XI. OF GOD'S FOREKNOWLEDGE AND ELECTION.

Concerning the eternal election of the children of God, no public, offensive, and prolix controversy has hitherto fully arisen among the theologians of the Augsburg Confession. But since in other places this article has been made a subject of serious contention, and since it is slightly agitated by some among us also, not being always set forth by theologians, with uniformity of expression; we have therefore, by the grace of God, in order to prevent disunion and dissension among our posterity, so far as it lies in our power, desired to' lay down an explanation here; so that it might be known to all, what our unanimous doctrine, faith, and confession are concerning this article. For the doctrine concerning this article, if it be set forth according to the example of the divine word, neither can nor should be regarded as useless or unnecessary, much less as offensive or injurious; since the holy Scripture considers this article not only at one place casually, but it is copiously treated and inculcated in many places. Nor should the doctrine of the divine word be neglected or rejected on account of the abuse or sinister opinions of others, but much rather should the true sense in reference to this matter be explained from the authority of the Scripture, to avert all abuse and misunderstanding. And accordingly, the simple substance and import of the doctrine concerning this article, are comprehended in the following points:

In the first place, the difference between the eternal foreknowledge of God and the eternal election of his children to everlasting salvation, must be accurately observed. For the prescience or foresight of God, by which he sees and knows all things before they occur, and which is called the foreknowledge of God, extends to all creatures, the good and the bad: he sees and knows all things before, that which now is or will be, that which now occurs or will occur, whether it be good or bad, since before God all things, whether they be past or future, are manifest and present. For thus it is written: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father," Matt. 10, 29. And Psalm 139, 16: "Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." Again, Isa. 37, 28: "I know thy abode, and thy going out, and thy coming in, and thy rage against me."

But the eternal election or predestination of God, that is, the or dination of God unto salvation, does not pertain both to the good and to the bad, but only to the children of God, who were elected and ordained to eternal life, before the foundation of the world was laid, as Paul, Eph. 1, 4, 5, declares: "He hath chosen us in Christ Jesus, and predestinated us unto the adoption of children."

The foreknowledge of God foresees evils also, and knows them before they happen, but the will of God is not, for that reason, propitious, as it were, to their occurrence. But all these evils, just on the point of being accomplished, which the obstinate will of the devil and of men, keeps plotting and endeavoring to perpetrate, God foresees and knows long beforehand. And this foreknowledge, even in evil deeds and occurrences, preserves its controlling influence, so that certain limits are prescribed by the Lord to these evils, which God neither desires nor approves; and definite bounds are assigned which they cannot transgress, and the immutable law is imposed declaring how long they may endure, and the time and the mode according to which they shall again be arrested and subjected to their punishment. And God so regulates all these things, that they contribute to the glory of his own divine name, and to the salvation of his own elect, while the wicked are confounded and put to shame.

The foreknowledge of God, however, is not the beginning or the cause of evil; (for God does not originate or cause evil, nor does he facilitate or promote it ;) but the wicked, perverted will of the devil and of men is the cause of evil. For thus it is written: "O Israel, thou hast destroyed thyself; but in me is thine help," Hos. 13, 9. Again, Psalm 5, 4: "Thou art not a God that hath pleasure in wickedness.”

But the eternal election of God not only foresees and foreknows the salvation of the elect, but through his gracious will and pleasure in Christ Jesus, is also a reason why he procures, facilitates, and promotes our salvation and whatever pertains to it; and upon this our salvation is so firmly grounded that "The gates of hell shall not prevail against it," Matt. 16, 18. For it is written: "And my sheep no one shall pluck out of my hand," John 10, 28. And again, Acts 13, 48: "And as many as were ordained to eternal life believed."

And yet this eternal election or ordination of God to everlasting life, must not be contemplated abstractly in the secret, ethereal, impenetrable council of God, as if it comprehended nothing more, or required nothing more, or it must exhaust itself in meditating on what God foresees,-how many and what kind of men will secure salvation; who they are and how many that shall perish for

ever, or as if the Lord would appoint, and declare or decree a military review, saying, this one must be saved, but that one must be lost; this one shall persevere to the end, constant in his fidelity; but that one shall not persevere.

For, from this opinion, many draw and embrace absurd, perilous, and pernicious thoughts, which excite and confirm a delusive feeling either of security and impenitence, or of anguish and despair, so that they indulge vexatious reflections, saying: "Since God has predestined his elect to salvation, before the foundation of the world was laid, Eph. 1, 4, 5, and God's election cannot fail, or be obstructed or changed by any one, Isa. 14,27; Rom. 9, 19, if, therefore, I am elected to salvation, nothing can injure my salvation, even if I commit all kinds of sin and shame without repentance, even if I do not regard the word and sacrament, nor concern myself about repentance, faith, prayer, or piety; but I shall and must nevertheless be saved, because the election of God must take place: but if I am not predestined, it will avail nothing even if I do adhere to the word, repent, and believe. For the predestination of God I can neither defeat nor alter."

