Election
1]
Although among the theologians of the Augsburg Confession
there has not occurred as yet any public dissension whatever
concerning the eternal election of the children of God
that has caused offense, and has become wide-spread, yet
since this article has been brought into very painful
controversy in other places, and even among our theologians
there has been some agitation concerning it; moreover,
since the same expressions were not always employed concerning
it by the theologians; therefore, in order, by the aid
of divine grace, to prevent disagreement and separation
on its account in the future among our successors, we,
as much as in us lies, have desired also to present an
explanation of the same here, so that every one may know
what is our unanimous doctrine, faith, and confession
also concerning this article. 2] For the doctrine
concerning this article, if taught from, and according
to, the pattern of the divine Word [and analogy of God's
Word and of faith], neither can nor should be regarded
as useless or unnecessary, much less as offensive or injurious,
because the Holy Scriptures not only in but one place
and incidentally, but in many places, thoroughly treat
and urge [explain] the same. 3] Moreover, we should
not neglect or reject the doctrine of the divine Word
on account of abuse or misunderstanding, but precisely
on that account, in order to avert all abuse and misunderstanding,
the true meaning should and must be explained from the
foundation of the Scriptures; and the plain sum and substance
[of the heavenly doctrine] concerning this article, accordingly,
consists in the following points:
4]
First, the distinction between the eternal foreknowledge
of God and the eternal election of His children to eternal
salvation, is carefully to be observed. For praescientia
vel praevisio (foreknowledge or prevision), that is, that
God sees and knows everything before it happens, which
is called God's foreknowledge [prescience], extends over
all creatures, good and bad; namely, that He foresees
and foreknows everything that is or will be, that is occurring
or will occur, whether it be good or bad, since before
God all things, whether they be past or future, are manifest
and present. Thus it is written, Matt. 10, 29: Are not
two sparrows sold for a farthing? And one of them shall
not fall on the ground without your Father. And Ps. 139,
16: Thine eyes did see my substance, yet being imperfect;
and in Thy book all my members were written, which in
continuance were fashioned, when as yet there were none
of them. Also Is. 37, 28: I know thy abode, and thy going
out, and thy coming in, and thy rage against Me.
5]
The eternal election of God, however, vel praedestinatio
(or predestination), that is, God's ordination to salvation,
does not extend at once over the godly and the wicked,
but only over the children of God, who were elected and
ordained to eternal life before the foundation of the
world was laid, as Paul says, Eph. 1, 4. 5: He hath chosen
us in Him, having predestinated us unto the adoption of
children by Jesus Christ.
6]
The foreknowledge of God (praescientia) foresees and foreknows
also that which is evil; however, not in such a manner
as though it were God's gracious will that it should happen;
but all that the perverse, wicked will of the devil and
of men wills and desires to undertake and do, God sees
and knows before; and His praescientia, that is, foreknowledge,
observes its order also in wicked acts or works, inasmuch
as a limit and measure is fixed by God to the evil which
God does not will, how far it should go, and how long
it should last, when and how He will hinder and punish
it; for all of this God the Lord so overrules that it
must redound to the glory of the divine name and to the
salvation of His elect, and the godless, on that account,
must be put to confusion.
7]
However, the beginning and cause of evil is not God's
foreknowledge (for God does not create and effect [or
work] evil, neither does He help or promote it); but the
wicked, perverse will of the devil and of men [is the
cause of evil], as it is written Hos. 13, 9: O Israel,
thou hast destroyed thyself; but in Me is thy help. Also:
Thou art not a God that hath pleasure in wickedness. Ps.
5, 4.
8]
The eternal election of God, however, not only foresees
and foreknows the salvation of the elect, but is also,
from the gracious will and pleasure of God in Christ Jesus,
a cause which procures, works, helps, and promotes our
salvation and what pertains thereto; and upon this [divine
predestination] our salvation is so founded that the gates
of hell cannot prevail against it, Matt. 16, 18, as is
written John 10, 28: Neither shall any man pluck My sheep
out of My hand. And again, Acts 13, 48: And as many as
were ordained to eternal life, believed.
9]
Nor is this eternal election or ordination of God to eternal
life to be considered in God's secret, inscrutable counsel
in such a bare manner as though it comprised nothing further,
or as though nothing more belonged to it, and nothing
more were to be considered in it, than that God foresaw
who and how many were to be saved, who and how many were
to be damned, or that He only held a [sort of military]
muster, thus: "This one shall be saved, that one shall
be damned; this one shall remain steadfast [in faith to
the end], that one shall not remain steadfast."
10]
For from this [notion] many derive and conceive strange,
dangerous, and pernicious thoughts, which occasion and
strengthen either security and impenitence or despondency
and despair, so that they fall into troublesome thoughts
and [for thus some think, with peril to themselves, nay,
even sometimes] say: Since, before the foundation of the
world was laid, Eph. 1, 4, God has foreknown [predestinated]
His elect to salvation, and God's foreknowledge [election]
cannot fail nor be hindered or changed by any one, Is.
14, 27; Rom. 9, 19, therefore, if I am foreknown [elected]
to salvation, nothing can injure me with respect to it,
even though I practise all sorts of sin and shame without
repentance, have no regard for the Word and Sacraments,
concern myself neither with repentance, faith, prayer,
nor godliness; but I shall and must be saved nevertheless,
because God's foreknowledge [election] must come to pass.
