Predestination in Lutheran Perspective Essays by C.F.W. Walther

The Controversy Concerning Predestination ............................................................ 1

The Doctrine of Election Presented in Questions & Answers ................................... 9

A Sermon on Predestination ....................................................................................48

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The Controversy Concerning Predestination

This essay was originally published in 1881 by Concordia Publishing House (St. Louis, MO). It was translated into English by Aug. Crull, and was presented with the original subtitle: Trustworthy advice for pious Christians that would like to know whose doctrine in the present controversy concerning predestination is Lutheran, and whose is not.

This tract is now in the public domain.

Dear Reader: I f in a doctrinal controversy we wish to find out which side contends for the t ruth, and which side contends for error, i t is necessary above al l things to understand thoroughly, which is the actual controverted point in question.

For this reason false teachers have at al l t imes endeavored to shift and misstate the actual controverted point in the doctrinal controversies st i rred up by them. Some Zwinglians of old, for instance, acted upon this principle. The chief controverted point in the dispute between them and Luther was this : whether the true body and the t rue blood of Christ is present in, with, and under the blessed bread and wine, is distributed by the ministers and therefore also taken and partaken of with the mouth by al l communicants. This Luther had affi rmed, but the Zwinglians had denied it . However, when Luther proved his doctrine so clear ly from the Word of God and confuted the Zwinglian doctrine so powerful ly, that everybody saw and the Zwinglians themselves perceived, that they had been defeated: some of the latter shifted the controverted point, assert ing that they had only contested the doctr ine, that the body of Christ is present in the Lord’s Supper l ike an ordinary body and is crushed by the teeth of the communicants. Luther, i t is t rue, had real ly used this expression once; but he had added at the same t ime, how he meant it , namely not in that gross manner which the Capernaites of old had imputed to Christ (John 6:52-60), but in this sense that the essential body of Christ is real ly and truly present and is real ly and truly eaten with the bodi ly mouth.

The teachers of the pure doctrine, however, have always above al l things stated precisely the actual controverted point in question, whenever controversies had arisen. A plain proof of this, among other things, is our dear Formula of Concord. For when after Luther’s death serious controversies concerning certain points of doctrine had arisen within our Lutheran church, which controversies were to be adjusted by means of the Formula of Concord, the latter in the first place always stated the actual controverted point in every one of these art ic les. I f we look into the Formula of Concord, we find that the fi rst ten art ic les of this book always begin with the words: “Status controversiae. The chief question in this controversy.” However by the word: “The chief question” nothing else is understood but : “The chief controverted point.” Only the eleventh art ic le, treating of predestination, does not begin thus; and why not? For no other reason but because (as the first Part of the Formula of Concord expressly states in the very beginning) at that t ime “no public controversy had arisen (yet) among the

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theologians of the Augsburg Confession.” (Compare the new Jubi lee edit ion of the Book of Concord, page 378. New Market edit ion page 353.)

But because now, within the American-Lutheran church, a “publ ic controversy has arisen” concerning the doctrine of predestination, it is of course necessary, in order that no one may “fish in troubled waters”, and that al l pious Christ ians, even the most simple, may see their way c learly in this “controversy” that has arisen, to state in the fi rst place and above al l things the actual controverted point in the present controversy. What, then, is the actual, and at the same t ime the chief controverted point?

It consists simply in the fol lowing twofold question: 1st, whether God from eternity, before the foundations of the world were laid, out of pure mercy and only for the sake of the most holy merit of Christ, elected and ordained the chosen chi ldren of God to salvation and whatever pertains to it , consequent ly also to faith, repentance, and conversion; or 2nd, whether in His e lection God took into consideration anything good in man, namely the foreseen conduct of man, the foreseen non-resistance, and the foreseen persevering faith, and thus elected certain persons to salvation in consideration of, with respect to, on account of, or in consequence of their conduct, their non-resistance, and their faith. The fi rst of these questions we affi rm, whi le our opponents deny it , but the second question we deny, whi le our opponents affi rm it .

However our opponents may shuff le, this is and remains the actual and chief controverted point in the present controversy, as long as our opponents do not retract.

The principal means by which our opponents endeavor to support their doctrine, consists in continually quoting passages from the private writ ings of the fathers of our Church, published subsequent to the Formula of Concord. But whenever a controversy arises concerning the question, whether a doctrine is Lutheran, we must not ask: “What does this or that ‘ father’ of the Lutheran Church teach in his private writ ings?” for he also may have fal len into error; on the contrary, we must ask: “What does the public Confession of the Lutheran Church teach concerning the controverted point?” for in her confession our Church has recorded for al l t imes, what she bel ieves, teaches, and confesses, for the very reason, that no controversy may arise concerning the question, what our Lutheran Church bel ieves, teaches, and confesses in reference to certain doctrinal points, or that such controversy may at least be adjusted without di ff iculty . Thus, for instance, the Formula of Concord in its second part expressly declares as its object that in sett ing forth its views “a public and posit ive testimony might be furnished, not only to those who are now l iving, but also to posterity, showing what the unanimous opinion and judgment of our churches were, and perpetual ly ought to be, concerning those controverted art ic les.” (See Jubi lee edit ion of the Book of Concord p. 391. New Market edit ion p. 596.)

I f, therefore, many pious Christ ians suppose the doctrine concerning predestination to be too di ff icult for them to know and decide whose doctrine in

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the present controversy concerning this art ic le is Lutheran and whose is not, such dear Christ ians are sadly mistaken. Nothing is easier for a pious Christ ian than to know and to decide this . He only must take care not to leave his Lutheran castle and not to be decoyed upon the sl ippery soi l of human reason; he only must abide by the clear words of our Lutheran Confession. Then he wi l l soon be able to know and to decide whose doctrine is Lutheran and whose is not.

Since, however, just the eleventh art ic le of the Formula of Concord, which t reats of predestination, is rather lengthy, we wil l give our pious readers a plain, trustworthy advice, which they can fol low without diff iculty, and by fol lowing which even a simple Christ ian is enabled to form a sett led opinion in regard to the present controversy concerning predestination, even though a hundred ever so learned phi losophers would argue with him.

Our advice is this :

In the first place, dear reader, bear in mind only TWO SHORT SENTENCES which the t ime-honored Confession of our Church premises, before entering upon the lengthy explanation of the doctrine concerning predestination, and in which it c learly and plainly states those points, to which we must cl ing chief ly and above al l things, and from which absolutely nothing must lead us away, i f in the doctr ine concerning predestination we are not to fal l into errors, but to abide in the straight path of the Holy Scriptures. The first of these sentences is the fol lowing:

I . “In the fi rst place, the di fference between the eternal foreknowledge of God and the eternal election of His chi ldren to everlasting salvation must be accurately observed. For praescientia vel provisio, that is, that God foresees and foreknows al l things before they come to pass, which is cal led the foreknowledge of God, extendeth to al l creatures, whether they be good or wicked &c. But God’s eternal election vel praedestinatio, that is, the ordaining of God unto salvation, doth not at once pertain both to the good and the wicked, but only to the chi ldren of God who have been elected and ordained to eternal l i fe, before the foundations of the world were laid; as St. Paul (Eph. 1,5) test if ies, saying: ‘He hath chosen us in Christ Jesus, and predestinated us unto the adoption of chi ldren.’” (See Jubi lee edit ion of the Book of Concord p. 478. New Market edit ion p. 711.)

From this, my dear Lutheran Christ ian, whose desire it is to abide unti l death with our dear Lutheran Church and by her pure doctrine also in these latter peri lous t imes, thou canst clearly see, in the fi rst place, that the doctrine of our opponents evident ly is not Lutheran, when they say, that the Formula of Concord treats of predestination in a wider sense. – Our opponents indeed know very well how much depends upon this. Their enti re system is based upon the assert ion that the Formula of Concord treats of predestination in a wider sense. Upon the t ruth or falsity of this assert ion depends everything they affirm and deny in opposit ion to us. But their assert ion is posit ively false. The Formula of Concord does not treat of predestination in a wider sense. On the contrary, as thou canst see from the above-cited words, the Formula of Concord in the very beginning bases its

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whole doctrine upon this, that predestination, unlike the foreknowledge and consequently also unlike the general decree of God concerning man’s salvation, does not at once extend to the wicked as wel l as to the good, and consequently does by no means refer to both, but that it refers “only to the chi ldren of God”, and only to those chi ldren of God “who have been elected and ordained to eternal l i fe, before the foundations of the world were laid”, who, therefore, wi l l surely be saved.

To this, therefore, dear Lutheran Christ ian, thou must firmly adhere fi rst of al l , for this is the point of which also the Formula of Concord says that it must be observed “in the fi rst place.” Let nothing induce thee to leave this cast le. I f any one attempts to make thee bel ieve, that the doctr ine of a so-cal led predestination in a wider sense, which refers not only to the chosen chi ldren of God who have been ordained to eternal l i fe, but “at once” to the good and the wicked, – i f any one attempts to make thee bel ieve that this doctrine is Lutheran, do not lend thine ear to the voice of the tempter, but say: My dear Confession teaches quite another doctrine, and by that I wi l l abide. –

But, my dear Lutheran Christ ian, bear in mind also the second principal point which our Lutheran Confession places l ikewise at the head of its explanation of the doctrine concerning predestination. For thus our Confession intends to make also this second principal point a guiding-star, as it were, for al l Lutherans, which is to keep them from al l errors in regard to this doctrine, and to which, therefore, they must adhere also in the fi rst place and above al l things. This second principal point in the doctrine concerning predestination is the fol lowing:

I I . “The foreknowledge of God (praescientia) foresees and foreknows evi ls also, but this is not to be understood as i f i t were God’s gracious wi l l that they should occur &c. The foreknowledge of God is not the origin or the cause of evi l (for God does not create or cause evi l , nor does He aid or promote it) &c. But the eternal election of God not only foresees and foreknows the salvation of the elect, but through His gracious wi l l and good pleasure in Christ Jesus, is a lso a CAUSE which procures, works, aids, and promotes our salvation and whatever pertains to it ; and upon this our salvation is so fi rmly grounded that the gates of hel l shal l not prevai l against it ; for it is written: ‘Neither shal l any pluck my sheep out of my hand’, and again; ‘And as many as were ordained to eternal l i fe, bel ieved’ . Matt. 16, 18. John 10, 28. Acts 13, 48.” (See Jubi lee edit ion of the Book of Concord p. 478 sq. New Market edit ion p. 711 . sq.)

From this, my dear Lutheran Christ ian, thou canst clearly see, in the second place, that the doctrine of our opponents is not Lutheran also for this reason, because they declare predestination to be nothing more than the fol lowing: in the first place, the foreknowledge of God that certain persons wi l l receive the gospel

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in t rue faith and persevere in this saving faith unto the end, and secondly the decree that He wil l actual ly save the persons that thus persevere in faith. Now it is indeed undeniably true that God from eternity has foreseen al l persons that persevere in the saving faith unto the end; it a lso cannot be denied, that God has made the decree to grant everlasting salvation to al l those and only to those that persevere in the saving faith; but this is not the doctrine of predestination which, according to the Formula of Concord, as we have seen, “pertains only to the chi ldren of God who have been elected and ordained to eternal l i fe, before the foundations of the world were laid;” but it is rather the general decree concerning man’s salvation which God has made concerning al l men, the wicked as well as the good. Predestinat ion, however, which refers only to the chosen chi ldren of God, is, as our Lutheran Confession has it , “through God’s gracious wi l l and good pleasure in Christ Jesus, also a CAUSE, which procures, works, aids and promotes our salvation and whatever pertains to it ; and upon this our salvation is so firmly grounded that the gates of hel l shal l not prevai l against it .” According to our Confession, therefore, predestination is not only a decree of God according to which He is wi l l ing to save men, provided that they persevere in faith unto the end, but it is rather such an ordination of God, which is such a CAUSE of the salvation of the elect, as to “procure, work, aid and promote” at the same t ime “whatever pertains to it ,” namely, to their surely obtaining salvation, consequently also, to their being led to repentance, conversion, and faith, and to their persevering unto the end. And besides, according to our Confession, the salvation of the elect “ is so fi rmly grounded” upon the eternal election “that the gates of hel l shal l not prevai l against it”; for i t is written: ‘Neither shal l any pluck my sheep out of my hand’.” That, however, also faith is included in this statement, that the eternal election is a cause which procures everything pertaining to our salvation or to our obtaining salvation, is not only sel f- evident, since faith is the only means of appropriat ing that salvation which Christ has earned for al l men; but the Formula of Concord does also expressly declare that faith is included, by adding: “For it is written: ‘And as many as were ordained to eternal l i fe, bel ieved’ .”

This accounts for the obstinacy with which our opponents assert that the Formula of Concord treats of predestination in a wider sense, namely of such a one as comprises the general decree which God has made in regard to the salvation of al l men, the good as wel l as the wicked. This they assert, in order not to be compelled to acknowledge that predestinat ion is also a cause of every thing that pertains to the obtaining of salvation, consequently also of faith, as our second principal sentence from the Formula of Concord affi rms. But how sensible people can say: “The Formula of Concord does indeed in the very beginning say clearly that predestination doth not pertain both to the good and the wicked, but only to the chosen chi ldren of God, but it t reats of predestination in a wider sense, extending to al l men” – this would be a riddle indeed, if the Formula of Concord in our second principal sentence did not say so clearly that predestination is also a cause of faith. This solves the riddle. For since our opponents have set their minds on the notion, that predestination cannot be a cause of faith, but that, on the contrary, faith is rather a cause of predestination, and that affi rming the reverse is Calvinism: the fi rst principal sentence of the Formula of Concord faces

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them l ike a huge rock which they can neither pass over nor pass by. For since, according to the fi rst principal sentence, predestination refers only to the chosen chi ldren of God and not also to the wicked, that predestination of which the Formula of Concord treats, cannot be predestination in a wider sense. But what do they do now? They exercise al l thei r art of reasoning and ski l l of logic, in order to prove that the fi rst principal sentence does not say, or at least does not mean at al l what it says! that it indeed speaks of a predestination referring not to al l men, but that it means a predestination referring to al l men, because it speaks of predestination in a wider sense! – Others, however, among our opponents t ry to extricate themselves in the fol lowing manner. They maintain that the Formula of Concord speaks of predestination in quite di fferent ways; that it speaks now of a predestination in a wider sense, extending to al l men, now of a predestination in a stricter sense, referring only to the chosen chi ldren of God; that the reader must f ind out himself which of these two kinds of predestination the Formula of Concord is speaking of in one or the other passage, namely, that he must always put that construction upon the words “election” or “predestination” in the different passages, which suits his idea. Of course, these opponents do not amend the matter. For what Lutheran can or wi l l ever bel ieve that our Confession is so confused a writ ing that it means by a word now this, now something else, without always adding in what signification it uses this word in the different passages; yea, without even mentioning, that it uses this word in quite different significations, and means by it now this, now something else? So confused a writ ing would be utterly unqualif ied to be a Confession which, above al l other writ ings, ought to be clear, plain, dist inct, and quite unmistakable.

