 2:19).

Wherefore, if any one should so present the doctrine concerning the gracious election of God in such a manner that troubled Christians cannot console themselves therewith, but thereby occasion is afforded for despair, or the impenitent are p. 666 confirmed in their wickedness; it is undoubtedly sure and true that such a doctrine is put forth, not according to the Word and will of God, but according to [the blind judgment of human] reason and the instigation of the devil.

For, as the apostle testifies (Rom. 15:4): “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” But when by the Scriptures this consolation and hope are weakened or entirely removed, it is certain that they are understood and explained contrary to the will and meaning of the Holy Ghost.

By this simple, correct [clear], useful explanation, which has firm ground in God’s revealed will, we abide; we flee from and shun all lofty, acute questions and disputations [useless for edifying]; and reject and condemn that which is contrary to this simple, useful explanation.

So much concerning the controverted articles which have been discussed among the theologians of the Augsburg Confession for many years already, since in reference to them some have erred and severe controversies have arisen.

From this our explanation, friends and enemies, and therefore every one, will clearly infer that we have not thought of yielding aught of the eternal, immutable truth of God for the sake of temporary peace, tranquillity and unity (as to do this is also not in our power). Such peace and unity, since devised against the truth and for its suppression, would have no permanency. Much less are we inclined to adorn and conceal a corruption of the pure doctrine and manifest, condemned errors. But for that unity we entertain heartfelt pleasure and love, and this, on our part, we are sincerely inclined and anxious to advance according to our utmost power, by which his glory remains to God uninjured, nothing of the divine truth of the Holy Gospel is surrendered, no place is admitted for the least error, poor sinners are brought to true, genuine repentance, encouraged by faith, confirmed in new obedience, and thus justified and eternally saved alone through the sole merit of Christ.