If, however, I am not foreknown [predestinated], it helps
me nothing anyway, even though I would occupy myself with
the Word, repent, believe, etc.; for I cannot hinder or
change God's foreknowledge [predestination].
11]
And indeed also to godly hearts, even when, by God's grace
they have repentance, faith, and a good purpose [of living
in a godly manner], such thoughts occur as these: If you
are not foreknown [predestinated or elected] from eternity
to salvation, everything [your every effort and entire
labor] is of no avail. This occurs especially when they
view their weakness and the examples of those who have
not persevered [in faith to the end], but have fallen
away again [from true godliness to ungodliness, and have
become apostates].
12]
To this false delusion and [dangerous] thought we should
oppose the following clear argument, which is sure and
cannot fail, namely: Since all Scripture, given by inspiration
of God, is to serve, not for [cherishing] security and
impenitence, but for reproof, for correction, for instruction
in righteousness, 2 Tim. 3, 16; also, since everything
in God's Word has been prescribed to us, not that we should
thereby be driven to despair, but that we, through patience
and comfort of the Scriptures, might have hope, Rom. 15,
4, therefore it is without any doubt in no way the sound
sense or right use of the doctrine concerning the eternal
foreknowledge of God that either impenitence or despair
should be occasioned or strengthened thereby. Accordingly,
the Scriptures teach this doctrine in no other way than
to direct us thereby to the [revealed] Word, Eph. 1, 13;
1 Cor. 1, 7; exhort to repentance, 2 Tim. 3, 16; urge
to godliness, Eph. 1, 14; John 15, 3; strengthen faith
and assure us of our salvation, Eph. 1, 13; John 10, 27f
; 2 Thess. 2, 13f.
13]
Therefore, if we wish to think or speak correctly and
profitably concerning eternal election, or the predestination
and ordination of the children of God to eternal life,
we should accustom ourselves not to speculate concerning
the bare, secret, concealed, inscrutable foreknowledge
of God, but how the counsel, purpose, and ordination of
God in Christ Jesus, who is the true Book of Life, is
revealed to us through the Word, 14] namely, that
the entire doctrine concerning the purpose, counsel, will,
and ordination of God pertaining to our redemption, call,
justification, and salvation should be taken together;
as Paul treats and has explained this article Rom. 8,
29f ; Eph. 1, 4f , as also Christ in the parable, Matt.
22, 1ff , namely, that God in His purpose and counsel
ordained [decreed]:
15]
1. That the human race is truly redeemed and reconciled
with God through Christ, who, by His faultless [innocency]
obedience, suffering, and death, has merited for us the
righteousness which avails before God, and eternal life.
16]
2. That such merit and benefits of Christ shall be presented,
offered, and distributed to us through His Word and Sacraments.
17]
3. That by His Holy Ghost, through the Word, when it is
preached, heard, and pondered, He will be efficacious
and active in us, convert hearts to true repentance, and
preserve them in the true faith.
18]
4. That He will justify all those who in true repentance
receive Christ by a true faith, and will receive them
into grace, the adoption of sons, and the inheritance
of eternal life.
19]
5. That He will also sanctify in love those who are thus
justified, as St. Paul says, Eph. 1, 4.
20]
6. That He also will protect them in their great weakness
against the devil, the world, and the flesh, and rule
and lead them in His ways, raise them again [place His
hand beneath them], when they stumble, comfort them under
the cross and in temptation, and preserve them [for life
eternal].
21]
7. That He will also strengthen, increase, and support
to the end the good work which He has begun in them, if
they adhere to God's Word, pray diligently, abide in God's
goodness [grace], and faithfully use the gifts received.
22]
8. That finally He will eternally save and glorify in
life eternal those whom He has elected, called, and justified.
23]
And [indeed] in this His counsel, purpose, and ordination
God has prepared salvation not only in general, but has
in grace considered and chosen to salvation each and every
person of the elect who are to be saved through Christ,
also ordained that in the way just mentioned He will,
by His grace, gifts, and efficacy, bring them thereto
[make them participants of eternal salvation], aid, promote,
strengthen, and preserve them.
24]
All this, according to the Scriptures, is comprised in
the doctrine concerning the eternal election of God to
adoption and eternal salvation, and is to be understood
by it, and never excluded nor omitted, when we speak of
God's purpose, predestination, election, and ordination
to salvation. And when our thoughts concerning this article
are thus formed according to the Scriptures, we can by
God's grace simply [and correctly] adapt ourselves to
it [and advantageously treat of it].
25]
This also belongs to the further explanation and salutary
use of the doctrine concerning God's foreknowledge [predestination]
to salvation: Since only the elect, whose names are written
in the book of life, are saved, how, we can know, whence
and whereby we can perceive who are the elect that can
and should receive this doctrine for comfort.
26]
And of this we should not judge according to our reason,
nor according to the Law or from any external appearance.
Neither should we attempt to investigate the secret, concealed
abyss of divine predestination, but should give heed to
the revealed will of God. For He has made known unto us
the mystery of His will, and made it manifest through
Christ that it might be preached, Eph. 1, 9ff ; 2 Tim.
1, 9f.