And these thoughts may arise even in the minds of the pious-although through the grace of God they repent, believe in Christ, and have a desire to live piously-when they imagine unto themselves: "If you are not elected to salvation from eternity, it is all still in vain." And especially do these thoughts present themselves, when the individual takes into consideration his own weakness, and views the examples of those who persevered not, but fell back again.

In opposition to this false opinion and to these perilous thoughts, the following invariable position should be taken, which is indubitable, and cannot deceive our expectation, namely:-It is certain, “all Scripture is given by inspiration of God," not to contribute to a feeling of security, and to impenitence, but to be "profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. 3, 16. It is also certain, that all things in the word of God are prescribed unto us, not to drive us into despair, but "that we, through patience and comfort of the Scriptures, might have hope," Rom. 15, 4. Wherefore, it is without any doubt, that this in no way is the rational sense, or the legitimate use of the doctrine concerning the eternal predestination of God; by which either impenitence or despair is excited or confirmed. Nor is this doctrine inculcated in the Scripture in any other manner, but 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 confirm us in our salvation, Eph. 1, 4, 13; John 10, 28; 2 Thess. 2, 13.

Wherefore, if we would reflect and discourse correctly and with advantage upon the eternal election or predestination and ordination of the children of God to everlasting life, we should accustom ourselves, not to speculate upon the abstract, 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 the true book of life, are revealed unto us through the word. Therefore, the whole doctrine concerning the purpose, the counsel, will, and ordination of God, belonging to our redemption, call, justification, and salvation, should be comprised together. For in this manner Paul treats and explains this article, Rom. 8, 29, 30; Eph. 1, 4, 5. And so does Christ also in the parable, Matt. 22, 1-14; namely, that in his counsel and purpose God ordained:

1. That the human race are truly redeemed, and reconciled with God through Christ, who by his innocent obedience, suffering, and death, has merited for us that righteousness which avails before God, and eternal life.

2. That this merit of Christ and his benefactions should be offered, administered, and distributed to us through his word and sacraments. 3. He has also decreed, that by his Holy Spirit through the word, when it is preached, heard, and considered, he will be efficacious and active in us, to turn our hearts unto true repentance, and to preserve us in true faith.

4. It is his eternal purpose, to justify all those who in true repentance embrace Christ by genuine faith, to receive them in grace, and to adopt them as children and heirs of eternal life.

5. And to sanctify those in love, who are thus justified, as St. Paul, Eph. 1, 4, testifies.

6. In his eternal counsel he has purposed to defend them in their great weakness against the devil, the world, and the flesh, and to govern and to lead them in his ways, and, if they should fall, to raise them up again, and to comfort and preserve them in crosses and temptations.

7. It is his eternal decree to strengthen and increase in them that good work which he has commenced, and to preserve them unto the end, if they adhere to the word of God, are diligent in prayer, adhere to the goodness of God, and faithfully use the gifts received.

8. And in his eternal counsel he has decreed, that he will finally render those whom he has elected, called, and justified, eternally happy and glorious even in everlasting life.

And in his counsel, purpose, and ordination, God has not only prepared salvation in general, but in mercy he considered also all and each person of the elect, who will ultimately be saved through Christ, and elected them to salvation, and decreed, that in the manner just mentioned, he will through his grace, his gifts, and operation, bring them to this salvation, assist them in it, strengthen, and preserve them.

All this according to the Scripture is comprehended in the doctrine concerning the eternal election of God to the adoption of children, and to everlasting salvation. It should be understood in this article, and it ought never to be excluded or omitted, when we discourse of the purpose, the predestination, the election, and ordination of God to salvation. And if, according to the Scripture, our views are thus formed in reference to this article, we can by the grace of God, clearly understand it.

And for a fuller explication of this subject, and for a salutary use of the doctrine concerning the predestination of God to salvation, it is necessary, since only the elect will be saved, whose names stand written in the book of life, to know by what means and whence it can be discerned who the elect are, who can and will embrace this doctrine to their own consolation.

And 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, the hidden depth of divine predestination, but we should attend to the revealed will of God. "For he has made known unto us the mystery of his will," and brought it to light through Christ, that it might be preached, Eph, 1, 9, 10, 11; 2 Tim. 1, 9, 10.

But this is revealed unto us in this manner, as Paul, Rom. 8, 29, 30, declares: "Whom he did predestinate," elect, and ordain, "them he also called." Now God does not call without means, but through the word; hence he has commanded repentance and remission of sins to be preached. And Paul also testifies the same thing, where he writes: "We are embassadors for Christ: as though God did beseech you by us, be ye reconciled to God," 2 Cor. 5, 20. And the guests, whom the king desired to have at the marriage of his son, he caused to be called by his servants whom he sent forth, Matt. 22, 3, 4. And the householder called into his vineyard, some at the first hour, others at the second, third, sixth, ninth, even the eleventh hour, Matt. 20, 3, 6.

If, therefore, we would profitably consider our eternal election to salvation, we must firmly and constantly observe this fact, that, as the preaching of repentance is universal, so is also the promise of the