The two principal sentences, therefore, which we have quoted from the Formula of Concord, l ike two strict wardens stand before the entrance of the doctr ine concerning predestination and admit no one that seeks to put a di fferent construction upon this doctrine. I f some one asserts, that that predestination of which the Formula of Concord speaks, is a predestination in a wider sense, the first principal sentence, as the fi rst warden, immediately confronts him, saying: Predestination doth not refer to al l men, to the good and the wicked, but only to the chosen chi ldren of God. I f another asserts that that predest ination of which the Formula of Concord speaks, is not a cause of faith, the second principal sentence in which predestination is cal led the cause of faith, as the second warden, immediately confronts him. These two wardens also assist each other. For if an opponent says that the second principal sentence does indeed declare predestination to be a cause of faith, but that this is to be understood only of predestination in a wider sense: the fi rst principal sentence which states, that predestination refers only to the chi ldren of God, as the fi rst warden assists the second. But i f an opponent says, that the f irst principal sentence indeed does not speak of predestination in a wider, but in a stricter sense, that, however, i t does not say anything about the doctrine, that faith results from this predestination: the second principal sentence speedily comes to its rel ief by confessing this doctrine in plain terms. In short, our opponents are inclosed between the two principal sentences of the Formula of Concord as between two fires: i f they try to escape the one, they are burnt by the other, and i f they t ry to escape the latter, they are burnt by the former. There is no way of gett ing out of the di lemma: our

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opponents must either admit that ours is the Lutheran doctrine, or they must renounce the Formula of Concord as being an erroneous, Calvinist ic book.

God be praised for having given us such a glorious Confession, which resembles a castle wel l -fort i f ied on al l sides!

O ye dear faithful chi ldren of God within our beloved Evangelical Lutheran church! Do then in the fi rst place indeed adhere steadfastly – in opposit ion to al l Calvinist ic errors – to the doctrine, that God is wi l l ing to grant faith, perseverance in faith, and final ly everlasting salvation to al l men; that through the Word He offers al l this earnest ly, strongly, and efficaciously, and that, consequently, i t is not the fault of predestination, but of man himself, namely of his obstinate resistance, i f so great a number either do not obtain faith, or do not persevere in faith unto the end, and thus are lost eternal ly. But adhere also firmly to this: That ye bel ieve and persevere in faith, of this not ye yourselves are the cause; i t is not the consequence of your having been better than others and therefore more wi l l ing to determine for the way to heaven, consequently also for faith itsel f; on the contrary, the cause of this is, according to the Formula of Concord (p. 483), that God, “before the foundations of the world were laid, in His counsel and purpose, ordained the manner in which He would bring me” (consequently you also) “to salvation, and preserve me therein,” and that “ in His eternal purpose, which cannot fai l or be overthrown, He ordained your salvation, and to secure it , placed it into the omnipotent hands of our Saviour, Jesus Christ, out of which none shal l pluck us.” Those that perish, do not perish, because God, as Calvin in contradict ion of the plain word of God does impiously teach, assigned them to eternal damnation (for God “wil l have al l men to be saved”), but through their own fault ; not because God excluded them, but because they excluded themselves; not because God with His grace passed them by, but because they passed by God’s grace which desired to save them. Those, however, that are saved, do not owe it to themselves, but only to God’s mercy in Christ; for God Himself in the prophecy of Hosea comprises these two truths in the fol lowing few words: “O Israel, thou hast destroyed thyself; but in Me is thine help.” (Hos. 13, 9.) Whoever, therefore, tries to make you believe that we teach that horrible Calvinist ic doctrine of predestination, grossly transgresses the eighth commandment, in bearing false witness against his neighbor and slandering us; and God wil l judge it hereafter; for with heart and soul we condemn Calvin’s doctrine of predestination, so help us God!

Now then, ye Lutheran readers, remember: Last year al l of us celebrated a jubi lee, because 300 years ago God bestowed upon our Church her glorious last public Confession, namely the Formula of Concord, in which the doctr ine of the Reformation, the pure doctrine of Luther, purif ied from al l corruptions that had crept in after Luther’s death, has been for al l t imes t reasured up for al l Lutherans, as in their ark of the covenant, and by God’s gracious dispensation has been handed down to us also. O then let us prove also by our conduct that we did not act the hypocrite in celebrating this jubi lee; for in the year of this very jubi lee of our Confession God has permitted assaults to be made out of our own camp upon an important doctrine of our Confession, in order to put us to the test

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whether we would prove faithful wardens of the t reasure which in our Confession He intrusted to us. O do let us prove faithful ! As in other doctrines let us also in the doctrine concerning predestination return to our Confession which in this point has been departed from so soon. For we need but two short sentences of our dear Formula of Concord which, i f f i rmly adhered to, are ful ly sufficient to keep us from al l corruption of this doctrine. These two sentences which on pp. 7 and 9 [in the original (ed.)] we have caused to be printed in large type, shine l ike stars in our Confession, that no Lutheran may al low the pure doctrine of his church to be perverted or explained away by any sophistry, subtlety, or the plea: “The fathers! The fathers!” These two sentences, therefore, every Lutheran ought to commit to memory now, in order to have them always at hand, and along with the word of God to use them as his good, bright, Lutheran sword and his good, impenetrable, Lutheran shield.

In the above, dear Lutheran readers, we have offered you our plain advice, i f you would l ike to know whose doctrine in the present controversy concerning predestination is Lutheran, and whose is not. We can assure you from experience that this advice has stood the test al ready in many cases. Examine it , therefore, and i f you find it good, fol low it ! But i f someone offers you another advice as a better one, I beseech you: Examine it also and inquire with care, whether that advice real ly is a better one! For not every advice is a better one, which is recommended as a better one. When, for instance, in Luther’s days a controversy had arisen concerning the meaning of Christ ’s words: “This is my body,” the fanatic Schwenkfeld desired also to offer a better advice than al l the rest, for adjusting the controversy. But what was his advice? It was this : “We must pay no heed to these words: ‘This is my body,’ for they hinder the spiri tual meaning! !” Of course, nowadays hardly any one wil l dare to offer so foolish an advice without disguise, but clothed in more subtle words this advice of Schwenkfeld is offered alas! only too often. We therefore warn you, dear Lutheran brethren! I f anyone advices [?] you not to be so very part icular about the words of our Confession, and endeavors to prove by al l kinds of crafty devices that the words of the Confession mean something else than they read, then think of Schwenkfeld!

Perhaps you wil l say now: “But what after al l is the true bibl ical-Lutheran doctrine concerning predestination? For shal l I be anything the better for being able to confute al l erroneous doctrines concerning this art ic le, i f I do not know what doctrine is the t rue one?” There you are quite right. We therefore intend, with the help of God, to issue soon a second tract on the doctrine concerning predestination and to expound the pure Lutheran doctrine concerning predestination in the most simple manner. For this purpose we ask you for your faithful prayer in the name of Jesus.

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The Doctrine of Election Presented in Questions & Answers

This tract was originally published in 1881 by Concordia Publishing House (St. Louis, MO), and was translated into English by J. Humberger.

This material is now in the public domain.

Preface

A short t ime ago there appeared in the "Lutheran Concordia Publishing House" at St. Louis, a t ract bearing the t it le : "The Controversy concerning Predestination." At the conclusion of this t ract the author promised his readers, by the assistance of God, immediately to publish another in which he would present the pure Lutheran doctrine concerning predestination in the most simple manner. Pursuant to that promise this pamphlet is published.

Whether this t ract has been gotten up in a manner desired and expected by our readers, remains, indeed, to be seen.

Probably many would have preferred it , in the fi rst place, i f we would have presented the doctr ine of election in a short and concise manner in our own words. But we thought it preferable to take the answers on the questions put, l i teral ly from our church confession, from the Formula of Concord. And this for the fol lowing reasons: 1. because we could not at any rate have answered the questions better; 2. because the Lutheran reader wi l l just in this way the sooner be convinced that the doctrine presented in this l i tt le book is not a new, but the old pure doctrine of our orthodox Lutheran church on predestination; 3 . because in this way every one can see, who wants to see, that at this t ime just the only real Lutheran doctrine on predestination is rejected and condemned as godless Calvinist ic heresy, and that, too, by men who desire to be regarded as part icularly true Lutherans; 4. because, in this way, it wi l l be prevented by the grace of God, that a controversy should arise on account of this book even among Lutherans who are true to the confessions; 5. and, f inal ly, because our confession itself says that it has incorporated the unanimous doctrine of our church on predestination, for the very purpose "only, in order to prevent disunion and discussion among our posterity ." It is now 44 years ago, when in Germany, at our ordination, we already took a solemn oath on the Symbol ical Books of our church, and there public ly promised our church, in whose service we entered, that , at the risk of our salvation, we would be a faithful guardian over these precious t reasures; hence we would be a cursed and perjured man, i f we would now whi le the doctrine of our confession is loudly denounced as Calvinism, be ashamed of our sworn confession, and not much rather bear al l the disgrace at present cast upon us, than to deny it , and, now in our old days when we have arrived at the portals of eternity, apostatize from it . No, we would rather, on account of our fi rmly holding fast to our confession, depart from this world cursed as a heretic and condemned

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by men, and be accepted of God through His grace as His faithful steward, than to be praised by men on account of our unsteadfastness, and, thus praised, to depart as an unjust steward, and hear the terrible voice of God: "I never knew you; depart from me, thou worker of iniquity." We know very well that not al l who at present condemn us and cal l us heretics, are no longer Christ ians; but, God be praised, we are not the fi rst person who, for the sake of the truth, has been cal led a heretic and condemned, even by Christ ians, out of ignorance. As Jerome of Prague on the 30th of May 1416 arrived at the stake, where he was to be burned on account of the truth, a peasant stepped up with a large bundle of twigs, in order to do his part that the supposed heretic might be put out of the world. But Jerome of Prague, the faithful witness to the t ruth, by no means rebuked the peasant, but exclaimed smil ingly : "O! holy simplicity! he that deceives you, is gui lty of a thousandfold sin." The holy martyr, however, did not on that account begin to doubt his doctrine, when he saw that even Christ ians, deceived by others, assisted in his condemnation from ignorance. Thus we wil l neither scold our deceived Christ ian opponents, nor on their account become doubtful concerning the t ruth; but remain with the confession of the t ruth, let come upon us what may on this account. For to remain with the confession when we reap praise and honor by i t , is no great task; but when a person is declared as unfaithful, yea, blasphemed as having apostatized from the confession, just because he remains t rue to the confession: then is the t ime to stand the test and by deed to prove one's faithful adherence to the confession. Although they may again cry l ike the papists : "The fathers! The fathers! " a faithful Lutheran answers: "God's Word and Luther's doctrine pure shal l to eternity endure! But perhaps some may think, as in this pamphlet the object is to repeat the doctrine of our confession, that is of our Formula of Concord, it would, indeed, have been sufficient if we would only have simply had reprinted the eleventh art ic le of the Formula of Concord. But we hope that the attentive reader wi l l soon observe that our questions wi l l do him good service. He wil l observe that by a mere hurried reading of the Formula of Concord often just such points which are of the greatest importance, are too easi ly passed over unnoticed, to which his attention is now directed by the questions presented. For this purpose former great theologians have already in l ike manner presented the enti re Formula of Concord in the form of questions and answers. We can testify on our conscience, that by our questions we have in no case intended to substitute foreign thoughts into our confession, but have only intended, by our questions. to c learly present the real doctrine contained therein.

From a certain source the report has been spread that we formerly held a different doctrine on predestination from the one we hold at present; yet this is a gross falsehood, as we could clear ly prove from the manuscripts of our sermons written in the earl iest days of our ministry in America, i f i t were necessary. But it would not pay the t rouble to do this; for it does not matter in the least, whether we formerly taught this or that on predestination, as far as the question, what is the t rue doctrine, is concerned. Luther also taught di fferent ly in the year 1517 when he public ly posted up his 95 proposit ions from what he did ten years before when he was consecrated a priest ; but his 95 proposit ions were not false on that account. He that brings up and employs such proofs in order to overthrow his

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opponent, only shows that he is forced to do this from the absence of real substantial arguments. But, as al ready said, as we teach to day, so we always taught since God, in His marvelous ways, has brought us to the l iving knowledge that God by the Lutheran Church-Reformation has real ly again restored to Christ ianity the Christ ian doctrine in its Apostolic purity.

Perhaps, also, many readers have hoped that the second tract promised would so present the doctrine of predestination, as to clear out of the way every thing at which their reason, or the reason of others, has been offended. This, of course, is not the case. But why not? Because such a representation is not at al l possible, i f we would not pervert the doctrine of the Holy Scriptures and our confession. The holy Apostle Paul, as every di l igent reader of the Bible knows, has presented the doctrine on predestination most extensively, in the 8. 9. 10. and 11. chapters of his epist le to the Romans, and what does he write at the conclusion of his argument? He exclaims: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His thoughts, and His ways past f inding out ! For who hath known the mind of the Lord? or who hath been His counselor? Or who hath fi rst given to Him, and it shal l be recompensed unto Him again? For of Him, and through Him, and to Him are al l things; to whom be glory forever. Amen." Rom. 11,38-36. From this you can see, dear reader, that when these concluding words of Paul do not apply to a representation of the doctr ine of predestination, i f the doctrine as presented does not move the reader also to exclaim: "O how unsearchable! O how past f inding out ! "; i f the presentation much rather nicely agrees with reason, then, on the contrary, i t certainly does not agree with the Holy Scriptures and with the Scriptural confessions of the orthodox church; then it certainly contains a false doctrine, mixed with human opinions. Do not become offended, dear Lutheran reader, because we have made no attempt in this pamphlet to present the doctrine on predestination in such a way that it may nicely agree with reason; but consider: this doctrine contains mysteries which no human understanding can fathom in this l i fe. Hence, as in every art ic le of faith, so also in this doctrine you, as a faithful Lutheran Christ ian, must always only ask: "What is written?" and then yield your reason captive unto the obedience of Christ, of His Word and of faith. (2 Cor. 10, 5.) But you must also, i f you have become certain what the clear doctrine of God's Word on predestination is, guard against drawing al l kinds of conclusions from it ; no, then, on the contrary, put your hand upon your mouth and desire to know nothing whatever about it , but what God has revealed in His Word. You should dread the question by which Satan once misled our mother Eve: "Yea, hath God said [this]? " (Gen 3, 1 .) Nor should you ask with Nicodemus: "How can these things be?" (John 3, 9.) For if you do this, you have already departed from God's Word. But rather speak humbly to God with Samuel : "Speak; for Thy servant heareth." ( 1 Sam. 3, 10.) I f you find that in the Holy Scriptures two doctrines are clear ly and plainly revealed, which appear to contradict each other, you must not endeavor to reconci le them with your reason, much less must you accept the one and reject the other; but you must then believe both heart i ly, and wait unti l the next world, where God wil l then reveal to you how both doctrines most gloriously harmonize. Many have already thought and said: "In the Bible it is written that there is only one God, and yet, at the same t ime, it is written, that the Father is God, the Son is God, and the Holy

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Ghost is God; but this can, indeed, not be reconci led!" Hence some fol lowing their reason, have drawn the conclusion: Hence, the Father only can be true God; others, on the contrary, fol lowing their reason in l ike manner, have accepted three gods; and thus both have shameful ly tri f led away, and lost the true God and, consequently, their salvation. O beware! then, dear reader, of such desire to reconci le! Even now many desire to explain and make the unsearchable and inexplicable mysteries which the doctrine on predestination contains, agree with reason, by saying: Why the elect are predestinated, may be explained from this that God foresaw their conduct, that they, namely, would accept the Gospel in faith, and remain steadfast in every cross and temptation, and endure in the t rue faith to their end. True, many now say in order to justi fy this subtle reasoning, that many pure teachers of our church have also taught that the elect are predestinated in view of their foreseen faith; but i f our present opponents only taught this, they would then not decry our doctrine as heresy, and much less would we accuse them of heresy, although we, indeed, regard that method of teaching by which it is taught that God has elected in view of foreseen faith, as subject to misunderstanding, which can not only easi ly be misused in favor of false doctrine, but also has real ly been thus misused, and is st i l l misused. For this reason the Formula of Concord also expressly warns against drawing conclusions from the foreknowledge of God. [720, 3.]