27]
This, however, is revealed to us in the manner as Paul
says, Rom. 8, 29f : Whom God predestinated, elected, and
foreordained, He also called. Now, God does not call without
means, but through the Word, as He has commanded repentance
and remission of sins to be preached in His name, Luke
24, 47. St. Paul also testifies to like effect when he
writes: We are ambassadors for Christ, as though God did
beseech you by us; we pray you in Christ's stead, Be ye
reconciled to God. 2 Cor. 5, 20. And the guests whom the
King will have at the wedding of His Son He calls through
His ministers sent forth, Matt. 22, 2ff , some at the
first and some at the second, third, sixth, ninth, and
even at the eleventh hour, Matt. 20, 3ff
28]
Therefore, if we wish to consider our eternal election
to salvation with profit, we must in every way hold sturdily
and firmly to this, that, as the preaching of repentance,
so also the promise of the Gospel is universalis (universal),
that is, it pertains to all men, Luke 24, 47. For this
reason Christ has commanded that repentance and remission
of sins should be preached in His name among all nations.
For God loved the world and gave His Son, John 3, 16.
Christ bore the sins of the world, John 1, 29, gave His
flesh for the life of the world, John 6, 51; His blood
is the propitiation for the sins of the whole world, 1
John 1, 7; 2, 2. Christ says: Come unto Me, all ye that
labor and are heavy laden, and I will give you rest, Matt.
11, 28. God hath concluded them all in unbelief, that
He might have mercy upon all, Rom. 11, 32. The Lord is
not willing that any should perish, but that all should
come to repentance, 2 Pet. 3, 9. The same Lord over all
is rich unto all that call upon Him, Rom. 10, 12. The
righteousness of God, which is by faith of Jesus Christ,
unto all and upon all them that believe, Rom. 3, 22. This
is the will of Him that sent Me, that every one that seeth
the Son and believeth on Him may have everlasting life,
John 6, 40. Likewise it is Christ's command that to all
in common to whom repentance is preached this promise
of the Gospel also should be offered Luke 24, 47; Mark
16, 15.
29]
And this call of God, which is made through the preaching
of the Word, we should not regard as jugglery, but know
that thereby God reveals His will, that in those whom
He thus calls He will work through the Word, that they
may be enlightened, converted, and saved. For the Word,
whereby we are called, is a ministration of the Spirit,
that gives the Spirit, or whereby the Spirit is given,
2 Cor. 3, 8, and a power of God unto salvation, Rom. 1,
16. And since the Holy Ghost wishes to be efficacious
through the Word, and to strengthen and give power and
ability, it is God's will that we should receive the Word,
believe and obey it.
30]
For this reason the elect are described thus, John 10,
27f : My sheep hear My voice, and I know them, and they
follow Me, and I give unto them eternal life. And Eph.
1, 11. 13: Those who according to the purpose are predestinated
to an inheritance hear the Gospel, believe in Christ,
pray and give thanks, are sanctified in love, have hope,
patience, and comfort under the cross, Rom. 8, 25; and
although all this is very weak in them, yet they hunger
and thirst after righteousness, Matt. 5, 6.
31]
Thus the Spirit of God gives to the elect the testimony
that they are children of God, and when they do not know
for what they should pray as they ought, He intercedes
for them with groanings that cannot be uttered, Rom. 8,
16. 26.
32]
Thus, also, Holy Scripture testifies that God, who has
called us, is so faithful that, when He has begun the
good work in us, He also will preserve it to the end and
perfect it, if we ourselves do not turn from Him, but
firmly retain to the end the work begun, for which He
has promised His grace, 1 Cor. 1, 9; Phil. 1, 6 [1 Pet.
5, 10]; 2 Pet. 3, 9; Heb. 3, 2.
33]
With this revealed will of God we should concern ourselves,
follow and be diligently engaged upon [eagerly con] it,
because through the Word, whereby He calls us, the Holy
Ghost bestows grace, power, and ability to this end, and
should not [attempt to] sound the abyss of God's hidden
predestination, as it is written in Luke 13, 24, where
one asks: Lord, are there few that be saved? and Christ
answers: Strive to enter in at the strait gate. Accordingly,
Luther says [in the Preface to the Epistle to the Romans]:
Follow the Epistle to the Romans in its order, concern
yourself first with Christ and His Gospel, that you may
recognize your sins and His grace; next, that you contend
with sin, as Paul teaches from the first to the eighth
chapter; then, when in the eighth chapter you will come
into [will have been exercised by] temptation under the
cross and afflictions, this will teach you in the ninth,
tenth, and eleventh chapters how consolatory predestination
is, etc.
34]
However, that many are called and few chosen is not owing
to the fact that the call of God, which is made through
the Word, had the meaning as though God said: Outwardly,
through the Word, I indeed call to My kingdom all of you
to whom I give My Word; however, in My heart I do not
mean this with respect to all, but only with respect to
a few; for it is My will that the greatest part of those
whom I call through the Word shall not be enlightened
nor converted, but be and remain damned, although through
the Word, in the call, I declare Myself to them otherwise.
