Divine Election and Reprobation
The Judgment concerning Divine Predestination Which the Synod Declares to Be in Agreement with the Word of God and Accepted till Now in the Reformed Churches, Set Forth in Several Articles
Since all people have sinned in Adam and have come under the sentence of the curse and eternal death, God would have done no one an injustice if it had been his will to leave the entire human race in sin and under the curse, and to condemn them on account of their sin. As the apostle says: “The whole world is liable to the condemnation of God” (Rom. 3:19), “All have sinned and are deprived of the glory of God” (Rom. 3:23), and “The wages of sin is death” (Rom. 6:23).
But this is how God showed his love: he sent his only begotten Son into the world, so that whoever believes in him should not perish but have eternal life (1 John 4:9; John 3:16).
In order that people may be brought to faith, God mercifully sends proclaimers of this very joyful message to the people he wishes and at the time he wishes. By this ministry people are called to repentance and faith in Christ crucified. For “how shall they believe in him of whom they have not heard? And how shall they hear without someone preaching? And how shall they preach unless they have been sent?” (Rom. 10:14–15).
God’s anger remains on those who do not believe this gospel. But those who do receive it and embrace Jesus the Savior with a true and living faith are delivered through him from God’s anger and from destruction, and receive the gift of eternal life.
The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in man. Faith in Jesus Christ, however, and salvation through him is a free gift of God. As Scripture says, “It is by grace you have been saved, through faith, and this not from yourselves; it is a gift of God” (Eph. 2:8). Likewise: “It has been freely given to you to believe in Christ” (Phil. 1:29).
The fact that some receive from God the gift of faith within time, and that others do not, stems from his eternal decision. For “all his works are known to God from eternity” (Acts 15:18; Eph. 1:11). In accordance with this decision he graciously softens the hearts, however hard, of his chosen ones and inclines them to believe, but by his just judgment he leaves in their wickedness and hardness of heart those who have not been chosen. And in this especially is disclosed to us his act—unfathomable, and as merciful as it is just—of distinguishing between people equally lost. This is the well-known decision of election and reprobation revealed in God’s Word. This decision the wicked, impure, and unstable distort to their own ruin, but it provides holy and godly souls with comfort beyond words.
Election [or choosing] is God’s unchangeable purpose by which he did the following:
Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation.
And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ’s fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them.
God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.
As Scripture says, “God chose us in Christ, before the foundation of the world, so that we should be holy and blameless before him with love; he predestined us whom he adopted as his children through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of his glorious grace, by which he freely made us pleasing to himself in his beloved” (Eph. 1:4–6). And elsewhere, “Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified” (Rom. 8:30).
This election is not of many kinds; it is one and the same election for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God’s will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which he prepared in advance for us to walk in.
This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of each of the benefits of salvation. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, “He chose us” (not because we were, but) “so that we should be holy and blameless before him in love” (Eph. 1:4).
But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, “When the children were not yet born, and had done nothing either good or bad …, she [Rebecca] was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’ ” (Rom. 9:11–13). Also, “All who were appointed for eternal life believed” (Acts 13:48).
Just as God himself is most wise, unchangeable, all-knowing, and almighty, so the election made by him can neither be suspended nor altered, revoked, or annulled; neither can his chosen ones be cast off, nor their number reduced.
Assurance of this their eternal and unchangeable election to salvation is given to the chosen in due time, though by various stages and in differing measure. Such assurance comes not by inquisitive searching into the hidden and deep things of God, but by noticing within themselves, with spiritual joy and holy delight, the unmistakable fruits of election pointed out in God’s Word—such as a true faith in Christ, a childlike fear of God, a godly sorrow for their sins, a hunger and thirst for righteousness, and so on.
In their awareness and assurance of this election God’s children daily find greater cause to humble themselves before God, to adore the fathomless depth of his mercies, to cleanse themselves, and to give fervent love in return to him who first so greatly loved them. This is far from saying that this teaching concerning election, and reflection upon it, make God’s children lax in observing his commandments or carnally self-assured. By God’s just judgment this does usually happen to those who casually take for granted the grace of election or engage in idle and brazen talk about it but are unwilling to walk in the ways of the chosen.
Just as, by God’s wise plan, this teaching concerning divine election has been proclaimed through the prophets, Christ himself, and the apostles, in Old and New Testament times, and has subsequently been committed to writing in the Holy Scriptures, so also today in God’s church, for which it was specifically intended, this teaching must be set forth—with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High. This must be done for the glory of God’s most holy name, and for the lively comfort of his people.