Hence beware, beware, dear reader, from reconci l ing art ic les of faith with your reason ! Leave to God His mysteries unsearched, and do not wonder that God knows more than you, and that He does not permit us poor short-sighted mortals, yea, not even angels and archangels to look into His secret counsels, unti l the day of the revelation of His glory. Luther says in his House-Posti l : "The Bible and Scripture is not such a book which f lows out of reason and human wisdom. Therefore, whoever undertakes to measure and compass the Scripture, how it agrees with reason, abandons it enti rely. For al l heretics, from the beginning, have arisen on this account, because they thought that what they read in the Scriptures, they might so interpret according to the teachings of reason. . . . St. Augustine complains that, at f i rst, he entered the Scripture with his reason and studied it for nine entire years, and desired to grasp the Scripture with his reason; but the more he studied it , the less he understood it , unti l he had final ly experienced by his loss, that a man must put out the eyes of reason, and say: What the Scriptures say, that I leave unsearched by reason; but bel ieve it with an honest heart. I f a man wil l do this, then the Scriptures wi l l be come clear and plain, which were dark before. Thus St. Gregory also says: The Holy Scriptures are a stream in which an elephant may swim and drown; but a lamb goes through it , as through a shal low brook." (Walch XIII , 1149. 1 162.) At another place Luther writes: "If reconci l ing were permitted, we could not retain a single art ic le of faith." (Walch XII, 1929.)

Further, think also of this, dear reader: This present pamphlet has not been written for this purpose that it be read once hurriedly and then laid aside. You would have but l i tt le benefit from this. But read it again and again, and study it with prayer and supplications unto God for the l ight of His Holy Spirit . For as the enti re pamphlet is taken from our confession, you have in it an exceedingly rich

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treasure of doctrine, which our dear Lutheran Church has t ransmitted to us as a precious booty for our faithful preservation, captured in long and terrible struggles.

Should this pamphlet fa l l into the hands of such a reader also who is not yet a l iving and believing Christ ian, we advise him either not to read it at al l , or, at least, not before he also has become a l iving and believing Christ ian. For before this is done, what this pamphlet contains is not food for him. The question for him is rather : "What shal l I do to be saved?" And the one thing needful for him is, that he fi rst be brought on the way of t rue repentance to God and thus come to faith in Jesus Christ . For where the l ight of a l iving faith does not yet shine in the heart, nothing else can be expected, but that you wi l l become offended at the doctrine of predestination, just then when it is presented not according to human reason, but according to the Word of God. Wherefore Luther writes in his golden preface to the epist le of St. Paul to the Romans: "Follow this epist le in its order: concern yourself f i rst with Christ and the Gospel, that you may know your sins and His grace, then contend against sin, as here the 1 . 2 . 3 . 4. 5 . 6. 7 . 8. chapters have taught. Afterwards, i f you "(that is, in your experience) "come to the eighth chapter, under the cross and suffering, it wi l l r ightly teach you predestination in the 9., 10. and 11 . chapters, how comfortable it is. For without suffering the cross and the agonies of death, one cannot t reat predestination without danger and secret anger against God. Hence, Adam must indeed fi rst be dead, before he can bear this and drink the strong wine. So beware, that you do not drink wine whi le you are st i l l a babe. Every doctr ine has its measure, t ime and age." (S . Walch XIV, 125 f .) Let no one, therefore, buy and read this pamphlet in order to please us. Nor shal l we send it or permit i t to be sent to any one who does not want it , or of whom we do not know that he desires to have it . For i f we send our writ ings to those who do not want them, this is nothing else but sneaking officiousness; but i f one attempt to smuggle his writ ings into the congregations of others, in order to awaken strife and discord among them, and to sow the seeds of mistrust and suspicion, and, especial ly, to strengthen those who delight in creating a quarrel in their congregation, or those in Church discipl ine or already just ly excommunicated: then this is so much the more shameful and a certain proof that such writers seek to peddle false wares, namely, false doctrine. Listen to what our dear Luther says about this . In his explanation of the 82. Psalm, after warning against the sneaking busybodies who meddle in the office of others, he himself makes the fol lowing objection: "Here you wil l say to me, perhaps, why do you then teach with your books in the whole world, as you are only preacher here in Wittenberg? " And he answers: "I am a cal led minister, and had a right to teach my flock in writ ings. And i f others desired my writ ings and asked me for them, it was my duty to do this, for thereby I have at no t ime imposed myself upon them, nor desired or requested any one to read them; just as other pious ministers and preachers write books, and do not prevent or compel any one to read them, and thereby, also, teach and run through the whole world, and yet do not sneak l ike the wicked uncal led men into the offices of others without the knowledge and wi l l of the ministers." (Walch V, 1062. 1063.)

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Before we c lose this preface, we yet remark the fol lowing: At the close of each answer are figures in brackets. The fi rst f igure shows the page and the second the paragraph in the Book of Concord, New Market Edit ion (count paragraphs from top of page) . With the assistance of these figures every reader can quickly and easi ly convince himself that al l the answers are not our words, but are taken word for word from our Formula of Concord.

God has imposed upon our American Lutheran Church the diff icult task, by the controversy which has broken out on predestination, to contend for one of the most mysterious doctrines of His Word, to judge which no human reasoners, no idle, curious, vai l g lorious spirits, no indifferent false Christ ians, but only t rue, enlightened, humble Christ ians, being concerned about their salvation, who tremble before God's Word, are sufficient and capable. In this controversy on predestination the great and highly important questions are considered: "Whom have those who come to faith, remain in faith, and are saved, to thank for this? Have they to thank themselves for this? Or have they at least in part to thank themselves? Or have they to thank for this wholly and alone God's mercy and Christ 's most holy merits? Does the honor of our salvation belong enti re ly to God alone? Or is there a cause for this in man also? Has man by nature powers to cooperate any thing in the work of his salvation, to determine himself for salvation, at least, to give assent, though ever so weak? Or is every man by nature spiritual ly dead, and must God, therefore, do al l by His grace?" Yes, about these great t ruths, about the doctrine of salvation alone by grace, alone on Christ 's account, alone through faith given of God, the present controversy turns, not about theological quibbles, but about the most important points of practical Christ ianity. May God have mercy on our American Lutheran Zion, and help that no upright soul may err in this contest for truth, but that al l t rue chi ldren of God within our Church may final ly, as concerns this doctrine also, gather under the old good banner of our confession, and thus be a l ight to many in this hour of midnight, in our last distressful t imes.

May God do this for Jesus Christ 's sake, the common Saviour of al l sinners and the eternal King of t ruth.

The Doctrine of Election Presented in Questions & Answers

Drawn from the Eleventh Artic le of the Formula of Concord, and arranged by C.F. W. Walther.

1 . In short, what is predestination?

The ordaining of God unto salvation. [711,3.]

2. What is the di fference which, in the f irst place, ought to be accurately observed in the doctrine of predestination?

In the first place, the difference between foreknowledge (praescientia) and eternal e lection (praedestinatio) of God ought to be accurately observed. [583,1. 711,2.]

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3. What is the foreknowledge of God (praescientia)?

The foreknowledge of God is, that God sees and knows al l things before they come to pass. [711,2. 583,2.]

4. Does the foreknowledge (praescientla vel praevisio) of God extend to al l creatures?

Yes: the foreknowledge of God extends to al l creatures, the good and the bad: namely, He sees and knows al l things before, that which now is or wi l l be, that which now occurs or wi l l occur, whether it be good or bad, since before God al l 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 shal l not fal l on the ground without your Father," Matt. 10, 29. And Psalm 139,16. : "Thine eyes did see my substance, yet being imperfect; and in thy book al l 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 wel l as the foreknowledge, extend to al l men, the good and the bad?

No: the eternal e lection 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 chi ldren of God. [711,2.]

6. To what part icular chi ldren of God does the eternal election of God extend?

Only to the chi ldren of God, who were elected and ordained to eternal l i fe, 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 chi ldren of God, ordained to eternal l i fe?

By this, that Paul declares, Eph. 1, 4. 5 . : "He hath chosen us in Christ Jesus, and predestinated us unto the adoption of chi ldren. [711,3 .]

8. Does God's foreknowledge (praescientia) not only foresee evi ls, but is i t also a cause of the evi l?

The foreknowledge (praescieutia) of God foresees evi ls also, and knows them before they happen, but this is not to be understood as i f i t were God's gracious wi l l that they should occur. But that which the perverse and evi l wi l l of the devi l and of men propose and desire to do, God foresees and foreknows. And this foreknowledge, even in evi l things and deeds, continues to act in its proper mode, so that God prescribes certain l imits to these evi ls, which He neither desi res nor approves; and def inite bounds are assigned, which they cannot t ransgress, and l imits are imposed declaring how long they may endure, and the t ime and the mode according to which they shal l again be arrested and be subjected to punishment. And God so regulates al l these things, that they contribute to the glory of His divine

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name, and to the salvation of His elect, whi le the wicked are confounded and put to shame. [711,3.]

9. Is, then, God's foreknowledge (praescientia) also the cause of evi l , which it foresees and foreknows?

No: the foreknowledge of God is not the origin or the cause of evi l ( for God does not create or cause evi l , nor does he faci l i tate or promote it) ; but the wicked, perverted wi l l of the devi l and of men is the cause of evi l . 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 i t also a cause of their salvation and of everything that belongs to the obtaining of the same?

The eternal e lection of God not only foresees and foreknows the salvation of the elect, but through his gracious wi l l 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 i t so important that the eternal election of God is a cause of our salvation, and that it procures, works, faci l i tates, and promotes whatever pertains to it?

Yes indeed; for upon this our salvation is so fi rmly grounded that "the gates of hel l shal l not prevai l against it ." Matt. 16, 18. [712,2.]

12. By what do you prove that the salvation of the elect is so fi rmly and immovably grounded upon the eternal election of God?

From this, that it is written: "Neither shal l any pluck my sheep out of my hand." John 10, 28. And again, Acts 13, 48.: "And as many as were ordained to eternal l i fe bel ieved." [712,2.]

13. Is i t r ight to contemplate the eternal election merely in the secret, inscrutable counci l of God?

No. this eternal elect ion or ordination of God to everlasting l i fe must not be contemplated merely in the secret, inscrutable counci l of God, as i f i t 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 wi l l secure salvat ion, and what men and how many shal l perish forever, or as if the Lord would institute a certain mil i tary review, saying, this one shal l be saved, but that one shal l be lost; this one shal l persevere to the end, but that one shal l 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?

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For, from this opinion, many derive and adopt strange, peri lous, and pernicious thoughts, which produce and confi rm either security and impenitence, or discouragement and despair; so that they indulge in hazardous reflect ions, saying: "Since God has predestined his e lect to salvation, before the foundation of the world, Eph. 1, 4. 5., and God's election cannot fai l , or be obstructed or changed by any one, Js. 14, 27.; Rom. 9,19., i f therefore, I am elected to salvation, it cannot be impaired, even i f I commit every manner of s in 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 shal l and must nevertheless be saved, because the election of God must stand; but i f I am not predestined, it wi l l avai l nothing even if I do adhere to the Word, repent, bel ieve, &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 Christ ians 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, bel ieve, and have a desire to l ive piously when they thus address themselves: "I f you are not elected to salvation in eternity, i t is al l st i l l in vain." And especial ly 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 fel l away. [712,5. 584. 5 .]

16. What is a firm and sure posit ion which cannot deceive our expectation, and which should be taken in opposit ion to this false opinion and peri lous thoughts concerning election?

It is this : I t is certain, "al l Scripture is given by inspiration of God," not to contribute to a feel ing of security, and to impenitence, but to be "profitable for doctrine, for reproof, for correction, for instruction in righteousness." 2 Tim. 3, 16. I t is also certain, that al l 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, i t is without any doubt, that that in no way is the sound sense, or the legit imate use of the doctrine concerning the eternal predestination of God, by which either impenitence or despair is excited or confi rmed. [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?

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No: the doctrine concerning this art ic le, i f i t 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, s ince the Holy Scriptures mention this art ic le not only at one place casually, but copiously treat and inculcate it in many places. [710,1 .]

19. But should we not rather remain enti re ly si lent 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 t rue sense in reference to this matter be explained according to the authority of the Scriptures, for the purpose of avert ing al l abuses and errors. [710 sq., 1 .]

20. To what should we accustom ourselves, i f we would ref lect and discourse correct ly and with advantage upon the eternal election or predestination and ordination of the chi ldren of God to everlasting l i fe?

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 l i fe, are REVEALED unto us through the Word. Therefore, the whole doctrine concerning the purpose, the counsel, wi l l , and ordination of God, belong to our redemption, cal l , just if ication and salvation should be comprised together. For in this manner PAUL treats and explains this art ic le, 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 fi rst place ordained in His purpose and counci l , as it is revealed unto us in Christ by the Word?

That the human race shal l be t ruly redeemed and reconci led to God through Christ, who by His innocent obedience, suffering and death, has merited for us that righteousness which avai ls before God, and eternal l i fe . [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?

That this merit of Christ and His benefits should be offered, administered, and distributed to us, through His Word and Sacraments.

That by His Holy Spirit , through the Word, when it is preached, and considered, he wi l l be efficacious and active in us, to turn our hearts unto true repentance, and to preserve us in the true faith.

That He wi l l just ify al l those who in true repentance embrace Christ in genuine faith, graciously receive them, and adopt them as chi ldren and heirs of eternal l i fe.

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That He wi l l sanctify those in love, who are thus justif ied, as St . Paul, Eph. 1, 4., test i f ies.

That He wi l l defend them in their great weakness, against the devi l , the world, and the f lesh; wi l l 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.