Hoc enim esset Deo contradictorias voluntates affingere,
that is: 35] For this would be to assign contradictory
wills to God. That is, in this way it would be taught
that God, who surely is Eternal Truth, would be contrary
to Himself [or say one thing, but revolve another in His
heart], while, on the contrary, God [rebukes and] punishes
also in men this wickedness [this wantonness, this dishonesty]
when a person declares himself to one purpose, and thinks
and means another in the heart, Ps. 5, 9; 12, 2f. 36]
Thereby also the necessary consolatory foundation is rendered
altogether uncertain and void, as we are daily reminded
and admonished that only from God's Word, through which
He treats with us and calls us, we are to learn and conclude
what His will towards us is, and that we should believe
and not doubt what it affirms to us and promises.
37]
For this reason also Christ causes the promise of the
Gospel not only to be offered in general, but He seals
it through the Sacraments which He attaches as seals of
the promise, and thereby confirms it [the certainty of
the promise of the Gospel] to every believer in particular.
38]
On this account, as the Augsburg Confession in Art. 11
says, we also retain private absolution, and teach that
it is God's command that we believe such absolution, and
should regard it as sure that, when we believe the word
of absolution, we are as truly reconciled to God as though
we had heard a voice from heaven, as the Apology explains
this article. This consolation would be entirely taken
from us if we were not to infer the will of God towards
us from the call which is made through the Word and through
the Sacraments.
39]
There would also be overthrown and taken from us the foundation
that the Holy Ghost wishes certainly to be present with
the Word preached, heard, considered, and to be efficacious
and operate through it. Therefore the meaning is not at
all the one referred to above, namely, that the elect
are to be such [among the elect are to be numbered such]
as even despise the Word of God, thrust it from them,
blaspheme and persecute it, Matt. 22, 6; Acts 13, 46;
or, when they hear it, harden their hearts, Heb. 4, 2.
7; resist the Holy Ghost, Acts 7, 51; without repentance
persevere in sins, Luke 14, 18; do not truly believe in
Christ, Mark 16, 16; only make [godliness] an outward
show, Matt. 7, 22; 22, 12; or seek other ways to righteousness
and salvation outside of Christ, Rom. 9, 31. 40]
Moreover, even as God has ordained in His [eternal] counsel
that the Holy Ghost should call, enlighten, and convert
the elect through the Word, and that He will justify and
save all those who by true faith receive Christ, so He
also determined in His counsel that He will harden, reprobate,
and condemn those who are called through the Word, if
they reject the Word and resist the Holy Ghost, who wishes
to be efficacious and to work in them through the Word
and persevere therein. And in this manner many are called,
but few are chosen.
41]
For few receive the Word and follow it; the greatest number
despise the Word, and will not come to the wedding, Matt.
22, 3ff The cause for this contempt for the Word is not
God's foreknowledge [or predestination], but the perverse
will of man, which rejects or perverts the means and instrument
of the Holy Ghost, which God offers him through the call,
and resists the Holy Ghost, who wishes to be efficacious,
and works through the Word, as Christ says: How often
would I have gathered you together, and ye would not!
Matt. 23, 37.
42]
Thus many receive the Word with joy, but afterwards fall
away again, Luke 8, 13. But the cause is not as though
God were unwilling to grant grace for perseverance to
those in whom He has begun the good work, for that is
contrary to St. Paul, Phil. 1, 6; but the cause is that
they wilfully turn away again from the holy commandment
[of God], grieve and embitter the Holy Ghost, implicate
themselves again in the filth of the world, and garnish
again the habitation of the heart for the devil. With
them the last state is worse than the first, 2 Pet. 2,
10. 20; Eph. 4, 30; Heb. 10, 26; Luke 11, 25.
43]
Thus far is the mystery of predestination revealed to
us in God's Word, and if we abide thereby and cleave thereto,
it is a very useful, salutary, consolatory doctrine; for
it establishes very effectually the article that we are
justified and saved without all works and merits of ours,
purely out of grace alone, for Christ's sake. For before
the time of the world, before we existed, yea, before
the foundation of the world was laid, when, of course,
we could do nothing good, we were according to God's purpose
chosen by grace in Christ to salvation, Rom. 9, 11; 2
Tim. 1, 9. 44] Moreover, all opiniones (opinions)
and erroneous doctrines concerning the powers of our natural
will are thereby overthrown, because God in His counsel,
before the time of the world, decided and ordained that
He Himself, by the power of His Holy Ghost, would produce
and work in us, through the Word, everything that pertains
to our conversion.
45]
Thus this doctrine affords also the excellent, glorious
consolation that God was so greatly concerned about the
conversion, righteousness, and salvation of every Christian,
and so faithfully purposed it [provided therefor] that
before the foundation of the world was laid, He deliberated
concerning it, and in His [secret] purpose ordained how
He would bring me thereto [call and lead me to salvation],
and preserve me therein. Also, that He wished to secure
my salvation so well and certainly that, since through
the weakness and wickedness of our flesh it could easily
be lost from our hands, or through craft and might of
the devil and the world be snatched and taken from us,
He ordained it in His eternal purpose, which cannot fail
or be overthrown, and placed it for preservation in the
almighty hand of our Savior Jesus Christ, from which no
one can pluck us, John 10, 28. 46] Hence Paul also
says, Rom. 8, 28. 39: Because we have been called according
to the purpose of God, who will separate us from the love
of God in Christ? [Paul builds the certainty of our blessedness
upon the foundation of the divine purpose, when, from
our being called according to the purpose of God, he infers
that no one can separate us, etc.]