Moreover, Holy Scripture most especially highlights this eternal and undeserved grace of our election and brings it out more clearly for us, in that it further bears witness that not all people have been chosen but that some have not been chosen or have been passed by in God’s eternal election—those, that is, concerning whom God, on the basis of his entirely free, most just, irreproachable, and unchangeable good pleasure, made the following decision: to leave them in the common misery into which, by their own fault, they have plunged themselves; not to grant them saving faith and the grace of conversion; but finally to condemn and eternally punish them (having been left in their own ways and under his just judgment), not only for their unbelief but also for all their other sins, in order to display his justice. And this is the decision of reprobation, which does not at all make God the author of sin (a blasphemous thought!) but rather its fearful, irreproachable, just judge and avenger.
Those who do not yet actively experience within themselves a living faith in Christ or an assured confidence of heart, peace of conscience, a zeal for childlike obedience, and a glorying in God through Christ, but who nevertheless use the means by which God has promised to work these things in us—such people ought not to be alarmed at the mention of reprobation, nor to count themselves among the reprobate; rather they ought to continue diligently in the use of the means, to desire fervently a time of more abundant grace, and to wait for it in reverence and humility. On the other hand, those who seriously desire to turn to God, to be pleasing to him alone, and to be delivered from the body of death, but are not yet able to make such progress along the way of godliness and faith as they would like—such people ought much less to stand in fear of the teaching concerning reprobation, since our merciful God has promised that he will not snuff out a smoldering wick and that he will not break a bruised reed. However, those who have forgotten God and their Savior Jesus Christ and have abandoned themselves wholly to the cares of the world and the pleasures of the flesh—such people have every reason to stand in fear of this teaching, as long as they do not seriously turn to God.
Since we must make judgments about God’s will from his Word, which testifies that the children of believers are holy, not by nature but by virtue of the gracious covenant in which they together with their parents are included, godly parents ought not to doubt the election and salvation of their children whom God calls out of this life in infancy.
To those who complain about this grace of an undeserved election and about the severity of a just reprobation, we reply with the words of the apostle, “Who are you, O man, to talk back to God?” (Rom. 9:20), and with the words of our Savior, “Have I no right to do what I want with my own?” (Matt. 20:15). We, however, with reverent adoration of these secret things, cry out with the apostle: “Oh, the depths of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond tracing out! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to God, that God should repay him? For from him and through him and to him are all things. To him be the glory forever! Amen” (Rom. 11:33–36).
by Which the Dutch Churches Have for Some Time Been Disturbed
Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those
I
Who teach that the will of God to save those who would believe and persevere in faith and in the obedience of faith is the whole and entire decision of election to salvation, and that nothing else concerning this decision has been revealed in God’s Word.
For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance. As Scripture says, “I have revealed your name to those whom you gave me” (John 17:6). Likewise, “All who were appointed for eternal life believed” (Acts 13:48), and “He chose us before the foundation of the world so that we should be holy…” (Eph. 1:4).
II
Who teach that God’s election to eternal life is of many kinds: one general and indefinite, the other particular and definite; and the latter in turn either incomplete, revocable, nonperemptory (or conditional), or else complete, irrevocable, and peremptory (or absolute). Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a peremptory election to salvation.
For this is an invention of the human brain, devised apart from the Scriptures, which distorts the teaching concerning election and breaks up this golden chain of salvation: “Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified” (Rom. 8:30).
III
Who teach that God’s good pleasure and purpose, which Scripture mentions in its teaching of election, does not involve God’s choosing certain particular people rather than others, but involves God’s choosing, out of all possible conditions (including the works of the law) or out of the whole order of things, the intrinsically unworthy act of faith, as well as the imperfect obedience of faith, to be a condition of salvation; and it involves his graciously wishing to count this as perfect obedience and to look upon it as worthy of the reward of eternal life.
For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures. It also gives the lie to these words of the apostle: “God called us with a holy calling, not in virtue of works, but in virtue of his own purpose and the grace which was given to us in Christ Jesus before the beginning of time” (2 Tim. 1:9).
IV
Who teach that in election to faith a prerequisite condition is that man should rightly use the light of nature, be upright, unassuming, humble, and disposed to eternal life, as though election depended to some extent on these factors.