That He wi l l 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 di l igent in prayer, persevere in the grace of God, and faithful ly use the gifts received. [713,4. 5 . 6. and 714, 1. 2. 3.]

23. What has God final ly ordained in His purpose and counci l , as it is revealed to us in Christ by the Word?

That He wi l l f inal ly render those whom He has elected, cal led, and justi f ied, eternal ly happy and glorious in everlasting l i fe. [714,4.]

24. Has God in this His counsel, purpose and ordination prepared the salvation of His chi ldren in general only?

No: in this counsel, purpose, and ordination God has merci ful ly considered also al l and each person of the elect, who wil l ult imately be saved through Christ, has e lected them to salvation, and DECREED, that in the manner now mentioned He wi l l , 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 al l this real ly belong to the doctr ine of election?

Yes: al l this, according to the Scripture, is comprehended in the doctrine concerning the eternal e lection of God to the adoption of chi ldren, and to everlasting salvation, and should be understood in this art ic le; i t ought never to be excluded or omitted, when we discourse of the purpose, predestination, e lection, and ordination of God to salvation. [714,7.]

26. Can the doctrine of e lection cause security or despair, i f i t be so presented, that f i rst 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 art ic le, agreeably to the Scriptures, we can, by the grace of God, properly understand it . [714,7 .]

27. What belongs to a ful ler 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.]

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28. Why does it belong to a salutary use of this doctrine, that we should know who the elect are?

Because only the elect wi l l be saved. [714,8.]

29. According to what should we not judge, i f 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, i f we would know who the elect are, who can and should embrace this doctrine to their own consolation?

We should attend to the revealed wi l l of God. "For He has made known unto us the mystery of His wi l l , " and brought it to l ight through Christ, that it might be preached, Eph. 1, 9. 10. 1 1 . ; 2 Tim. 1, 9. 10. [714,9.]

31. But how is the mystery of the wi l l 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 cal l?

Now God does not cal l without means, but through the Word; hence He has commanded repentance and remission of s ins to be preached. And Paul also testif ies the same thing, where he writes: "We are ambassadors for Christ, as though God did beseech you by us be ye reconci led 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 cal led by his servants whom he sent forth, Matt . 22, 3 . 4 . And the householder cal led into his vineyard, some at the fi rst hour, others at the second, thi rd, sixth, ninth, and even the eleventh hour, Matt. 20, 1-6. [715, 1. ]

33. What must we fi rmly and constantly observe i f we would profitably consider our eternal e lection to salvation?

This: that as the preaching of repentance is universal, so is also the promise of the Gospel, that is, i t extends to al l persons, Luke 24, 47. Therefore Christ commanded, "that repentance and remission of sins should be preached in His name among al l 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.; Matt. 1 1,28.; 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 al l , unto whom repentance is preached, this promise of the Gospel should also be presented. [715,2.-]

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34. Is the cal l of God by His Word always meant in earnest?

Yes: this cal l 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 wi l l ; namely, that in those whom he thus cal ls, he wi l l operate through the Word; so that they may be enlightened, converted, and saved. For the Word through which we are cal led, is a ministration of the Spirit , which imparts the Spirit , and through which the Spiri t is conferred, 2 Cor. 3, 8.; and is the power of God unto salvation, Rom. 1, 16. And since the Holy Spirit wi l l be efficacious through the Word, strengthen us, and administer power and abi l i ty, i t is the wi l l 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 fol low me: and I give unto them eternal l i fe," John 10, 27. 28. And Eph. 1, 1 1 . 13 . : "Those who, according to the purpose, are predestined to an inheritance" hear the Gospel, bel ieve in Christ, pray, and return thanks, and are sancti f ied in love, have hope, patience, and consolation in t ria ls, Rom. 8, 16. 25. ; and although al l these are very weak in them, yet they "hunger and thi rst after righteousness," Matt. 5,6. Thus the Spirit of God bears witness unto the elect, that they are the chi ldren 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 .]

36. But, must we not doubt whether we belong to the elect, when we remember that many, who were cal led and came to faith, have not persevered unto the end?

By no means: the Holy Scriptures, moreover, test i fy that God, who has cal led us, is so faithful that when he has begun this good work in us, he wi l l also maintain it unto the end, and accompl ish it , i f 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; Phi l . 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 wi l l is so plainly revealed in His Word?

With this revealed wi l l of God we should occupy ourselves, and fol low it , and study it di l igent ly, since the Holy Spir it , through the Word, through which he cal ls us, grants grace, power, and abi l i ty 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]

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38. But when wil l a person fi rst learn to understand how consolatory the doctrine of e lection is?

Thus says Luther in his preface to the Epist le to the Romans: "Proceed in the order observed in the Epist le 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 fi rst to the eighth chapter. Afterwards, i f ( in the eighth chapter) you are t ried by temptations and aff l ict ions, you wil l 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 wi l l of God, and pursue the order which St. Paul in his Epist le to the Romans observes; for he fi rst 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 i t not written: "Many are cal led and few are chosen;" how then can the cal l be a sure sign by which God reveals the mystery of His wi l l towards us?

The divine vocation, which takes place through the Word, is not the cause that many are cal led, whi le few are chosen, Matt. 20, 16.; as if such were the meaning of God: "External ly, through the Word, I cal l you al l , indeed, to my kingdom, unto whom I give my Word, but in my heart I do not intend it for al l , but for a few only; for it is my wi l l , that the greater part of those, whom I cal l 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 cal led." [716,6.]

40. Why would it be against God to accept that God indeed cal ls us external ly 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 t ime 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 bel ieve that God by the cal l reveals the mystery of His wi l l toward us?

In this way the necessary and consolatory foundation of our faith would also be rendered enti rely uncertain and be destroyed, by which we are dai ly reminded and admonished that from the Word of God alone, through which He confers with us, and cal ls us, we should learn and determine what His wi l l towards us is, and that whatever it assures and promises us, we should firmly bel ieve, and not doubt in reference to it . [717, 1.]

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42. Hence, what arrangement has Christ prepared, so that every individual Christ ian can apply the general promises of the Gospel to himself also in part icular?

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 confi rms it to each bel iever in part icular. [717, 2. ]

43. Do we not for this very reason retain private absolution, in order that every individual may thereby become assured of the wi l l of God towards him?

Yes: for this reason we retain private absolution, as the Augsburg Confession declares in the eleventh art ic le, and we teach that it is the command of God that we should bel ieve in this absolution, and feel assured that when we believe the words of the absolution, we are as t ruly reconci led unto God, as i f we had heard a voice from heaven; as the Apology explains this art ic le . But we should be wholly and entirely deprived of this consolation, i f, f rom that cal l which is made through the Word and Sacraments, we should not infer what the wi l l 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 wi l l toward us by our cal l through the Word?

Certainly : the foundation of our re l igion would be subverted, namely, that the Holy Spirit is t ruly present when the Word is preached, heard, and considered, and wil l be efficacious and operate through it . [717,4.]

45. Many being cal led and few chosen, can those also be the elect, who despise the Word by which they are cal led?

No: it must by no means be understood, as we have mentioned a l i tt le 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 bel ieve 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 t ime in His eternal counsel?

To this, that the Holy Spirit shal l cal l , enl ighten, and convert the elect through the Word, and that He wil l just i fy and save al l those who receive Christ through true faith. [718,1 .]

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47. But what has God at the same t ime decreed in His counsel concerning those also, who do not fol low the cal l?

This, that He wil l harden, reject, and condemn those who are cal led 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 cal led, but few chosen?

Because few receive the Word and obey it . The greater part despise the Word, and wi l l 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 wi l l of man, which rejects or perverts the means and instrument of the Holy Spirit , which God offers unto it through the cal l , and it resists the Holy Spirit , who would be eff icacious 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 a lso not the cause, that many indeed accept the Word with joy, but afterwards again fal l 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, Phi l . 1, 6.; but because they contumaciously turn away again from the holy command, grieve and offend the Holy Spirit , entangle themselves in the pol lut ions 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 doctr ine of election useless, or even injurious, i f 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 art ic le of the Christ ian faith does this doctrine of predestination confi rm, when it is contemplated and presented according to God's Word?

It confi rms most forc ibly the art ic le, that we are justi f ied and saved by pure grace for the sake of Christ a lone, without any of our own works and merit . [718,4.]

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53. Why does the true doctrine of predestination so forcibly confi rm the doctrine of justif ication (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 t rue doctrine of predestination confi rm the doctrine also, that the natural wi l l of man is not free?

Yes: by this doctrine, al l false opinions and errors concerning the powers of our natural wi l l , 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 al l that belongs to our conversion. [718,4.]

55. Is, then, the t rue doctrine of election comforting in general only, or does it also give each individual Christ ian comfort for his own person in part icular?

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 Christ ian, and so faithful ly 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 t rue doctrine of e lection give the Christ ians a beauti ful and glorious comfort then also, when they consider that they can so easi ly lose their salvation through the weakness and wickedness of the flesh, or through the fraud and power of the devi l and the world?

Yes: the t rue doctrine of election also gives the beautiful and glorious comfort, that God wishes to secure MY salvation so t ruly and f irmly, that in His eternal 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 shal l pluck us. John 10, 28. For, i f our salvation were committed unto us, i t might easi ly be lost through the weakness and wickedness of our f lesh, or be taken and plucked out of our hands, by the fraud and power of the devi l and of the world. Hence Paul, Rom. 8, 28. 35. 39. says: "Since we are cal led according to the purpose of God, who shal l separate us from the love of God, which is in Christ Jesus, our Lord?" [719, 1.]

57. Does the t rue doctrine also give us a substantial comfort under the cross and in temptations?

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Yes: in affl ict ions 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 al l our necessit ies 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 affl ict ions 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 cal led according to the purpose of God. Hence, Paul draws the sure and certain conclusion, that "neither t ribulation nor distress, &c., neither death nor l i fe, &c., can separate us from the love of God, which is in Christ Jesus, our Lord." [719,2.]

58. Does the t rue doctrine of e lection 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 art ic le also affords us a noble testimony that the Church of God wil l remain, and resist al l the powers of hel l . [719,3.]

59. Does the t rue doctrine of e lection give comfort against the offence, that the true Church is in such a pit iable pl ight and it is so well with the false church in this world?

Yes: i t teaches l ikewise 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 e lection contain not only comfort , but also admonit ions and warnings?

Yes: from this art ic le very serious admonit ions 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, shal l taste of my supper," Luke 14, 24. Again, Matt. 20, 16., and chap. 22, 14. : "Many are cal led, 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 art ic le be used?

In a useful, consolatory, and most profitable manner. [719,4.]

62. What dist inction must be observed in regard to the doctrine of election when teaching the same?

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A very accurate dist inction 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 admonit ion 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 reconci le them in our minds, which indeed we are not commanded to do. [720,2.]

66. But is i t not certain that God has already from eternity foreseen, and st i l l knows, what wi l l 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 st i l l , who among those that are cal led, wi l l bel ieve or wi l l not bel ieve; also, who among the converted wi l l remain steadfast, and who wil l not remain steadfast; who, if they fal l back into sin, wi l l return, and who wi l l become hardened. Nor is there any doubt that the number of those who wil l be saved, and of those who wil l be lost, is known and seen of God. [720,3.]

67. Are we al lowed to draw al l kinds of conclusions with our reason from this, that God has already foreseen and st i l l 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.]

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68. But does not God know the reason and t ime of the cal l and conversion of each person also, and has He not Himself determined, when He wil l cal l and convert him?

Yes: God knows without any doubt, and has appointed the season and t ime of each one's cal l and conversion; and when He wil l again raise him up after he has fal len. [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 t ime 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 equal ly gui lty?

Yes: We see that God gives His Word to one region, but not to another; that He withdraws it f rom one people, but al lows it to remain with another; or that one man is hardened, bl inded, and given over to a reprobate mind, but that another, though equal ly gui lty, is converted to God, &c. [720,5.]

71. How shal l 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 l imits to us, beyond which we are not al lowed 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 infl icts 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 penalt ies 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 l ive 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 al lows 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 bl ind?

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

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any 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 l i fe. Acts 13, 46. [721,2.]

73. Why does God permit us, who have His Word and grace, to behold this His just and wel l-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 di l igence, 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 art ic le, 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 i t r ight, i f we desire in this art ic le on election to search out and fathom and reconci le every thing with human reason?

No: whenever our thoughts would t ranscend these l imits 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 reconci le in our minds, search out and fathom al l that is contained in this art ic le?

Yes: the dist inguished [sic .] Apostle Paul, after having largely discussed this art ic le, 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 c loses 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 f inding 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.]

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77 Do we contemplate the eternal e lection 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 Apost le Paul test i f ies, 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. 1 1, 28., says: "Come unto me, al l ye that labor and are heavy laden, and I wi l l give you rest." And concerning the Holy Spirit Christ says: "He shal l glori fy me; for he shal l receive of mine, and shal l 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 al l persons in whom they shal l seek the eternal election of the Father?

To Christ, as to the book of l i fe . [722,2.]

81 . How do you prove, that the enti re Holy Trinity di rects al l persons to Christ, in whom they shal l seek the eternal election of the Father?

By three arguments: For

1. , 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, i f any man enter in, he shal l 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 wi l l of the Father unto us, and consequently our eternal election to everlasting l i fe 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 wi l l of Him that sent me, that every one which seeth the Son, and believeth on Him, may have everlasting l i fe ." John 6, 40. And moreover: "God so loved the world," &c. John 3, 16. These declarations the Father desires al l men to hear, in order that they may come unto Christ . But Christ wi l l not cast from Himself those who come, for it is written: "Him that cometh to me, I wi l l 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 Apost le test if ies, when He Says: "So then, faith cometh by hearing, and hearing by the Word of

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God," Rom. 10, 17.; when, namely, i t 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 l i fe; by which anxieties Satan is accustomed maliciously to disturb and torment pious minds?

By no means; but he should rather l isten to Christ, who is the book of l i fe and of the divine, eternal election of al l the chi ldren of God to everlasting l i fe; and who testi f ies to al l men without dist inction, that God desires al l 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 al l 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 enti re ly 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 cal l upon God for His grace, which He has promised us in Holy Baptism, and not doubt that He wil l impart it unto us according to His promise. For thus Christ has promised, saying: "If a son shal l ask bread of any of you that is a father, wi l l he give him a stone? Or, i f he shal l ask an egg, wi l l he offer him a scorpion? If ye," &c. [723,2.]

84. Dare bel ievers, who can and shal l 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 chi ldren of God to obey the commands of God, bel ievers should l ikewise not be inactive, much less resist the operation of the Spirit of God, but exercise themselves in al l Christ ian vi rtues, in al l piety, modesty, temperance, patience, and brotherly love, and use al l di l igence to make their cal l ing and election sure. 2 Pet. 1, 10. [723,3.]

85. Why should bel ievers, who can and shal l accept the doctrine of election to their comfort, not be inactive, but exercise themselves in al l Christ ian vi rtues?