48]
Moreover, this doctrine affords glorious consolation under
the cross and amid temptations, namely, that God in His
counsel, before the time of the world, determined and
decreed that He would assist us in all distresses [anxieties
and perplexities], grant patience [under the cross], give
consolation, excite [nourish and encourage] hope, and
produce such an outcome as would contribute to our salvation.
Also, as Paul in a very consolatory way treats this, Rom.
8, 28. 29. 35. 38. 39, that God in His purpose has ordained
before the time of the world by what crosses and sufferings
He would conform every one of His elect to the image of
His Son, and that to every one His cross shall and must
work together for good, because they are called according
to the purpose, whence Paul has concluded that it is certain
and indubitable that neither tribulation, nor distress,
nor death, nor life, etc., shall be able to separate us
from the love of God which is in Christ Jesus, our Lord.
50]
This article also affords a glorious testimony that the
Church of God will exist and abide in opposition to all
the gates of hell, and likewise teaches which is the true
Church of God, lest we be offended by the great authority
[and majestic appearance] of the false Church, Rom. 9,
24. 25.
51]
From this article also powerful admonitions and warnings
are derived, as Luke 7, 30: They rejected the counsel
of God against themselves. Luke 14, 24: I say unto you
that none of those men which were bidden shall taste of
my supper. Also Matt. 20, 16: Many be called, but few
chosen. Also Luke 8, 8. 18: He that hath ears to hear,
let him hear, and: Take heed how ye hear. Thus the doctrine
concerning this article can be employed profitably, comfortingly,
and savingly [and can be transferred in many ways to our
use].
52]
But a distinction must be observed with especial care
between that which is expressly revealed concerning it
in God's Word, and what is not revealed. For, in addition
to what has been revealed in Christ concerning this, of
which we have hitherto spoken, God has still kept secret
and concealed much concerning this mystery, and reserved
it for His wisdom and knowledge alone, which we should
not investigate, nor should we indulge our thoughts in
this matter, nor draw conclusions, nor inquire curiously,
but should adhere [entirely] to the revealed Word [of
God]. This admonition is most urgently needed.
53]
For our curiosity has always much more pleasure in concerning
itself with these matters [with investigating those things
which are hidden and abstruse] than with what God has
revealed to us concerning this in His Word, because we
cannot harmonize it, which, moreover, we have not been
commanded to do [since certain things occur in this mystery
so intricate and involved that we are not able by the
penetration of our natural ability to harmonize them;
but this has not been demanded of us by God].
54]
Thus there is no doubt that God most exactly and certainly
foresaw before the time of the world, and still knows,
which of those that are called will believe or will not
believe; also which of the converted will persevere [in
faith] and which will not persevere; which will return
after a fall [into grievous sins], and which will fall
into obduracy [will perish in their sins]. So, too, the
number, how many there are of these on either side, is
beyond all doubt perfectly known to God. 55] However,
since God has reserved this mystery for His wisdom, and
has revealed nothing to us concerning it in His Word,
much less commanded us to investigate it with our thoughts,
but has earnestly discouraged us therefrom, Rom. 11, 33ff
, we should not reason in our thoughts, draw conclusions,
nor inquire curiously into these matters, but should adhere
to His revealed Word, to which He points us.
56]
Thus without any doubt God also knows and has determined
for every one the time and hour of his call and conversion
[and when He will raise again one who has lapsed]. But
since this has not been revealed to us, we have the command
always to keep urging the Word, but to entrust the time
and hour [of conversion] to God, Acts 1, 7.
57]
Likewise, when we see that God gives His Word at one place
[to one kingdom or realm], but not at another [to another
nation]; removes it from one place [people], and allows
it to remain at another; also, that one is hardened, blinded,
given over to a reprobate mind, while another, who is
indeed in the same guilt, is converted again, etc.,—in
these and similar questions Paul [Rom. 11, 22ff ] 58]
fixes a certain limit to us how far we should go, namely,
that in the one part we should recognize God's judgment
[for He commands us to consider in those who perish the
just judgment of God and the penalties of sins]. For they
are well-deserved penalties of sins when God so punishes
a land or nation for despising His Word that the punishment
extends also to their posterity, as is to be seen in the
Jews. And thereby [by the punishments] God in some lands
and persons exhibits His severity to those that are His
[in order to indicate] what we all would have well deserved,
and would be worthy and worth, since we act wickedly in
opposition to God's Word [are ungrateful for the revealed
Word, and live unworthily of the Gospel] and often grieve
the Holy Ghost sorely, in order that we may live in the
fear of God, and acknowledge and praise God's goodness,
to the exclusion of, and contrary to, our merit in and
with us, to whom He gives His Word, and with whom He leaves
it, and whom He does not harden and reject.
60]
For inasmuch as our nature has been corrupted by sin,
and is worthy of, and subject to, God's wrath and condemnation,
God owes to us neither the Word, the Spirit, nor grace;
and when He bestows these gifts out of grace, we often
thrust them from us, and make ourselves unworthy of everlasting
life, Acts 13, 46. And this His righteous, well-deserved
judgment He displays in some countries, nations, and persons,
in order that, when we are placed alongside of them and
compared with them [and found to be most similar to them],
we may learn the more diligently to recognize and praise
God's pure [immense], unmerited grace in the vessels of
mercy.