For this smacks of Pelagius, and it clearly calls into question the words of the apostle: “We lived at one time in the passions of our flesh, following the will of our flesh and thoughts, and we were by nature children of wrath, like everyone else. But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead in transgressions, made us alive with Christ, by whose grace you have been saved. And God raised us up with him and seated us with him in heaven in Christ Jesus, in order that in the coming ages we might show the surpassing riches of his grace, according to his kindness toward us in Christ Jesus. For it is by grace you have been saved, through faith (and this not from yourselves; it is the gift of God) not by works, so that no one can boast” (Eph. 2:3–9).
V
Who teach that the incomplete and nonperemptory election of particular persons to salvation occurred on the basis of a foreseen faith, repentance, holiness, and godliness, which has just begun or continued for some time; but that complete and peremptory election occurred on the basis of a foreseen perseverance to the end in faith, repentance, holiness, and godliness. And that this is the gracious and evangelical worthiness, on account of which the one who is chosen is more worthy than the one who is not chosen. And therefore that faith, the obedience of faith, holiness, godliness, and perseverance are not fruits or effects of an unchangeable election to glory, but indispensable conditions and causes, which are prerequisite in those who are to be chosen in the complete election, and which are foreseen as achieved in them.
This runs counter to the entire Scripture, which throughout impresses upon our ears and hearts these sayings among others: “Election is not by works, but by him who calls” (Rom. 9:11–12); “All who were appointed for eternal life believed” (Acts 13:48); “He chose us in himself so that we should be holy” (Eph. 1:4); “You did not choose me, but I chose you” (John 15:16); “If by grace, not by works” (Rom. 11:6); “In this is love, not that we loved God, but that he loved us and sent his Son” (1 John 4:10).
VI
Who teach that not every election to salvation is unchangeable, but that some of the chosen can perish and do in fact perish eternally, with no decision of God to prevent it.
By this gross error they make God changeable, destroy the comfort of the godly concerning the steadfastness of their election, and contradict the Holy Scriptures, which teach that “the elect cannot be led astray” (Matt. 24:24), that “Christ does not lose those given to him by the Father” (John 6:39), and that “those whom God predestined, called, and justified, he also glorifies” (Rom. 8:30).
VII
Who teach that in this life there is no fruit, no awareness, and no assurance of one’s unchangeable election to glory, except as conditional upon something changeable and contingent.
For not only is it absurd to speak of an uncertain assurance, but these things also militate against the experience of the saints, who with the apostle rejoice from an awareness of their election and sing the praises of this gift of God; who, as Christ urged, “rejoice” with his disciples “that their names have been written in heaven” (Luke 10:20); and finally who hold up against the flaming arrows of the devil’s temptations the awareness of their election, with the question “Who will bring any charge against those whom God has chosen?” (Rom. 8:33).
VIII
Who teach that it was not on the basis of his just will alone that God decided to leave anyone in the fall of Adam and in the common state of sin and condemnation or to pass anyone by in the imparting of grace necessary for faith and conversion.
For these words stand fast: “He has mercy on whom he wishes, and he hardens whom he wishes” (Rom. 9:18). And also: “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Matt. 13:11). Likewise: “I give glory to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to little children; yes, Father, because that was your pleasure” (Matt. 11:25–26).
IX
Who teach that the cause for God’s sending the gospel to one people rather than to another is not merely and solely God’s good pleasure, but rather that one people is better and worthier than the other to whom the gospel is not communicated.
For Moses contradicts this when he addresses the people of Israel as follows: “Behold, to Jehovah your God belong the heavens and the highest heavens, the earth and whatever is in it. But Jehovah was inclined in his affection to love your ancestors alone, and chose out their descendants after them, you above all peoples, as at this day” (Deut. 10:14–15). And also Christ: “Woe to you, Korazin! Woe to you, Bethsaida! for if those mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Matt. 11:21).
The Death of Christ and the Redemption of Men Thereby
God is not only supremely merciful, but also supremely just. His justice requires (as he has revealed himself in the Word) that the sins we have committed against his infinite majesty be punished with both temporal and eternal punishment, of soul as well as body. We cannot escape these punishments unless satisfaction is given to God’s justice.
Since we, however, are unable to give this satisfaction or deliver ourselves from God’s anger, God in his boundless mercy has given us as a guarantee his only begotten Son, who was made to be sin and a curse for us, in our place, on the cross, in order that he might give satisfaction for us.