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 chi ldren of God. Rom. 8, 16. [722,3.]

86. Must not bel ievers doubt in their election and salvation, when at t imes they do not perceive the power of the Spirit?

Far be it ! I f at any t ime they fal l into such strong temptations, that they think they no more perceive the power of the indwell ing Spirit of God, and

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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 fai l?

No: since our election is not FOUNDED upon our piety or vi rtue, but ALONE upon the merit of Christ and the gracious wi l l of His Father, who cannot deny Himself, because He is immutable in His wi l l and essence; therefore, i f His chi ldren fal l from obedience and stumble, He causes them to be cal led again unto repentance, through the Word; and the Holy Spirit wi l l be efficacious in them unto conversion, through the Word; and when they return unto Him again in true repentance, through genuine faith, He wil l even manifest His paternal love towards al l those who tremble at His Word, Jsa. [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 al l ; 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, wi l l 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 wi l l of the Father or of the Son, that any person should neglect the preaching of His Word, or condemn it, and wait unt i l 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, div ine 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 di l igent ly, and not doubt the drawing of the Father. For the Holy Spirit wi th His power wi l l 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 al l come to faith who have heard the Word of God, draw the conclusion that God does not desire to give them salvation?

Not at al l ; the reason that al l who hear the Word of God, do not bel ieve, and, therefore, meet with a deeper condemnation, is not found in God's unwil l ingness 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 t ime of Christ . [724,3.]

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90. Has God made "the vessels of wrath" and "of dishonor," as Paul writes about them?

No: the Apostle dist inguishes with special di l igence the work of God, who makes vessels of honor alone, from the work of the devi l and of man, who by the impulse of the devi l , 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 Apost le 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, i f this had been the wi l l of God, there would have been no need for long-suffering. But it is the fault of the devi l and those individuals themselves, and not of God, that they are fitted to destruction. [724, 3.4.]

91 . Whence then, does al l preparation or f i tt ing to destruction proceed?

Every preparation or f itt ing to destruction proceeds from the devi l 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 f i t 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 a lso 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 desi res the commission of sin, nor has pleasure in it , so He l ikewise neither desi res the death of the sinner nor has pleasure in his damnation. "For He is not wi l l ing that any should perish, but that al l 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 l ive, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and l ive," 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 test i f ies 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 shal l be a vessel unto honor, sanctif ied, 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 consequent ly HAVE BEEN a vessel of dishonor. But concerning the vessels of mercy he asserts clear ly, 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.]

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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, i t must also be careful ly 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, and wanton sins, punishes with hardness of heart and bl indness of mind that this is not to be so understood, as i f i t had never been God's gracious wi l l that such persons should come to the knowledge of the t ruth, and be saved. [725, 3.]

95. Why must we, then, bel ieve both: as well that God desires to save al l men, as also that God wil l harden the persevering sinners?

For this is the revealed wi l l of God: f i rst, that God wil l receive al l those in grace, who repent, and believe in Christ . Second, that He wi l l also punish those who wil l ful ly turn away from His holy commands, and entangle themselves again in the pollut ions 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, i f they persevere in these things, shal l be hardened, bl inded, and eternal ly 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 al l 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 wil l of God that he should be damned and lost . "For God is not wi l l ing that any should perish; nor has He any pleasure in the death of the wicked; but that the wicked turn from his way and l ive," 2 Pet. 3, 9.; Ezek. 33,11. [726,1. ]

97. But whence is i t , 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 chi ldren of Israel, and contrary to the reproaches of his own conscience. [726,2.]

98. But why did God final ly abandon Pharaoh?

Inasmuch as God caused His Word to be preached and His wi l l to be declared to him, and Pharaoh nevertheless wi l l ful ly rebel led against al l these admonit ions and warnings, God abandoned him, and thus his heart was hardened, and God executed His judgment upon him; for he deserved nothing else than hel l -f i re. [726,2.]

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99. To what purpose only does the holy Apostle in Rom. 9. introduce this example of Pharaoh?

Only to show the just ice of God administered in the case of the impenitent and the despisers of His Word. [726,2.]

100. In what sense is i t 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 bel ieve that the doctrine of election, as it has been here explained, is the true divine doctrine of this art ic le?

Because: by this doctrine and explanation of the eternal and SAVING election of the elect chi ldren of God, THE HONOR OF GOD IS WHOLLY AND FULLY ATTRIBUTED UNTO. [726,3.]

102. Why is the honor of God wholly and ful ly att ributed 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 wi l l . [726,3.]

103. Do the Holy Scriptures teach that God alone by His mercy in Christ according to the purpose of His wi l l , saves us?

Yes: for it is written: "Having predestinated us unto the adoption of chi ldren, by Jesus Christ, to Himself, according to the good pleasure of His wi l l , 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, i f i t be taught that in us also there is a cause of the election of God?

Far be it ! On the contrary : the fol lowing 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 l i fe . [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 cal leth, i t was said unto her, The elder shal l serve the younger: As it is written, Jacob have I loved, but Esau have I hated," Rom. 9, 1 1. 12. 13.; Mal. 1, 2. 3. [726,3.]

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106. When does this doctrine of election also give no one occasion either to despond, or to lead a dissolute or wicked l i fe?

When people are taught that they must SEEK eternal e lection IN CHRIST and His holy GOSPEL, as in the book of l i fe. For the Gospel excludes no penitent sinner, but cal ls and invites al l poor, al l troubled and affl icted sinners to repentance, to the acknowledgement of their sins, and to faith in Christ; i t promises the Holy Spirit for their puri f ication 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 easi ly 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 Christ ians cannot console themselves by it , but are rather led into despair, or that the impenitent are encouraged in their wickedness, i t is undoubtedly certain and true, that this doctrine is set forth, not according to the Word and wi l l of God, but according to mere human reason and the suggestions of the devi l . [727,3.]

109. How do you prove, that the doctrine of e lection is certainly not understood and interpreted according to the Word of God, when it does not give the t roubled and tormented Christ ians the surest comfort?

This I prove thus: as the Apostle test if ies in Rom. 15, 4. : "For whatsoever things were written aftert ime, 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, i t is certain, that the Scripture is understood and explained contrary to the wi l l and meaning of the Holy Spirit . [727,4.]

110. Shall we Lutherans, therefore, remain true and faithful to the doctr ine of our dear confession on election also unti l death?

Yes: to this simple, perspicuous, and profi table explanation, which has a good and sure foundation in the revealed wi l l of God, we adhere. [727,5.]

11 1 . 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.]

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112. Final ly, 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 wi l l ing, that al l persons should come to repentance, and believe the Gospel.

2. Again, that when God cal ls us, i t is not His earnest desi re that al l men should come to Him.

3. Again, that God is not wi l l ing that al l men should be saved, but without regard to their sins, solely through the bare counsel, purpose, and wi l l 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 l i fe . [586,2-5.]

114. What judgment does our church pronounce on al l these errors in regard to the doctrine of election?

She declares: Al l these doctrines are false, odious, and blasphemous, by which al l the consolat ion, which Christ ians 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 Evangel ical Lutheran Church certainly the t rue doctrine, revealed by God Himself in His Word, by which we can l ive and die cheerful ly?

For the fol lowing two irrefutable grounds: by this brief explanat ion of the eternal e lection of God, the honor is ful ly and enti re ly attributed to God, that He saves us through mercy alone, according to the purpose of His wi l l , without any merit of our own; and besides, no cause is given to any one for faintheartedness, or for a dissolute l i fe. [585,4.]

Conclusion

May we be permitted this t ime, before we take leave of our dear reader, to add st i l l a few hints in regard to the use of this l i tt le book.

It is known that the doctrine has lately been loudly proclaimed, that God has not chosen the elect out of this world and decreed to make them His chi ldren; whereas Christ expressly says John 15, 19. : "I have chosen you out of the world,

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therefore the world hateth you." Against this it is taught that God first took into consideration how man would conduct himself, who among mankind would forsake the world and become believing chi ldren of God and remain in this chi ldhood to the end, and fi rst in consequence of this, that God foresaw this, has He chosen such men unto His chi ldren, to sanctif ication and to salvation. Every one who wants to see, can immediately see that in the first place, there is no sense in it , i f i t be taught that God has chosen certain men as His chi ldren, to sanctif ication and salvation, in consequence of this that He foresaw that they would bel ieve unto the end, hence, that they would already be and become holy and blessed chi ldren of God! Nevertheless those who now teach this affi rm, that this their doctrine is not only right, but that this and no other has ever been the doctrine of our entire Lutheran Church; yea, they say that this doctrine is found in our Lutheran confessional writ ings, to wit, in the last general confession, namely, in the Formula of Concord! This, however, is based at its best construction upon a terrible self-delusion. Of this, that God in consequence of the of the foreseen constant faith of certain men, and thus, in consequence of their foreseen proper conduct, has elected them to chi ldhood and to salvation, not even the least word can anywhere be found in our Lutheran confessions. But in the Eleventh Artic le of the Formula of Concord there stands written clear ly and explicit ly just the very contrary : that, namely, on the contrary, election is a cause of our salvation and everything that belongs to the obtaining of the same, and, hence, is also a cause of faith and of conversion, which the Formula of Concord among other things proves from Acts 13, 48., where it reads: "And as many as were ordained to eternal l i fe, bel ieved." (See question 10, comp. questions 24. 46. and 55.) Against this the advocates of that false doctrine oppose the fol lowing: The Formula of Concord cal ls election a cause of salvation, and, hence, a cause of faith also, only because it takes the word "election" in an other sense than our later Lutheran theologians, namely, in a wider, enti rely general sense, to which also the general decree of salvation belongs, which pertains to al l men; yes (they say), this general decree of salvation is according to the Formula of Concord undoubtedly the principal part of the decree of election! Of course a man cannot speak or think right of e lection, unless he speaks and thinks of the general decree of salvation, according to which and how God desires to save al l men or bring them to salvation, because God has decreed to save the elect in no other way than He would save al l men; but on this account the gracious decree which pertains to al l men, so far as it pertains to al l men, is neither election itself, nor a part of the same. Every one, thus, here also sees that there is no sense in this also, to speak of an election, or what is the same thing here, of a choosing out from, i f the same pertains to ALL men; for a choosing out from among which pertains to al l men without exception, is nothing, a contradict ion in itsel f. A choosing out already shows, that not al l are taken, but from among al l only certain ones, be they few or many. This even a l i tt le chi ld can understand. And the Formula of Concord says very expressly that the eternal election of God or God's ordaining to salvation does not pertain at the same t ime to the good and the wicked, hence, not to al l men, but only to the chi ldren of God, who are elected and ordained to eternal l i fe before the foundation of the world. (See questions 5 and 6.) How, then, can it be said that the Formula of Concord teaches an election in the wider sense, which pertains to al l men, to the good and the

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wicked?! We have, therefore, al ready admonished the reader in the Tract, "The Controversy concerning Predestination," above al l to hold fast to the two chief sentences (questions 5-7, and 10-12.) This we repeat here also. I f you, dear Lutheran reader, do not want to accept any un-Lutheran doctr ine opposed to our confession concerning election, then remain unwaveringly steadfast on these two chief sentences of our confession; do not permit those important, decisive sentences to be twisted out of your fingers, or rather taken from your heart, by any artful or subtle interpretation; keep away from your person al l the arts of jugglery by which others endeavor to prove to you that those sentences say something else than what they real ly do say. Read, therefore, attentively the questions 5-7, and 10-12 of this l i tt le book, together with their answers, and you wil l soon see that according to God's Word and our Lutheran confession election does not pertain to al l men, but only to the elect chi ldren of God, who are elected and ordained to eternal l i fe, before the foundation of the world was laid, and that this election of God which does not pertain to the pious and the wicked, is a cause which procures, works, aids, and promotes our salvation and whatever pertains to it , that the gates of hel l shal l not prevai l against it . O do not permit yourself to be led astray! The Formula of Concord is not such a confused document, that it should fi rst say that election pertains alone to the elect chi ldren of God, and then, a few l ines afterwards, i t should say of e lection, that nevertheless it pertains to al l men.

Our adversaries, indeed, appeal to this, that the Formula of Concord itsel f says that i f we would reflect and discourse correct ly and with advantage upon election, we must, as Paul does Rom. 8, 29. f f. , comprise the entire doctrine together, of the purpose, wi l l , and ordination of God, belonging to our redemption, cal l , just if ication, and salvation (see quest . 20-23); hence (say our opponents) the enti re decree of salvation made for al l men belongs to election. But in the fi rst place we st i l l assert that there is no sense even in this that the general decree of salvation is a part of the decree of election; for Christ says clearly and dist inct ly: "Many are cal led, but FEW are chosen." But the Formula of Concord also says expressly, that it speaks of "OUR redemption, cal l , just i f ication and salvation," whereby it c learly shows that it speaks of al l this in reference to the elect, because God does not lead them to salvation in any other way than by which He would lead al l men to salvation. Therefore the Formula of Concord also declares according to question 24, that in what precedes, where it speaks of the cal l , just if ication, sancti f ication, and constancy under the cross, i t has described the "manner holy God would bring, assist, promote, strengthen, and preserve the elect by His grace, gi fts, and work thereto," namely to salvation. Hence, everything which the Formula of Concord says in questions 21-23, refers to the elect, wherefore it is said in the conclusion where it again repeats in a summary what it has already said: "That He wil l f inal ly eternal ly save and glori fy THOSE, even in eternal l i fe, WHOM HE ELECTED, cal led and justi f ied." That this is the true sense of our dear confession, may be seen from this also that the Formula of Concord after question 20 says that Paul also treats and explains this art ic le thus, Rom. 8, 29. f . But how does Paul t reat and explain this art ic le in Rom. 8, 29. f.? Thus, that he, indeed, speaks of the cal l , just if ication and glorif ication but only in reference to the elect; for thus he writes: "For whom He did foreknow, He

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also did predestinate to be conformed to the image of His Son, that He might be the fi rstborn among many brethren. Moreover WHOM HE DID PREDESTINATE, them He also cal led; and whom He cal led, them He also justi f ied; and whom He justif ied, them He also glorif ied." Rom. 8, 29. 30. For this reason Paul t riumphs as fol lows: "Who shall lay anything to the charge of God's elect? I t is God that justif ieth. Who is He that condemneth? It is Christ that died, &c. Who shall separate us from the love of Christ, &c. For I am persuaded that neither death, nor l i fe, &c. shal l be able to separate us from the love of God, which is in Christ Jesus our Lord." (Rom. 8, 33. f f.) Of the general decree of salvation so far as it pertains to al l men, Paul had treated in the preceding chapters of the Epist le to the Romans; but from the second half of the 8th chapter on he speaks of this decree in relat ion to the elect. Hence, to prove from that what the Formula of Concord says after questions 20-23, that the Formula of Concord speaks of an election in the wide sense, which refers to al l men, is evidently based upon a terrible misunderstanding or upon a malicious perversion and misrepresentation. To this may be added that the f irst part of the Formula of Concord which gives a short synopsis of the doctrine of election, and, hence, is intended to contain the principal parts of it , does not contain those eight points (see questions 21 and 23), in which points according to our opponents the chief things of election, namely, the general decree of salvation, are contained. I f our opponents were right, then the first part of the Formula of Concord had omitted just the principal part ! But there can be no thought of such a thing. The Formula of Concord has not omitted what for it is the principal part, but our opponents desire to smuggle into it , what to them is the principal thing of e lection. But the general decree of salvation is undoubtedly the principal part of the entire Christ ian doctrine, not, however, the chief thing, yea, not a part of election.