61]
For no injustice is done those who are punished and receive
the wages of their sins; but in the rest, to whom God
gives and preserves His Word, by which men are enlightened,
converted, and preserved, God commends His pure [immense]
grace and mercy, without their merit.
62]
When we proceed thus far in this article, we remain on
the right [safe and royal] way, as it is written Hos.
13, 9: O Israel, thou hast destroyed thyself; but in Me
is thy help.
63]
However, as regards these things in this disputation which
would soar too high and beyond these limits, we should,
with Paul, place the finger upon our lips, and remember
and say, Rom. 9, 20: O man, who art thou that repliest
against God?
64]
For that we neither can nor should investigate and fathom
everything in this article, the great Apostle Paul declares
[teaches by his own example], who, after having argued
much concerning this article from the revealed Word of
God, as soon as he comes to the point where he shows what
God has reserved for His hidden wisdom concerning this
mystery, suppresses and cuts it off with the following
words, Rom. 11, 33f : O the depth of the riches both of
the wisdom and knowledge of God! How unsearchable are
His judgments, and His ways past finding out! For who
hath known the mind of the Lord? that is, outside of and
beyond that which He has revealed to us in His Word.
65]
Accordingly, this eternal election of God is to be considered
in Christ, and not outside of or without Christ. For in
Christ, the Apostle Paul testifies, Eph. 1, 4f , He hath
chosen us before the foundation of the world, as it is
written: He hath made us accepted in the Beloved. This
election, however, is revealed from heaven through the
preaching of His Word, when the Father says, Matt. 17,
6: This is My beloved Son, in whom I am well pleased;
hear ye Him. And Christ says, Matt. 11, 28: Come unto
Me, all ye that labor and are heavy laden, and I will
give you rest. And concerning the Holy Ghost Christ says,
John 16, 14: He shalt glorify Me; for He shall receive
of Mine, and shall show it unto you. 66] Thus the
entire Holy Trinity, God Father, Son, and Holy Ghost,
directs all men to Christ, as to the Book of Life, in
whom they should seek the eternal election of the Father.
For this has been decided by the Father from eternity,
that whom He would save He would save through Christ,
as He [Christ] Himself says, John 14, 6: No man cometh
unto the Father but by Me. And again, John 10, 9: I am
the Door; by Me, if any man enter in, he shall be saved.
67]
However, Christ, as the only-begotten Son of God, who
is in the bosom of the Father, has announced to us the
will of the Father, and thus also our eternal election
to eternal life, namely, when He says, Mark 1, 15: Repent
ye, and believe the Gospel; the kingdom of God is at hand.
Likewise He says, John 6, 40: This is the will of Him
that sent Me, that every one which seeth the Son and believeth
on Him may have everlasting life. And again [John 3, 16]:
God so loved the world, etc. [that He gave His only-begotten
Son, that whosoever believeth in Him should not perish,
but have everlasting life].
68]
This proclamation the Father wishes all men to hear and
desires that they come to Christ; and these Christ does
not drive from Him, as it is written John 6, 37: Him that
cometh to Me I will in no wise cast out.
69]
And in order that we may come to Christ, the Holy Ghost
works true faith through the hearing of the Word, as the
apostle testifies when he says, Rom. 10, 17: Faith cometh
by hearing and hearing by the Word of God, [namely] when
it is preached in its truth and purity.
70]
Therefore, whoever would be saved should not trouble or
harass himself with thoughts concerning the secret counsel
of God, as to whether he also is elected and ordained
to eternal life, with which miserable Satan usually attacks
and annoys godly hearts. But they should hear Christ [and
look upon Him as the Book of Life in which is written
the eternal election], who is the Book of Life and of
God's eternal election of all of God's children to eternal
life: He testifies to all men without distinction that
it is God's will that all men should come to Him who labor
and are heavy laden with sin, in order that He may give
them rest and save them, Matt. 11, 28.
71]
According to this doctrine of His they should abstain
from their sins, repent, believe His promise, and entirely
trust in Him; and since we cannot do this by ourselves,
of our own powers, the Holy Ghost desires to work these
things, namely, repentance and faith, in us through the
Word and Sacraments. 72] And in order that we may
attain this, persevere in it, and remain steadfast, we
should implore God for His grace, which He has promised
us in Holy Baptism, and, no doubt, He will impart it to
us according to His promise, as He has said, Luke 11,
11ff : If a son shall ask bread of any of you that is
a father, will he give him a stone? Or if he ask a fish,
will he for a fish give him a serpent? Or if he shall
ask an egg, will he offer him a scorpion? If ye, then,
being evil, know how to give good gifts unto your children,
how much more shall your heavenly Father give the Holy
Spirit to them that ask Him!
73]
And since the Holy Ghost dwells in the elect, who have
become believers, as in His temple, and is not idle in
them, but impels the children of God to obedience to God's
commands, believers, likewise, should not be idle, and
much less resist the impulse of God's Spirit, but should
exercise themselves in all Christian virtues, in all godliness,
modesty, temperance, patience, brotherly love, and give
all diligence to make their calling and election sure,
in order that they may doubt the less concerning it, the
more they experience the power and strength of the Spirit
within them. 74] For the Spirit bears witness to
the elect that they are God's children, Rom. 8, 16. And
although they sometimes fall into temptation so grievous
that they imagine they perceive no more power of the indwelling
Spirit of God, and say with David, Ps. 31, 22: I said
in my haste, I am cut off from before Thine eyes, yet
they should, without regard to what they experience in
themselves, again [be encouraged and] say with David,
as is written ibidem, in the words immediately following:
Nevertheless Thou heardest the voice of my supplications
when I cried unto Thee.