This death of God’s Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world.
This death is of such great value and worth for the reason that the person who suffered it is—as well as being truly and perfectly human—also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, such as our Savior had to be. Furthermore, it is of such great value and worth for the reason that it was accompanied by a sense of the anger and curse of God, which we by our sins had fully deserved.
Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people, to whom God in his good pleasure sends the gospel.
However, that many who have been called through the gospel do not repent and do not believe in Christ but perish in unbelief is not because the sacrifice of Christ offered on the cross is deficient or insufficient, but because they themselves are at fault.
But all who genuinely believe and are delivered and saved by Christ’s death from their sins and from destruction receive this favor solely from God’s grace—which he owes to no one—given to them in Christ from eternity.
For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son’s costly death should work itself out in all his chosen ones, in order that he might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God’s will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that he should grant them faith (which, like the Holy Spirit’s other saving gifts, he acquired for them by his death); that he should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.
This plan, proceeding from everlasting love toward the chosen ones, has from the beginning of the world to this day been powerfully carried out and will also be carried out in the future, the gates of hell seeking but never able to prevail against it. In due time the chosen ones will be gathered together into one, and there will always be a church of believers founded on Christ’s blood, a church which will steadfastly love and faithfully serve him as her Savior (who as bridegroom for his bride laid down his life for her on the cross) and which will celebrate his praises here and in all eternity.
Having set forth the orthodox teaching concerning the death of Christ and the redemption of humans thereby, the Synod rejects the errors of those
I
Who teach that God the Father appointed his Son to death on the cross without a fixed and definite plan to save anyone by name, so that the necessity, usefulness, and worth of what Christ’s death obtained could have stood intact and altogether perfect, complete and whole, even if the redemption that was obtained had never in actual fact been applied to any individual.
For this view is an insult to the wisdom of God the Father and to the merit of Jesus Christ, and it is contrary to Scripture. For the Savior speaks as follows: “I lay down my life for the sheep, and I know them” (John 10:15, 27). And Isaiah the prophet says about the Savior: “When he makes himself an offering for sin, he shall see his offspring” (Isa. 53:10). Finally, this undermines the article of the creed which states that we believe in the holy catholic church.
II
Who teach that the purpose of Christ’s death was not to establish in actual fact a new covenant of grace by his blood, but only to acquire for the Father a mere power to deal again with humankind according to his pleasure.
For this conflicts with Scripture, which teaches that Christ “has become the guarantee of a better covenant” (Heb. 7:22) and “that a will is in force only when someone has died” (Heb. 9:17).
III
Who teach that what is involved in the new covenant of grace which God the Father made with humanity through the intervening of Christ’s death is not that we are justified before God and saved through faith, insofar as it accepts Christ’s merit, but rather that God, having withdrawn his demand for perfect obedience to the law, counts faith itself, and the imperfect obedience of faith, as perfect obedience to the law, and graciously looks upon this as worthy of the reward of eternal life.
For they contradict Scripture: “They are justified freely by his grace through the redemption that came by Jesus Christ, whom God presented as a sacrifice of atonement, through faith in his blood” (Rom. 3:24–25). And together with the blasphemous Socinians they introduce a new and foreign justification of humans before God, against the consensus of the whole church.
IV
Who teach that all people have been received into the state of reconciliation and into the grace of the covenant, so that no one on account of original sin is liable to condemnation, or is to be condemned, but that all are free from the guilt of this original sin.
For this view is repugnant both to Scripture, which teaches that we are by nature children of wrath (Eph. 2:3), and to the articles of the creed.
V
Who teach that corrupt and natural humanity can make such good use of common grace (by which they mean the light of nature) or of the gifts remaining after the fall that they are able thereby gradually to obtain a greater grace—evangelical or saving grace—as well as salvation itself; and that in this way God, for his part, shows himself ready to reveal Christ to all people, since he provides to all, to a sufficient extent and in an effective manner, the means necessary for the revealing of Christ, for faith, and for repentance.
For Scripture, not to mention the experience of all ages, testifies that this is false: “He discloses deep things out of darkness and brings utter gloom into the light” (Job 12:22); “together with the righteous they will praise his name” (Ps. 140:13); “There is no one who seeks God” (Rom. 3:11).