But, i t is said, does not the Formula of Concord after question 33 expressly say this also, that the promise of the Gospel is universal, and, consequently, pertains to al l men? We answer: Yes, of course! But where does the Formula of Concord say, that this is election? Nowhere! In this passage it rather t reats of this : concerning what "above al l we must hold fast ly and fi rmly, i f we would advantageously consider our eternal e lection to salvation," i f we, namely, desi re to know whether we also belong to those "who can and shal l accept this doctrine" (of election) "to their comfort.", (See question 27.) Hence, there is nothing more said in this passage concerning the nature of e lection, or what it is, properly speaking, but concerning what we must hold fast i f "we would discourse with advantage upon our eternal e lection to salvation." For this we can evident ly do then only when we, in the fi rst place, hold fast to this that God has from eternity loved al l men, and hence, us also; that God has redeemed al l men, and hence, us also; that God earnestly cal ls al l men to Himself, and hence, us also; that God would bring al l men, and hence, us also, to repentance and faith, and preserve them therein to their end, and save them eternal ly. For God has promised no one, that He would reveal His election unto him without means. How, otherwise, can we dare to bel ieve, that even we belong to the elect, i f we cannot fi rst and above al l hold to the general decree of God, which most certainly pertains to al l men, and, hence, most certainly to us also? The same must also be said of another part of the Formula of Concord which in our days is miserably perverted by many;

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where it is said that "God directs al l men to Christ as the book of l i fe, in which they are to seek the eternal e lection of the Father." (See Quest ions 80 and 81.) Even from this many desire at this t ime to conclude and prove that the Formula of Concord teaches an election of al l men! Something more fool ish can scarcely be imagined than just this conclusion and proof. Does our confession contradict Christ to His very face, who repeatedly says: "Many are cal led, but FEW are chosen"? (Matt. 20, 16.; 22, 14.; comp. 1 Cor. 1, 26-28.) Our Formula of Concord desires rather, as the context shows, with those words to say simply this : Whoever desires to become certain whether he belongs to the few elect, shal l not endeavor to speculate and search out the secret counsel of God, or pray and wait so long unti l God reveals it unto him immediately, by an angel, or by an inspiration from the Holy Spirit ; but he must seek his e lection in Christ, who is also his Saviour; i f he real ly seeks it there, he shal l also find it , no man excepted. For, as God according to His revealed word has from eternity decreed that "whom He wi l l save, He wil l save through Christ," and that whom He has elected He wil l also cal l by the Gospel of Christ and justify by faith and make him His chi ld, therefore, every man can and shal l by this, because he is cal led and stands in the faith that justif ies, and in no other way, become certain that he belongs to the elect. From this you can also see, dear reader, that those act against better knowledge and their own conscience, and deal in falsehoods, who say that by the doctrine that election is not universal, the doctrine of the general grace of God in Christ is darkened, yea, denied! Much rather can the doctrine of e lection be considered to our comfort and benefit then only, when previously, at the t ime, and afterwards, the doctrine of general grace also be treated most zealously and copiously; which we also by the grace of God do in al l faithfulness. From this it does not fol low, however, that the doctrine of general grace belongs to the doctrine of election as a substantial part, yea, as the principal part of the same! There exists rather the same relat ion here as with the doctrine of justif ication and redemption. The doctrine of the justi f ication of a poor sinner before God can most assuredly not possibly be presented for the benefit and comfort of the penitent sinner, i f the redemption of al l men be not first established as the basis; but is, therefore, the redemption of al l men a part, yes, the principal part of the doctrine of the justif ication of a poor sinner before God? By no means! I t is not a part of it , but the ground on which it rests. And this is also the relat ion of the doctrine of the general decree of salvation and of election. Even the general decree is not a part of e lection, but the ground upon which election rests. A minister who would commence his teaching with the doctrine of election (as the Calvinists real ly do immediately in the beginning of their Heidelberg Catechism), would be a horrible perverter of the counsel of God unto human salvation. The doctrine of universal grace is rather the chief doctrine of al l Christ ianity, with which alone we must begin, and also afterwards continue and never cease, i f man is to be brought to salvation; but the doctrine of election does not belong to the first letters of God's word, and is not milk as the doctrine of universal grace, but strong meat, which belongs to those who by reason of use have their senses exercised to discern both good and evi l (Heb. 5, 12-14.) ; i t has this object only to give those who have already become believers a part icular comfort, namely, the glorious comfort : that their salvation does not rest in their hands, out of which it could too easi ly be lost on account of the world, the flesh and the devi l , but in

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the hand of Christ; that God Himself, as He has begun the good work in them, wi l l also accomplish i t unto the day of Jesus Christ; that their salvation is so firmly grounded upon God's eternal election, that even the gates of hel l shal l not prevai l against it ; and that, therefore, nothing, nothing can pluck them out of the hands of Christ .

In order that nothing, dear reader, may influence you ever to apostatize from the pure scriptural doctrine of our church on predestination, and to accept the new doctrine which some now desire to smuggle into our Formula of Concord, we wil l yet di rect your attent ion to three points.

The f irst of these three points is this :

Our dear Formula of Concord rejects most decidedly the error of the Synergists, that not only the mercy of God and the most holy merits of Christ, but that ALSO IN US there is a cause of the eternal election of God, on account of which God elected us unto eternal l i fe . (S. Question 113, compare also Questions 87 and 101-105.) According to this, the doctr ine that foreseen faith is also a cause of election, is without any doubt an un-Lutheran, Synergist ic doctrine, because faith is something which is not in God, but IN US. Perhaps you wi l l say here: How? Is, then, according to the Formula of Concord, faith not necessary in order to be elected? Are not rather, according to the express declaration of the Formula of Concord, just the bel ievers alone, the pious chi ldren of God the elect? (S . Q. 5. 45.) Yes of course, faith is absolutely necessary, i f a man would be justif ied and saved before God; for the Holy Scriptures say in plain words: "without faith it is impossible to please God" (Heb. 11 , 6.) ; "He that bel ieveth not, shal l be damned" (Mark 16,16.) ; "He that bel ieveth not, is condemned already" (John 3, 18.) ; "He that bel ieveth not the Son, shal l not see l i fe; but the wrath of God abideth on him" (John 3, 36.) . But from this it does not fol low that God then first chose the elect when He foresaw that they would bel ieve to the end; but from this only fol lows that God undoubtedly could have chosen no one to be His chi ld and to salvation, i f He had not at the same t ime decreed Himself to bring him to faith by His grace, and to preserve him in faith to his end. And that God from eternity already ordained the elect hereto, is the plain doctrine of the Formula of Concord. (S . Q. 10. 24. 46. 55.) This is not, as many now say quite injudiciously, the Calvinist ic doctrine, but the pure Lutheran doctrine. For the scandalous Calvinists teach that God has elected certain men absolutely, that is, enti re ly uncondit ionally, by His mere good pleasure, not influenced by the merits of Christ; but our dear Lutheran Church teaches that God has elected on account of Christ 's merits and through faith in Christ, which He at the same t ime decreed to give. Whoever is elected, is, according to God's word and our Confession, not elected in consequence of this that God foresaw that he would conduct himself properly, al low himself to be brought into the order of grace, namely, that he would al low faith to be wrought in him, or even that he would determine himself to bel ieve, as the Iowaians teach, and by his cooperation work faith in himself; but because God out of pure mercy has on Christ 's account "ordained" to bring him to faith, to preserve him in faith to the end, and in this and no other manner, and in this and no other way, to give him eternal l i fe . (S. Q. 10. 24. 46. 55.) The

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elect have, therefore, done nothing themselves whatever to their election, and can not attribute to themselves anything, not even the least thing, pertaining to the work of their salvation. Dear reader, observe this wel l ! For only then when you make the mercy of God and the merits of Christ a lone the cause of your e lection unto chi ldhood in God and salvation, wi l l you give God alone, and enti rely, and ful ly the glory of your salvation. (Comp. Q. 95 and 115.) But woe be unto you, if you take this glory from God and Christ, and attribute it to yourself, even in part ! This is the most terrible idolatry which you can practise with yourself, and is the sure road unto condemnation. (S. Q. 113 and 114.) For Christ wi l l not al low Himself to be robbed of this glory; hence He says: "Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquit ies. I , even I , am He that blotteth out thy t ransgressions for mine own sake, and wil l not remember thy sins." (Is. 43, 24. 25.) Woe be to him, who lessens this glory of Christ ! He rejects Him altogether, and, with Him, his own salvation. True, our opponents say that they also admit that faith is alone the work of God's grace in the bel ievers; and that when they teach that election has taken place in consequence of foreseen persevering faith, they by no means herewith deny that election is to be ascribed to the grace of God alone, and not to the cooperation of man and the merits of man. But, because they at the same t ime fi rmly hold that it is false to say that the elect are not chosen in regard to their "conduct," and that we must rather teach that the elect are chosen in view, in consequence of, in regard to, under the condit ion of faith, we see from this that our opponents are not in earnest when they admit that faith is enti rely the work of God's grace in the bel ievers; else they would not reject and condemn the doctr ine that faith is not the cause of e lection, but, on the contrary, election is the cause of faith. I f they were heart i ly convinced of this that faith is alone the free gi ft of God's grace, they would then also bel ieve that God has from eternity al ready decreed to give this faith to the elect, who al l bel ieve to the end. That they make faith the condit ion of election, which must be fulf i l led on the part of man, by this they, alas, clear ly give to understand that they regard faith as something (many, perhaps, without being aware of it) that man himself on his part is required to ful f i l l , and real ly does fulf i l l , not as something that God gives to man and has from eternity decreed to give. Martin Chemnitz, the chief author of the Formula of Concord, writes very beautiful ly as fol lows: "It has not the sense" ( in the Artic le of Election) "that God has prepared salvation in general, that, however, the persons who desire to be saved, must and can for themselves and by their own strength and power strive to obtain it ; but God has considered each and every person of the elect, who shal l be saved through Christ, in His eternal counsel, according to His gracious purpose, and predestinated and elected them to salvation, and ordained, how HE would bring them thereto, promote and preserve them by His grace, gifts and operation." And immediately afterwards Chemnitz proceeds thus: "Thus the election of God does not FOLLOW AFTER our FAITH and justi f ication, but PRECEDES as a CAUSE of al l this; for those whom He has ordained and elected, He also cal led and justif ied, Rom. 8." (See Chemnitz "Litt le Handbook" of the year 1574.) According to this, al l those who reject the doctrine that faith fol lows election and that election precedes faith as its cause, should at least honestly confess this much that they by no means (as they have hitherto pretended) have contended against Missouri only, but also against Chemnitz and against the Formula of Concord written by

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him. Let them befool ever so many for the present, so that they think that their doctrine is the doctrine of Chemnitz and the Formula of Concord, it wi l l sooner or later become evident to every one, that with their pretensions they have spoken falsehoods. Further, those among our opponents who real ly are not Synergists and Semipelagians, who attribute to men a cooperation in the work of their salvation, and who, without observing it themselves, have fal len into a Synergist ic and Semipelagian doctrine these should become mindful of their posit ion even hereby, that al l Synergists, al l Semipelagians, yea, al l Rationalists, are now opposed to us, and have joined their side and welcome them with acclamation. They should for God's sake not think that because they have so great a crowd and we so few, that, therefore, they represent the truth and we on the contrary must be in error. We now l ive in the age of Synergism. Not only almost al l would-be orthodox sects, but also almost al l would-be orthodox Lutherans are buried (pardon this expression!) head and ears in Synergism. Wherefore we do not doubt a moment that God has for this reason permitted that a rest less spirit has begun the present controversy on predestination, because God, as it most obviously appears, intends to purge His orthodox church from the very dangerous and destructive leaven of Synergism. Woe unto him who remains on the side of those who in this controversy contend against God! Many honest men may do so, perhaps, because they think that our opponents stand enti rely on the side of many old faithful theologians; therefore they hold with our opponents only out of respect and in rel iance on these theologians; but it wi l l soon become manifest that our opponents do not only not agree with the Formula of Concord, but also not even with those theologians, but have brought forth a doctr ine which just the Cryptocalvinists, as they revi le us, have had, and against whom the Formula of Concord had been composed in the year 1577.

The second of the three points, to which we feel prompted especial ly to direct the attention of the reader, is this:

Our dear Formula of Concord teaches according to God's Word: Inasmuch as our salvation may easi ly be lost out of our hands by weakness and the wickedness of our f lesh, or by the cunning and power of the devi l and the world can be plucked and taken from us, God has, in order to secure our salvation well and surely, ORDAINED the same in His eternal purpose which can not fai l or be overthrown, and has deposed it into the almighty hand of our Saviour Jesus Christ, out of which no one can pluck us; hence Paul also exclaims triumphantly with al l the elect Rom. 8, 28. 39.: "Because we are cal led according to His purpose, who shal l separate us from the love of God in Christ?" (See Q. 56 and 107.) But our opponents teach: that on the part of God, salvation is indeed certain to the bel ieving Christ ians, for on His part God does everything that He can, so that faithful Christ ians may continue steadfast and be saved; but that because bel ieving Christ ians st i l l have this weak, evi l f lesh, they must be uncertain of their salvation, and it is only a terrible delusion, i f they think they can be certain of it . Our opponents of course can not judge otherwise, as they make certainty depend upon that what man does. For they say: that man does not remain steadfast in faith, because God has ordained and elected him to be His chi ld and to salvation, already from eternity; but that only on the condit ion that man remains steadfast

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and keeps on the way of salvation, to the end, and in consequence of this that God has foreseen that man would remain thus faithful unti l death, He has elected him to salvation. But now, it is said, this no believing Christ ian can deny, that he may perhaps apostatize and lose the faith, namely, on account of the weakness and wickedness of his f lesh and the cunning and power of Satan and the world; and hence no believing Christ ian can be certain of his salvation before he is already in his last st ruggles. The Formula of Concord on the contrary teaches that just on account of the weakness and wickedness of the flesh and on account of the cunning and power of the devi l and the world, God has by His election taken the salvation of bel ievers in His hand, so that bel ievers may know that nothing, neither in this world, nor in hel l , neither the f lesh, nor the world, nor Satan can rob them of this salvation; but our opponents teach just the opposite of this . According to their theory the weakness and wickedness of the f lesh makes bel ieving Christ ians uncertain of their e lection and, hence, of their salvation also, whereas, according to our confession, election is exactly serves exactly for this purpose that bel ieving Christ ians, in spite of the flesh, the world, and the devi l , can and shal l be certain of their salvation; of their salvation, we say, "because," as our confession expressly testi f ies, "the elect only are saved." (See Q. 28.) With their new doctrine of election, our opponents even go so far, and must go so far, as to assert, that in temptation election certainly gives no comfort, but only then, when a man has a firm, certain, strong and joyful faith, and has a good hope, that by God's help he shal l al ready in faith conquer al l things. But our Formula of Concord teaches just the opposite, namely, that just in temptation, when man sees nothing good in himself, feels no faith in him, and when every other comfort departs from him, then election gives him "the most substantia l comfort;" yea, that man in temptation, just when doubt in his steadfastness and salvation arises within him, he fi rst learns, how comforting election is; for it teaches him that his salvation is not in his hands, but in the gracious election of God. (See Q. 107. 38.) This argument already shows incontrovert ibly, that our opponents teach quite an other e lection, than our Church in her confession, from which they have shameful ly apostatized on this point.