75]
And since our election to eternal life is founded not
upon our godliness or virtue, but alone upon the merit
of Christ and the gracious will of His Father, who cannot
deny Himself, because He is unchangeable in will and essence,
therefore, when His children depart from obedience and
stumble, He has them called again to repentance through
the Word, and the Holy Ghost wishes thereby to be efficacious
in them for conversion; and when they turn to Him again
in true repentance by a right faith, He will always manifest
the old paternal heart to all those who tremble at His
Word and from their heart turn again to Him, as it is
written, Jer. 3, 1: If a man put away his wife, and she
go from him and become another man's, shall he return
unto her again? Shall not that land be greatly polluted?
But thou hast played the harlot with many lovers; yet
return again to Me, saith the Lord.
76]
Moreover, the declaration, John 6, 44, that no one can
come to Christ except the Father draw him, is right and
true. However, the Father will not do this without means,
but has ordained for this purpose His Word and Sacraments
as ordinary means and instruments; and it is the will
neither of the Father nor of the Son that a man should
not hear or should despise the preaching of His Word,
and wait for the drawing of the Father without the Word
and Sacraments. For the Father draws indeed by the power
of His Holy Ghost, however, according to His usual order
[the order decreed and instituted by Himself], by the
hearing of His holy, divine Word, as with a net, by which
the elect are plucked from the jaws of the devil. 77]
Every poor sinner should therefore repair thereto [to
holy preaching], hear it attentively, and not doubt the
drawing of the Father. For the Holy Ghost will be with
His Word in His power, and work by it; and that is the
drawing of the Father.
78]
But the reason why not all who hear it believe, and some
are therefore condemned the more deeply [eternally to
severer punishments], is not because God had begrudged
them their salvation; but it is their own fault, as they
have heard the Word in such a manner as not to learn,
but only to despise, blaspheme, and disgrace it, and have
resisted the Holy Ghost, who through the Word wished to
work in them, as was the case at the time of Christ with
the Pharisees and their adherents. 79] Hence the
apostle distinguishes with especial care the work of God,
who alone makes vessels of honor, and the work of the
devil and of man, who by the instigation of the devil,
and not of God, has made himself a vessel of dishonor.
For thus it is written, Rom. 9, 22f : God endured with
much longsuffering 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.
80]
Here, then, the apostle clearly says that God endured
with much long-suffering the vessels of wrath, but does
not say that He made them vessels of wrath; for if this
had been His will, He would not have required any great
long-suffering for it. The fault, however, that they are
fitted for destruction belongs to the devil and to men
themselves, and not to God.
81]
For all preparation for condemnation is by the devil and
man, through sin, and in no respect by God, who does not
wish that any man be damned; how, then, should He Himself
prepare any man for condemnation? For as God is not a
cause of sins, so, too, He is no cause of punishment,
of damnation; but the only cause of damnation is sin;
for the wages of sin is death, Rom. 6, 23. And as God
does not will sin, and has no pleasure in sin, so He does
not wish the death of the sinner either, Ezek. 33, 11,
nor has He pleasure in his condemnation. For He is not
willing that any should perish, but that all should come
to repentance, 2 Pet. 3, 9. So, too, it is written in
Ezek. 18, 23; 33, 11: As I live, saith the Lord God, I
have no pleasure in the death of the wicked, but that
the wicked turn from his way and live. 82] And
St. Paul testifies in clear words that from vessels of
dishonor vessels of honor may be made by God's power and
working, when he writes thus, 2 Tim. 2, 21: If a man,
therefore, purge himself from these, he shall be a vessel
unto honor, sanctified and meet for the Master's use,
and prepared unto every good work. For he who is to purge
himself must first have been unclean, and hence a vessel
of dishonor. But concerning the vessels of mercy he says
clearly that the Lord Himself has prepared them for glory,
which he does not say concerning the damned, who themselves,
and not God, have prepared themselves as vessels of damnation.
83]
Moreover, it is to be diligently considered that when
God punishes sin with sins, that is, when He afterwards
punishes with obduracy and blindness those who had been
converted, because of their subsequent security, impenitence,
and wilful sins, this should not be interpreted to mean
that it never had been God's good pleasure that such persons
should come to the knowledge of the truth and be saved.
For both these facts are God's revealed will:
First,
that God will receive into grace all who repent and believe
in Christ.
Secondly,
that He also will punish those who wilfully turn away
from the holy commandment, and again entangle themselves
in the filth of the world, 2 Pet. 2, 20, and garnish their
hearts for Satan, Luke 11, 25f , and do despite unto the
Spirit of God, Heb. 10, 29, and that they shall be hardened,
blinded, and eternally condemned if they persist therein.
84]
Accordingly, even Pharaoh (of whom it is written, Ex.