VI
Who teach that in the true conversion of humans new qualities, dispositions, or gifts cannot be infused or poured into their will by God, and indeed that the faith [or believing] by which we first come to conversion and from which we are called believers is not a quality or gift infused by God, but only an act of humans, and that it cannot be said to be a gift except in respect of the power to attain to this faith.
For these views contradict the Holy Scriptures, which testify that God does infuse or pour into our hearts the new qualities of faith, obedience, and the experiencing of his love: “I will put my law in their minds, and write it on their hearts” (Jer. 31:33); “I will pour water on the thirsty land” (Isa. 44:3); “The love of God has been poured out in our hearts by the Holy Spirit” (Rom. 5:5). They also conflict with the continuous practice of the church, which applies the words of the prophet to the faithful just as the apostle does: “You received the Spirit of sonship” (Rom. 8:15).
VII
Who teach that the grace by which we are converted to God is nothing but a gentle persuasion, or (as others explain it) that the way of God’s operating in conversion that is most noble and suited to human nature is that which happens by persuasion, and that nothing prevents this grace of moral persuasion even by itself from making natural humans spiritual; indeed, that God does not bring about the assent of the will except in this manner of moral persuasion, and that the effectiveness of God’s work in converting humans does not go beyond the effectiveness of human work.
For this view is Pelagian, and contrary to the entire Scripture, which recognizes, besides this persuasion, another far more effective and divine way in which the Holy Spirit acts in the conversion of humans, as in Ezekiel: “I will give you a new heart and put a new spirit in you” (Ezek. 36:26).
Human Corruption, Conversion to God, and the Manner Thereof
Man was originally created in the image of God and was furnished in his mind with a true and salutary knowledge of his Creator and things spiritual, in his will and heart with righteousness, and in all his emotions with purity; indeed, the whole man was holy. However, rebelling against God at the devil’s instigation and by his own free will, he deprived himself of these outstanding gifts. Rather, in their place he brought upon himself blindness, terrible darkness, futility, and distortion of judgment in his mind; perversity, defiance, and hardness in his heart and will; and finally impurity in all his emotions.
Since after the fall man became corrupt, he as a corrupt father brought forth corrupt children. Thus the corruption spread, by God’s just judgment, from Adam to all his descendants—except for Christ alone—not by way of imitation (as in former times the Pelagians would have it) but by way of the propagation of his perverted nature.
Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin. Without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.
There remain in humankind since the fall, however, glimmerings of natural light by which people retain some knowledge of God and of natural things, some regard for virtue and for the outward maintenance of orderly conduct. But this light is far from enabling them to come to a saving knowledge of God and true conversion. It is not even sufficient to enable them to use it rightly in natural and civil matters. Rather, whatever this light is, people in various ways render it altogether polluted and hold it down in unrighteousness.
What holds for the light of nature also holds for the Decalogue given by God through Moses specifically to the Jews. For humankind, though blinded, cannot by the law discern the corruption of its nature and the consequent wrath of God, nor bring forth true repentance. Much less can it, by keeping the law, attain perfect fulfillment of the law, deliverance from the curse, and life. Thus the law cannot bring humankind to salvation.
What, therefore, neither the light of nature nor the law can do, that God performs by the power of the Holy Spirit through the word or the ministry of reconciliation. This is the gospel concerning the Messiah, through which it has pleased God to save those who believe, both under the Old Testament and under the New.
God has revealed this saving gospel in greater fullness under the New Testament than under the Old. Yet even in the Old Testament God revealed it to fewer people and in less varied ways, while under the New it is extended to all nations and proclaimed to many more people. This greater revelation reflects not any greater worthiness in one nation over another but solely God’s sovereign good pleasure and unmerited love.
The fact that many who are called by the gospel do not repent or believe in Christ but perish in unbelief is not owing to any defect or insufficiency in the sacrifice of Christ offered on the cross but is their own fault.
That some receive the gift of faith from God and others do not receive it proceeds from God’s eternal decree. In accordance with this decree he graciously softens the hearts of the elect, however hard, and inclines them to believe, but leaves the non-elect in his just judgment to their own wickedness and hardness.
The cause of this gracious election is solely the good pleasure of God, not consisting in any foreseen faith, obedience of faith, holiness, or other good quality or disposition in the person chosen.