The thi rd of the three points, to which we feel prompted especial ly to direct the attention of the reader, is, f inal ly, the fol lowing:

Our dear Formula of Concord teaches with Luther, that a man who desires to be saved, must f i rst concern himself with Christ and His Gospel, that he may know his sins and the grace of Christ; then strive against sin; afterwards when in temptation the cross and suffering press sorely upon him, elect ion or predestination wil l teach him, how beneficial and comforting it is. (See Q. 38.) However, our opponents teach that election is nothing else and nothing more, than the decree of God to save bel ievers in view and in consequence of their foreseen faith persevering to the end. This is quite evidently a doctrine of election enti rely di fferent from that of the Formula of Concord. For that that "election" which our opponents teach, is "useful and comforting," a man does not first learn when he comes "into temptation under the cross and suffering." What our opponents cal l "e lection," is nothing more than a chief part of the universal divine decree of salvation, namely, that God has already from eternity decreed, to

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save al l those who l ive and die in faith. But this is not the fi rst thing to preach and to consider when Christ ians are found in temptation under the cross and suffering! This belongs rather, as we read in the Epist le to the Hebrews, to the "fi rst letters of the divine word," to the "milk" for young chi ldren, to the "doctrine of the beginning of the Christ ian l i fe" (Heb. 5,12. 13 . 6, 1.) , by which man must first be brought to faith and a Christ ian l i fe. Behold, dear reader, i f you take the doctrine of our opponents up and examine it , you wi l l f ind that it absolutely does not agree in anything with what the Formula of Concord says on election. This is, however, an incontrovert ible sign that the doctrine of our opponents is a total different one, else it would natural ly, even if presented in di fferent words, agree in sense with everything the Formula of Concord says on election. If you wi l l observe well , dear reader, you wil l f inal ly f ind out, that our opponents general ly teach no election at al l , but only cal l that election, which, as already said, is nothing else, but the universal decree, or only the last part of i t .

And, dear reader, you must not al low yourself to be deceived because our opponents are so bold, and the more proofs we produce from the Scriptures and the confessions, the more impudent they become, and without examining our arguments, not to say anything about refuting them, they simply rush headlong, crying out : "You are Calvinists! Yes, Calvinists, that is what you are!" But this has always been the way of al l fa lse teachers. When they could find no more arguments to produce, they only became the more insolent to repeat their old assert ions, dicta, accusations, and as often as they were driven to the wall they became the more fur iously i rri tated, and burst forth in passion and fanaticism. This they did of course in the hope that they might part ly encourage their comrades, and part ly gain to their side the thoughtless crowd.

But we must hasten to the end, so that this l i tt le book does not become too diffuse.

In conclusion, al low us to add the few fol lowing words. Dear reader, are you already in faith, or not? I f you have not the faith, then I must advise you once more, as I have already done in the preface; do not at present meddle with the mysterious doctrine of e lection at al l ! In this your condit ion of unbelief, you require to be taught the fi rst letters of the divine word. The doctrine of repentance and conversion is what you need. But i f you by God's grace are already in the t rue faith, then let me further ask you the question: Did you give yourself this faith? You wil l answer: No, indeed: I could not have done the least towards this that I have through the Word of the Gospel obtained a l iving faith; and I did not come to the Word, but the Word came to me. Very well ! But do you think, perhaps, that you have thus only accidental ly come to faith? You wil l undoubtedly answer here: No, indeed: i f I thought this, I would certainly be a mere heathen; for nothing takes place by chance. All r ight, now let me ask you again: Whom are you consequent ly to thank for it , that you have come to faith by the Word of God? You wil l say: For this I must thank the mercy of God and the most holy merits of Jesus Christ alone, altogether. I t was God who opened my stubborn heart, as once He did the heart of Lydia, that I might keep what I read and heard from the Word of God. Really I have in no way deserved this! I have

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much more deserved on account of my manifold sins, that God should not have cal led me, nor brought me to faith, but much rather, that He should have let me die in my sins and be lost . My conversion is a mystery to myself; only so much do I know, that I have done nothing towards it . Now do you think, that God fi rst thought of this in t ime, to bring you to fai th? Did He first think of it when your eyes opened on this world, when you learned your sinful condit ion and the grace of God in Christ, when you came to faith and became a di fferent man? You wil l answer: How could I think this! For I know from the Word of God, that God did not only foreknow already from eternity al l the good which He does in t ime, but has also decreed it al ready from eternity . Then let me only ask you another question: Do you also hope to be saved? You answer: Yes, I hope so. If I did not have this hope, I would have to reject Luther 's "Christ ian Questions"; I could not even repeat with the enti re holy Christ ian Church in the t rue fai th the third Artic le of the Apostle 's Creed, where it reads: "I bel ieve . . . in the l i fe everlasting," and could not say with our catechism: "I bel ieve . . . that God wi l l give unto ME and al l bel ievers in Christ eternal l i fe. This is most certainly t rue." And my dear Lord Jesus Christ says: "My sheep hear my voice, and I know them, and they fol low me: and I give unto them eternal l i fe; and they shal l never perish, neither shal l any man pluck them out of my hand." (John 10, 27. 28.) How could I then doubt in my salvation? Just so, dear reader! Behold, here you have in a very few words, as in a summary, the enti re doctrine of election. For this, and nothing else, is what the Formula of Concord teaches on election and which we teach in ful l accord with it , and only that which does not agree with this simple doctrine, that confession of ours, and we also in accordance with it , re ject. I f you cannot become clear in the many disputations which are now produced verbal ly and in writ ing on election, only be of good cheer! I f you stand by that simple faith, you have the t rue doctrine on election, even i f you should never during your l i fe have heard anything of that word "election." Do not permit anything to lead you to err from this faith! Let those contend about e lection and its mysteries, who cannot let i t alone or must do so on account of their cal l in defending the t ruth. But as to you, hold fast to the short text, in which God, the Lord, Himself says: "O Israel, thou hast destroyed thyself; but in me is thine help." (Hosea 13, 9.) From this golden text do not depart ei ther to the right or to the left ; you wi l l then walk upon the right path, and at the end of this your path of faith you wil l f ind eternal salvation.

To this may God the Father help us al l , for Jesus Christ 's sake, His only begotten Son and the merci ful Saviour of al l sinners, through the operation and guidance of the Holy Spirit . To whom, as the eternal Triune God, be thanks, praise, honor, and glory from the l ips of al l the angels and the elect chi ldren of God here in t ime and in heaven from eternity to eternity. Amen.

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A Sermon on Predestination This sermon based on the text of Ephesians 1:3-6 was originally published in 1883 by Concordia Publishing House (St. Louis, MO).

It was translated into English by Aug. Crull and is now in the public domain.

Blessed be God and the Father of our Lord Jesus Christ, who has blessed us with al l spiritual blessings in heavenly places in Christ : according as He bath chosen

us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of chi ldren

by Jesus Christ to Himself, according to the good pleasure of His wi l l , to the praise of the glory of His grace, wherein He bath made us accepted in the

beloved (Eph. 1 :3-6).

Lord Jesus, Thou Son of the l iving God, who didst come into this world in order to save sinners: thanksgiving and blessing, and glory, and honor be unto Thee on this day of Thy gracious and blessed nativity, because Thou didst not only come into this world, in order to save also us poor sinners, but when we al l l ike sheep had gone astray, as the good Shepherd Thou didst fol low us, didst cal l us unto Thee through the shepherd's voice of Thy sweet Gospel, didst grant us faith in Thee, and hast kept us steadfast in this faith unto the present day. O, how may we ever thank Thee sufficiently in t ime and eternity? We did not seek Thee, but Thou didst seek us; we did not come unto Thee, but Thou didst come unto us. By what means did we deserve Thy mercy, which Thou hast bestowed upon us above mil l ions of other men? Ah, it is only Thy undeserved grace to which we owe al l this. Thou didst see us lying in the blood of our sins, when, behold! this sight broke Thy heart and Thou saidst unto us: "Thou shalt l ive!" Now then, O Lord Jesus, who once on this day didst give Thyself unto us, to-day we give ourselves unto Thee. Here is our heart ! Take it , c leanse it and adorn it as Thy dwell ing-place, and rule and reign in it , unti l we die. And with al l angels and archangels, with al l cherubim and seraphim, with al l thrones and dominions, with al l the blessed and elect we wil l give Thee thanks, praise, glory, and honor for ever and ever. Amen.

IN THE NEW-BORN SAVIOUR DEARLY BELOVED BRETHREN AND SISTERS!

You have kindly invited me to come to you and to preach a sermon on predestination for you on this twofold fest ival day, the day of Christmas and the dedication of your church. Cheerful ly I have obeyed your cal l , in order to comply with your request, i f God wil l lend me His gracious assistance.

There are, indeed, some persons who subscribe to the opinion that the mysterious doctrine of predestination should not be preached at al l before the common Christ ian people; that it is rather a doctrine for the learned only. But this is a gross error. St. Paul writes to Timothy: "All scripture is given by inspiration of

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God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness"; and to the Romans he writes: "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." If, however, according to these words, "al l scripture," that is, everything contained in the Scriptures of the New and Old Testaments, is never injurious, but in so many ways "profitable" : the doctrine of predestination, too, i f presented correct ly, can never be injurious, but must, on the contrary, be exceedingly profitable; for the Holy Scriptures do not touch upon this doctrine only now and then on rare occasions, arid by no means with obscure words, but they treat of this doctrine in many places, and that no less plainly than thoroughly.

Allow me to remind you briefly of but a few passages of the New Testament which treat of predestination.

In the first place, as regards Christ Himself, He refers to predestination on divers occasions. First ly He closes two di fferent parables, in order to comprise them in a summary, with the warning words: "For many be cal led, but few chosen," namely the parables of the laborers in the vineyard and of the marriage of the King's son. Again, in order to comfort His disciples in the hatred of the world, Christ said unto them: "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Again, in order to humble His disciples wholesomely, whom He had exalted so highly, and to put down al l se lf-praise in their hearts and mouths, Christ said unto them: "Ye have not chosen me, but I have chosen you." Again, in order to strengthen the heart of His disciples against the great danger of being deceived in the latter t imes, Christ said unto them: "There shal l arise false Christs, and false prophets, and shal l show great signs and wonders; insomuch that, i f i t were possib le, they shalt deceive the very elect," thus assuring them that this is impossible. Again, in order to inspire His disciples with courage, after having foretold them the great calamities of the latter days, Christ said: "Except that the Lord had shortened those days, no flesh should be saved: but for the elect 's sake, whom He hath chosen, He hath shortened the days." Again, in order to assure His faithful fol lowers of the certainty that their prayers are heard, Christ said: "Shal l not God avenge His own elect, which cry day and night unto Him?" Again, in order to prepare His apostles for the apostasy of their fel low-apost le Judas Iscariot the traitor, that they might not be offended and scandalized by this grievous dreadful downfal l of even an apostle, Christ said unto them: "I speak not of you al l : I know whom I have chosen." Final ly, in order to strengthen the hope of the bel ievers, that on the last day they al l shal l certainly enter into everlasting l i fe, Christ said unto them: "Then He shal l send His angels, and shal l gather together His e lect from the four winds, from the uttermost part of the earth to the uttermost part of heaven."

In the second place, as regards the holy apostles, they fol lowed closely the steps of Christ in the doctr ine of predestination, being enlightened and moved by the Holy Spirit . Thus, for instance, the Corinthians, who were so rich in knowledge and other gi fts, are warned also by St. Paul against sel f-conceitedness, in the

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fol lowing words: "God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in His presence." But to the Thessalonians, in order to comfort them in their tribulations, the same apostle, in the fi rst epist le addressed to them, writes the fol lowing: "Knowing, brethren beloved, your election of God"; and in his second epist le he adds the exhortat ion: "But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation." In the same manner he encourages the Colossians, as fol lows: "Put on therefore, as the elect of God, holy and beloved, bowels of merc ies," etc . But in order to strengthen their faith, the apostle Peter cal ls the whole body of bel ieving Christ ians in plain terms "the chosen generation," and the bel ieving sojourners of the Dispersion, to whom he writes, he salutes as "the strangers e lect." Final ly, in order to guard the rich against haughtiness, St. James says: "Hath not God chosen the poor of this world, r ich in faith?" These few instances, however, wi l l suffice.

Behold, l ike a thread of gold the doctrine of predestination is drawn through the whole Bible. Christ as well as al l the holy apostles make use of this doctrine, sometimes in order to strengthen faith, sometimes in order to enliven hope; now for consolation, now for encouragement, now for humil iat ion; sometimes in order to incite bel ievers to pray with unwavering faith, at other t imes in order to warn and guard them against unbelief, sin, and apostasy. How useful and profitable, therefore, must be this doctrine!

Not to mention the fact, however, that in many passages election of grace is spoken of, although this word is not used, for instance, when the Scriptures speak of those that are cal led according to God's purpose; of those that are ordained to eternal l i fe; of those that the Father has given to Christ; of those that are redeemed from the earth and from among men, being the fi rstfruits; of those whose names are writ ten in heaven, and so forth; I say, not to mention this fact, the doctrine of predestination is treated at the greatest length in two principal and fundamental passages of Holy Writ, namely fi rst in the epist le to the Romans, in the second half of the eighth chapter and in the ent ire ninth, tenth, and eleventh chapters, and secondly in the fi rst chapter of the epist le to the Ephesians.

This latter passage I have selected as my text to-day. In accordance with it let me, therefore, speak to you now:

On Predestination or Election of Grace and with the assistance of the Holy Spirit , I wi l l answer, according to the words of our text, the fol lowing f ive questions:

1. Who are these persons whom God has elected?

2. When has this election taken place?

3. To what purpose has God chosen the elect?

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4. What are the causes that induced God to elect them? and final ly,

5. How should a Christ ian properly use the true doctrine of election of grace to his salvation?

I . The fi rst question, therefore, which I have to answer to-day is this : Who are the persons whom God has elected?