9, 16; Rom. 9, 17: In very deed for this cause have I
raised thee up, for to show in thee My power, and that
My name may be declared throughout all the earth) perished,
not because God had begrudged him salvation, or because
it had been His good pleasure that he should be damned
and lost. For God is not willing that any should perish,
2 Pet. 3, 9; He also has no pleasure in the death of the
wicked, but that the wicked turn from his way and live,
Ezek. 33, 11.
85]
But that God hardened Pharaoh's heart, namely, that Pharaoh
always sinned again and again, and became the more obdurate,
the more he was admonished, that was a punishment of his
antecedent sin and horrible tyranny, which in many and
manifold ways he practised inhumanly and against the accusations
of his heart towards the children of Israel. And since
God caused His Word to be preached and His will to be
proclaimed to him, and Pharaoh nevertheless wilfully reared
up straightway against all admonitions and warnings, God
withdrew His hand from him, and thus his heart became
hardened and obdurate, and God executed His judgment upon
him; for he was guilty of nothing else than hell-fire.
86] Accordingly, the holy apostle also introduces
the example of Pharaoh for no other reason than to prove
by it the justice of God which He exercises towards the
impenitent and despisers of His Word; by no means, however,
has he intended or understood it to mean that God begrudged
salvation to him or any person, but had so ordained him
to eternal damnation in His secret counsel that he should
not be able, or that it should not be possible for him,
to be saved.
87]
By this doctrine and explanation of the eternal and saving
choice [predestination] of the elect children of God His
own glory is entirely and fully given to God, that in
Christ He saves us out of pure [and free] mercy, without
any merits or good works of ours, according to the purpose
of His will, as it is written Eph. 1, 5f : Having predestinated
us unto the adoption of children by Jesus Christ to Himself,
according to the good pleasure of His will, to the praise
of the glory of His grace, wherein He hath made us accepted
in the Beloved. 88] Therefore it is false and wrong
[conflicts with the Word of God] when it is taught that
not alone the mercy of God and the most holy merit of
Christ, but that also in us there is a cause of God's
election, on account of which God has chosen us to eternal
life. For not only before we had done anything good, but
also before we were born, yea, even before the foundations
of the world were laid, He elected us in Christ; and that
the purpose of God according to election might stand,
not of works, but of Him that calleth, it was said unto
her, The elder shall serve the younger; as it is written
concerning this matter, Jacob have I loved, but Esau have
I hated, Rom. 9, 11ff.; Gen. 25, 23; Mal. 1, 2f.
89]
Moreover, this doctrine gives no one a cause either for
despondency or for a shameless, dissolute life, namely,
when men are taught that they must seek eternal election
in Christ and His holy Gospel, as in the Book of Life,
which excludes no penitent sinner, but beckons and calls
all the poor, heavy-laden, and troubled sinners [who are
disturbed by the sense of God's wrath], to repentance
and the knowledge of their sins and to faith in Christ,
and promises the Holy Ghost for purification and renewal,
90] and thus gives the most enduring consolation
to all troubled, afflicted men, that they know that their
salvation is not placed in their own hands,—for otherwise
they would lose it much more easily than was the case
with Adam and Eve in paradise, yea, every hour and moment,—but
in the gracious election of God, which He has revealed
to us in Christ, out of whose hand no man shall pluck
us, John 10, 28; 2 Tim. 2, 19.
91]
Accordingly, if any one presents the doctrine concerning
the gracious election of God in such a manner that troubled
Christians cannot derive comfort from it, but are thereby
incited to despair, or that the impenitent are confirmed
in their wantonness, it is undoubtedly sure and true that
such a doctrine is taught, not according to the Word and
will of God, but according to [the blind judgment of human]
reason and the instigation of the devil.
92]
For, as the apostle testifies, Rom. 15, 4: Whatsoever
things were written aforetime were written for our learning,
that we through patience and comfort of the Scriptures
might have hope. But when this consolation and hope are
weakened or entirely removed by Scripture, it is certain
that it is understood and explained contrary to the will
and meaning of the Holy Ghost.
93]
By this simple, correct [clear], useful explanation which
has a firm and good foundation in God's revealed will,
we abide; we flee from, and shun, all lofty, acute questions
and disputations [useless for edifying]; and reject and
condemn whatever is contrary to these simple, useful explanations.
94]
So much concerning the controverted articles which have
been discussed for many years already among the theologians
of the Augsburg Confession, in which some have erred and
severe controversiae (controversies), that is, religious
disputes, have arisen.
95]
From this our explanation, friends and enemies, and therefore
every one, may clearly infer that we have no intention
of yielding aught of the eternal, immutable truth of God
for the sake of temporal peace, tranquillity, and unity
(which, moreover, is not in our power to do). Nor would
such peace and unity, since it is devised against the
truth and for its suppression, have any permanency. Still
less are we inclined to adorn and conceal a corruption
of the pure doctrine and manifest, condemned errors. But
we entertain heartfelt pleasure and love for, and are
on our part sincerely inclined and anxious to advance,
that unity according to our utmost power, by which His
glory remains to God uninjured, nothing of the divine
truth of the Holy Gospel is surrendered, no room is given
to the least error, poor sinners are brought to true,
genuine repentance, raised up by faith, confirmed in new
obedience, and thus justified and eternally saved alone
through the sole merit of Christ.