When God accomplishes his good pleasure in the elect or works in them true conversion, he not only causes the gospel to be externally preached to them and powerfully illumines their minds by his Holy Spirit but by the efficacy of the same regenerating Spirit pervades the inmost recesses of the person. He opens the closed and softens the hardened heart, infuses new qualities into the will, and makes the dead will alive.
Regeneration is that supernatural work of God by which he renews the corrupt person, quickens the dead, and makes the unwilling willing. This work is no less powerful than creation or the raising of the dead.
Believers themselves cannot fully understand the manner of this operation. Nevertheless, they rest content in knowing and experiencing that by this grace of God they believe with the heart and love their Savior.
Faithful people must acknowledge this grace of regeneration with humility and reverence, not curiously prying into its depths but adoring the riches of God’s mercy.
The elect in due time experience this grace of an undeserved election and are brought to faith, while others are passed by in God’s just judgment.
Those who do not yet experience a lively faith should not be alarmed at the doctrine of reprobation but diligently use the means of grace. Those who earnestly desire conversion should continue in prayer and not despair.
Godly parents should not doubt the election and salvation of their children who die in infancy.
Having set forth the orthodox teaching, the Synod rejects the errors of those
I
Who teach that original sin consists only in the imitation of Adam’s example.
II
Who teach that the spiritual death resulting from the fall does not extend to the whole person.
III
Who teach that unregenerate people are not totally dead in sins.
IV
Who teach that corrupt humanity can use the light of nature to obtain saving grace.
V
Who teach that the law can enable sinners to repent and believe.
VI
Who teach that the preaching of the gospel is sufficient for regeneration without the irresistible work of the Spirit.
VII
Who teach that regeneration is a cooperative work between God and the sinner.
VIII
Who teach that in regeneration God merely persuades morally without powerfully renewing the will.
IX
Who teach that the will precedes grace in conversion.
The Perseverance of the Saints
Those whom God, according to his purpose, calls into the fellowship of his Son and regenerates by the Holy Spirit, he also frees from the dominion and slavery of sin—though not altogether from the flesh and from the body of sin as long as they are in this life.
Hence daily sins of weakness arise, and blemishes cling to even the best works of the saints.
By reason of these remnants of indwelling sin, and also because of the temptations of the world and of Satan, those who are converted could not remain standing in that grace if left to their own strength. But God is faithful, who mercifully confirms them in the grace once conferred upon them and powerfully preserves them therein unto the end.
Although the power of God sustaining converted people is greater than what can be overcome by the flesh, yet those converted are not always so influenced and actuated by God that they cannot in certain particular actions be seduced by the flesh.
By God’s just judgment, serious and grievous sins may befall believers. Nevertheless, God preserves in them his imperishable seed and renews them to repentance.
God preserves believers through the serious use of the means: the Word, sacraments, prayer, and discipline.
The perseverance of true believers is not a fruit of their own merit but the effect of Christ’s death, God’s unchangeable love, and the immutability of election.
True believers may gain assurance of their eternal and unchangeable election to salvation by observing in themselves the infallible fruits of election.
The elect in due time attain assurance according to the measure of their faith, by which they certainly believe that they forever remain true members of the church.
This assurance is not from a special revelation apart from the Word but from faith in God’s promises, the testimony of the Spirit, and the fruits of holiness.
Doubts may arise from temptations, but God never allows believers to be totally deprived of assurance.
Assurance of perseverance does not produce laxity but greater care in keeping God’s commandments.
The sense of perseverance stimulates believers to serious and constant practice of gratitude and good works.
God dispenses assurance gradually and in varying degrees according to his wisdom.
This doctrine of perseverance is to be taught with discretion for the glory of God and the comfort of his people.
Having set forth the orthodox teaching concerning the perseverance of the saints, the Synod rejects the errors of those
I
Who teach that the perseverance of true believers is not an effect of election or a gift of God gained by Christ’s death.
II
Who teach that God provides believers with sufficient strength to persevere but leaves it to their free will whether they persevere or not.
III
Who teach that true believers can fall totally and finally from faith.
IV
Who teach that true believers can commit the sin unto death.
V
Who teach that there is no difference between temporary faith and justifying faith except duration.
VI
Who teach that the doctrine of assurance leads to carnal security.
VII
Who teach that regeneration can be lost and repeated.
VIII
Who teach that Christ did not pray for the perseverance of believers.
IX
Who teach that believers can be certain of their perseverance only conditionally.