This very question is answered by the holy apostle in the very f i rst words of our text, where it reads as fol lows: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with al l spiritual blessings in heavenly places in Christ : according as He hath chosen us." Who, then, according to these words, are those persons whom God has elected? The apost le says: "As He hath chosen us." But who are the "us," of whom St. Paul speaks here? Evidently, on the one hand, St. Paul himself, the writer of these words, and on the other hand those persons to whom he wrote the epist le, namely the bel ieving Ephesians. From what, however, did St . Paul conclude that not only he himself, but also the Ephesians were of the number of those whom God has elected? This the apostle shows us by the preceding words: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with al l spiritual blessings in heavenly places in Christ," to which words he immediately adds: "According as he hath chosen us." The apost le evident ly means to say this : What reason could I have, ye dear Ephesians, to doubt that God has chosen you as well as me, since I see that God has already "blessed you with al l spiritual blessings in heavenly places in Christ"? For ye have not only been redeemed by Christ, l ike al l mankind, but ye have also been cal led through the word of the Gospel, and have been enlightened with the gifts of the Holy Ghost, that means to say, ye have been granted true faith in Christ, and by this faith ye have been justi f ied and sancti f ied! Therefore it is quite certain that ye also are among those whom God has elected. In the same manner, in which St . Paul deals with the Ephesians in our text, he deals in another passage also with the Christ ians of Rome, who on account of their faith had been obliged to suffer a great many tribulations. For, in order to comfort them, St. Paul in his epist le to the Romans, addresses to them also the fol lowing words: "We know that al l things work together for good to them that love God, to them who are the cal led according to His purpose. For whom He did foreknow," that is, elect, "He also did predestinate to be conformed to the image of His Son, that He might be the fi rstborn among many brethren. Moreover whom He did predestinate, them He also cal led: and whom He cal led, them He also justif ied: and whom He justif ied, them He also glori f ied." The apost le means to say: Ye dear Christ ians of Rome have no reasons at al l to doubt whether God has elected you also; for let me ask you did not God cal l you through the word of the Gospel? did He not by this means grant you faith, and were ye not justif ied by faith in the sight of God? and do ye not also suffer persecution on account of this faith? Behold, such people, and only such people, are the very persons whom God has elected.

Therefore, beloved, do ye also perceive from this, that for bel ieving Christ ians the doctrine of predestination is by no means a dreadful and horrible doctrine,

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necessari ly making them doubt whether they also shal l be saved, because they might not be elected. No, on the contrary, i t is the most consolatory of al l doctrines, a doctrine which is to render bel ievers quite certain of their salvation. Predestination does by no means hand over the heads of bel ieving Christ ians l ike a dark, black, threatening thunderc loud, so that they would always have to ask anxiously : Alas, am I also one of the elect? No, far from being a dark cloud, the doctrine of predestination is, on the contrary, a radiant sun of grace, consolation, and joy, rising on every man, as soon as he is cal led through the Gospel and thereby is made a bel iever.

Consequently, my answer to the fi rst question: Who are those persons, whom God has elected? is in short this : The true bel ievers. Therefore also the Confessions of our Church, namely the Formula of Concord, speaks as fol lows: "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 chi ldren of God, who were elected and ordained to eternal l i fe."

I I . Let us now preceed to our second question: When has this e lection taken place?

Also to this question the holy apostle gives us a plain answer in our text, where it reads: "According as He hath chosen us in Him BEFORE THE FOUNDATION OF THE WORLD." Predestination, then, does not take place in t ime. According to the Bible God does not wait unti l men are born and l ive in this world, to elect them only then, when He sees that they have converted and conducted themselves wel l unto the end of their l ives. No, before they were born and had done anything good, yea, before God had laid the foundation of the world, before heaven and earth, the sun, the moon, and the stars bad been created, when nothing else was in existence but God alone, in short, al ready in eternity this election has taken place. Human beings, indeed, do many a thing which they themselves had no thought of, much less resolved upon beforehand; but God, who knows and governs everything, has not only foreknown already from eternity everything that He does in t ime, but has also foredetermined already from eternity to do it . Therefore St. Paul, in his second epist le to Timothy, says that the grace of the elect is given them "before the world began." Therefore also, on the last day, Christ wi l l say to the elect : "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Therefore also our Church, in the Formula of Concord, confesses public ly before al l christendom: "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 ."

O my dear hearers, with what fervent and unspeakable love the heart of God must burn toward us Christ ians, that He thought of us, took counsel and made a decree concerning us, al ready before we were born, yea, even before He had created the world, consequently from al l eternity! This is a love, higher than the heavens, wider than the world, deeper than the sea, and as everlasting as eternity. Therefore we may rejoice with the poet:

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It is that mercy never ending, Which al l conception far transcends, Of Him, who, with love's arms extending, To wretched sinners condescends; Whose heart with pity st i l l doth break, Whether we seek Him, or forsake.

I I I . Let us now try to find the answer to our thi rd question: To WHAT PURPOSE has God chosen the elect?

In our text we find the answer of the Holy Spirit to this question also. For there we read: "According as He hath chosen us in Him before the foundation of the world, that we should be HOLY AND WITHOUT BLAME BEFORE HIM IN LOVE: having predestinated us UNTO THE ADOPTION OF CHILDREN BY JESUS CHRIST TO HIMSELF."

According to these words, therefore, God in choosing the elect had chiefly two purposes in v iew, namely first, that they should be t ruly converted unto Him, and secondly, that they should become His beloved chi ldren. For the words of our text: God hath chosen us, "that we should be holy and without blame before Him in love," mean nothing else but this: God hath chosen us, that we should be t ruly converted unto Him; for only by a true conversion of the heart man is made "holy and without b lame before Him in love." And the subsequent words of our text : "Having predestinated us UNTO THE ADOPTION OF CHILDREN by Jesus Christ to Himself," again mean nothing else but this : God hath chosen us that by faith in Christ we should become His beloved chi ldren; for only by faith man becomes a beloved chi ld of God. St. Paul, therefore, writes to the Galatians: "Ye are al l the chi ldren of God by faith in Christ Jesus," and St. John writes in the fi rst chapter of his gospel : "As many as received Him, to them gave He power to become the sons of God, even to them that bel ieve on His name."

What? is not this something glorious? to be predestinated by God from eternity unto repentance, conversion, and sanctif ication as wel l as unto the adoption of chi ldren of God, and consequently unto faith? For if we are chosen and predestinated unto this, we are chose and predestinated also unto salvation, for Christ says: "He that bel ieveth and is baptized shal l be saved." The apost le Paul, therefore, says also in explicit terms that we are elected unto salvation also, for in his second epist le to the Thessalonians he writes: "But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctif icat ion of the Spirit and belief of the t ruth." Therefore also in the last confession of our Church, namely in the Formula of Concord, we read as fol lows: "But the eternal election of God not only foresees and foreknows the salvation of the elect , but through His gracious wi l l and good pleasure in Christ Jesus, is also a cause which procures, works, faci l i tates, and promotes our salvation and whatever pertains to it ; and upon this our salvation is so fi rmly grounded that the gates of hel l shal l not prevai l against it ; for it is written: 'Neither shal l any pluck my sheep out of my hand' ; and again: 'And as many as were ordained to eternal l i fe bel ieved. '"

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O how fi rmly established, therefore, is your salvation, ye dear e lect bel ieving chi ldren of God. Ye may rejoice with Paul Gerhardt:

Should Satan league his forces, God's purpose to withstand, Think not their rage and curses, Can stay His l i fted hand! When He makes known His pleasure, The counsel of His wi l l , That, in its utmost measure, Wil l He at last ful f i l l .

IV. We now pass to our fourth question, namely: What are the causes that induced God to choose the elect?

Also this question our text answers clearly and plainly in the fol lowing words: "Having predestined us unto the adoption of chi ldren 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." From these words, therefore, we see that there were but two causes that induced God to predestinate the elect unto the adoption of chi ldren and unto everlasting salvation. Namely the fi rst cause, according to our text, was "the good pleasure of His wi l l , " or "the glory of His grace," wherein He hath "made them accepted." But the second cause was "Jesus Christ," that is to say, His most holy merit , which He has earned for al l men by His l i fe, suffering, and death.

Behold, my dear hearers, God has not foreseen in His elect anything good which he might have regarded and which therefore might have induced Him to elect them; on the contrary, he saw them lying in the blood of their sins, and then He said: "Ye shal l l ive!" Nor has God regarded that they were already acceptable to Him, and elected them for that reason; on the contrary, as our text has it , "He hath MADE them accepted in the beloved." Nor has God regarded that by repentance and conversion they had already tuned away from the world, and elected them on that account; on the contrary, as Christ says to His disciples, He has "chosen them OUT OF THE WORLD," consequently out of the number of unbelievers, among whom He saw them. God, therefore, has not regarded even faith itsel f nor elected them on account of their faith; on the contrary, because no man can acquire faith by his own efforts, He has determined from eternity, to work faith in them through the gospel and to preserve them in faith unto the end.

Therefore also our Church in her last symbol, namely in our dear Formula of Concord, makes the fol lowing profession: "It is written: 'Having predestinated us unto the adoption of chi ldren by Jesus Christ to Himself, according to the good pleasure of His wi l l , to the praise of the glory of His grace, wherein He hath made us accepted in the beloved. ' The fol lowing doctrine is, therefore, fa lse 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 l i fe. For, not only before

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we had done any good, but also before we were born, He elected us in Christ ." So far our dear Formula of Concord.

And now I ask you, O believing Christ ians: Does not your own experience confi rm this doctrine? Who has given you faith? Did ye perhaps do it yourselves? Or is i t not rather God the Holy Spirit , who by His power and grace has wrought faith in your hearts? What good deed did ye do, in order to obtain faith? It is true, ye went to church. But did ye not go to church with longing for faith, only when God had already kindled a l i tt le spark of faith in your hearts? Again it is true: Ye have not resisted stubbornly. But do ye owe this perhaps to your own heart, which by nature was good or at least better than the hearts of others? Or do ye not rather owe this to divine grace. only which overcame your resistance and opened your heart, as it did the heart of Lydia of old, that ye attended unto the Word? And ye that had not yet received a t rue, l iving faith before ye came to America: did ye perhaps emigrate to America for the sake of receiving true faith? Or did not rather God, the Ruler of your l i fe, lead you to America that ye might find here the heavenly treasure of faith, whi le ye did not seek i t , yea, whi le here ye were t rying to f ind only temporal bread for you and yours? Upon the whole, did ye seek God? or did not rather God seek you? Did ye come unto God? or did not rather God come unto you? What, then once more I ask every bel ieving Christ ian among you what, then, was the cause which induced God to elect you? By no means anything good within you, but only the unspeakable mercy of God and the most holy merit of Christ . Woe unto him that assigns the cause of his election to himself ! He deprives God of that honor which is due to God alone.

V. But as the t ime to close draws near, I wi l l only answer yet our fi fth and last question: How should a Christ ian properly use the t rue doctrine of e lection of grace to his salvation?

It is t rue, my hearers, our text does not answer this question in part icular and express words, but from the manner in which the doctrine of predestination is used and applied in our text by the holy apostle himself, we can see clear enough, how it is to be used by every bel ieving Christ ian.

But how does the apostle use it in our text? First, to comfort the bel ieving Ephesians, and secondly, to admonish and to warn them. Its proper use, therefore, consists in these two points only. When, in the first place, the apost le writes to the Ephesians: "According as He hath chosen us," he evidently shows that the bel ievers among them were to derive comfort from predestination, namely that they should be quite confident of being among the number of the elect. But far from asking them to judge, in reference to this point, according to their reason, or to the law, or to any external appearance, or to attempt to scrutinize the concealed, hidden depth of the divine predestination, he refers them, on the contrary, to the "spiritual blessings in heavenly places" ( i .e . things), with which God had already blessed them and by by which He had already revealed His wi l l towards them. Behold, thus, therefore, a l l t rue Christ ians are to use the doctr ine of predestination. Namely they must reason as fol lows: God had already "cal led me by the Gospel, enl ightened me with His gifts, sancti f ied and

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kept me" hitherto "in the true faith." From this, then, I conclude that I am also one of the elect; for the way of the universal ordinance of grace is the only way in which God leads also His elect to salvation. They are chosen in Christ, the Book of Li fe; in Christ alone, therefore, they can and shal l seek the Father's eternal election. By the manner, therefore, in which God reveals Himself unto them through the Gospel, they are to perceive His secret decree which in eternity He has made concerning them. Therefore with the poet they may cheerful ly say to Christ :

"In the print of the nai ls, used to cruci fy Thee, The eternal election of grace let me see"; and with St. Paul they may rejoice: "Who shall lay anything to the charge of God's e lect? It is God that justif ieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. I am persuaded, that neither death, nor l i fe, nor angels, nor principalit ies, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shal l be able to separate us from the love of God, which is in Christ Jesus our Lord." O blessed, blessed are those Christ ians who in this manner use the doctrine of predestination and apply it to themselves! From this doctrine they derive consolation in al l temptations of the flesh, the world, and the devi l .

But in our text the apostle di rects the attention of the Ephesians also to this, that God hath chosen them, that they "should be holy and without blame before Him in love." Consequently also this appertains to the proper use of the doctr ine of predestination, that, in the second place, the bel ieving Christ ians are admonished by it to fol low holiness in good earnest, and thus to "make their cal l ing and election sure" by good works, as St. Peter writes; but that they are also warned by it , not to misuse this consolatory doctrine in growing secure. I f, therefore, thou considerest thyself one of the elect, then do not forget that thou art predestinated not only unto the adoption of chi ldren and unto salvation, but also unto holiness. Remember that thou couldst indeed do nothing in order to be predestinated, but that thou canst do a great many things, which induced God already from eternity, not to predestinate, but to reprobate thee. For it is the earnest desire of God that al l men should be saved; He has destined no one to damnation; in teaching the contrary, the Calvinists deny the clear word of God. No, al l men are redeemed by Christ; to al l , therefore, the Gospel is to be preached; God is wi l l ing to grant faith through the Gospel unto al l , and also to preserve in this faith al l that by His grace have obtained faith, and to grant them the grace of f inal perseverance. He, therefore, who is lost, is himself to blame; he is not lost, because God would not elect him, but only on account of his stubborn unbelief, on account of his stubborn resistance. In the book of the prophet Hosea, therefore, God says in clear and plain words: "O Israel, thou hast destroyed thyself; but in me is thine help."

Now then, beloved brethren and sisters in the Lord, ye who took patiently the spoil ing of your goods, and would rather abandon your former large, f ine church and schoolhouse than deny the t rue doctr ine of predestination: O, remain

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steadfast ! Even though ye are now decreed as fools, what does that signify, i f your names are written in heaven!

In conclusion, therefore, let me remind you of what a pious poet sings:

Dear Christ ian, now make up thy mind To fight, t i l l death rel ieve thee; Cast off whate'er they hands might bind, Discourage and deceive thee. I f thou wouldst wear a crown forever, Then risk they l i fe for Christ, they Saviour; For only victors in this stri fe Receive the glorious crown of l i fe.

Amen.

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