The Formula of Concord very earnestly urges all believers “to think or speak correctly and profitably concerning the eternal election, or the predestination and ordination of the children of God to eternal life” ibid., 13; for “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 Ood, but according to the blind judgment of human reason and the instigation of the devil” ibid., 91.
Since Satan desires to mislead souls into despair or carnal security also by the misapplication of the doctrine of God’s gracious election, the Formula of Concord gives this advice to all believers: “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” ibid., 13. 14.
Even Luther complains that the doctrine of eternal election filled him with terror as long as he thought incorrectly and un-profitably of it St. L., II, 182. Afterwards, however, when he had learned to understand the Gospel of God’s free grace in Christ Jesus, the doctrine of election gave him abiding comfort.
In what light, then, should believers consider their election? Prom a close study of all passages concerned, it is clear that the holy apostles consistently employ the doctrine of election distinctly for the purpose of comforting the believers. In the manner therefore in which they present the doctrine, it never terrifies, but always inspires and consoles.
Indeed, the doctrine of eternal election is used by them to arouse in their hearers supreme joy and sincere thanksgiving to God. (Eph. 1, 3: " Blessed be the God and Father of our Lord Jesus Christ.” Rom. 8, 28—30: “All things work together for good to them . . . who are called according to His purpose" 1 Pet. 1, 2. 3: “Elect according to the foreknowledge of God the Father. . . . Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ,” etc.)
It is true, our divine Savior used the doctrine of election also for a warning; in both cases, however, He had in mind not true believers, but the self-righteous, who either demanded salvation as a due reward for their works. Matt. 20, 1—16, or rejected His righteousness and came to the King’s wedding without the proper wedding-garment, Matt. 22, 2—14.
Christ’s warning "Many are called, but few are chosen” is therefore a most earnest plea to accept the free salvation of grace which God has prepared for all sinners in Him. Or we may say: It is the most earnest exhortation to accept with true faith the merits of Christ offered freely to all in the means of grace, the Gospel and the Sacraments.
Christ’s words are in this manner properly applied because God’s eternal election of grace embraces the means of grace, by which each and every chosen person is saved. Hence, if we wish to be sure of our election and salvation, we must trust in the grace of God offered to all men in the Gospel and not confide in our own works, or merits.
From this, then, we learn how we should consider our election properly and for our comfort. Holy Scripture states explicitly that God has elected us “in Christ Jesus," Eph. 1, 3—6, “to salvation through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ,” 1 Pet. 1, 2, etc.
In other words, as the Formula of Concord rightly says, we should not speculate concerning the bare, secret, concealed, inscrutable foreknowledge of God, but consider our election in Christ Jesus, who is the true Book of Life. However, “this Christ calls to Himself all sinners and promises them rest, and He is in earnest seriously wills that all men should come to Him and suffer themselves to be helped, to whom He offers Himself in His Word and wishes them to hear it and not to stop their ears or neglect and despise the Word. Moreover, He promises the power and working of the Holy Ghost and divine assistance for perseverance and eternal salvation that we may remain steadfast in the faith and attain eternal salvation.” Epit., XI, 8.
Here, then, the Formula of Concord points out the true way in which Christian believers should consider their election.
In the first place, they should believe Christ’s glorious Gospel invitation to come unto Him and be saved, Matt. 11,28; John 6, 35—37; 10, 27—29. In other words, they should trust in Christ and sincerely believe that He, for the sake of His blood shed on Calvary, will forgive all their sins and receive them into eternal life, Gal. 2, 20; 1 Tim. 2, 4—6; 2 Tim. 4,18; 1,12.
In the second place, from the cross of Calvary, which guarantees everlasting salvation to every believer in Christ, Christians should direct their attention to the eternal grace of God, who before the foundation of the world planned a perfect redemption for the whole world and thus a most sure salvation in the blessed Redeemer for every lost and condemned sinner (gratia universalis), Eph. 1, 3—6; 1 Tim. 2, 4; Rom. 8, 28—30; 2 These. 2, 13; 1 Pet. 1, 2—5.
Hence, as Christians firmly believe that they are saved by Christ, so they should believe also that they are God's elect in Christ Jesus; for so Scripture speaks consistently: “God has chosen you to salvation,” 2 These. 2,13; “He hath chosen us in Him,” Eph. 1, 4, etc.
Christians should therefore assuredly believe that they are God’s chosen saints in Christ Jesus.
Just that is what the Formula of Concord means when it writes (Epit., XI, 7): “But the Word of God leads us to Christ, who is the Book of Life, in whom all are written and elected that are to be saved in eternity.” As long as believers so view their election in Christ Jesus, it will be to them a cause of great joy and a source of true comfort.
On the other hand, if Christians view their election from reason (ex rationis nostrae sententia; ex ulla aliqua externa specie) or from the inscrutable hidden will of God (ex arcano consilio Dei), they will be misled either into despair or into an epicurean life. Of this the Formula of Concord writes Epit., XI, 9: “Therefore we should judge concerning this our election to eternal life neither from reason nor from the Law of Qod, which lead us either into a reckless, dissolute, epicurean life or into despair and excite pernicious thoughts in the hearts of men; for they cannot, as long as they follow their reason, successfully refrain from thinking: If Qod has elected me to salvation, I cannot be condemned, no matter what I do; and again: If I am not elected to eternal life, it is of no avail what good I do; it is all ... in vain anyway.”
While the Formula of Concord condemns the way of judging election from reason, it condemns also what it calls the “sounding of the abyss of God’s hidden predestination” Thor. Decl., XI, 33. Christians attempt to sound the abyss of God’s hidden predestination when they ask the very irrelevant question: “If God has elected me to salvation, or if He has elected a few, why did He not elect all ?” (Cur alii prae aliis, cur alii, alii non ?) The same irrelevant question was put to Christ by His disciples when one of them asked: “Lord, are there few that be saved ?” That this query was one of the many unbecoming questions which even believers sometimes put in their folly and ignorance. Acts 1, 6. 7, Christ showed by answering the inquisitive disciple: “Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in and shall not be able,” Luke 13, 23. 24.
To understand this reproof of Christ, we must remember that the proper scope of Scripture is the salvation of sinners. It therefore confines its instruction to what is needful for men to know in order that they may be saved, John 5, 39; 2 Tim. 3,15. Questions which serve only to satisfy their curious reason, Christians should avoid as conflicting with God’s sovereign majesty and their own salvation, Rom. 9, 19. 20; 11, 33—36; 2 Tim. 2, 15.16; 1 Tim. 6, 3—5.
The Formula of Concord rightly declares Thor. Decl., XI, 33: “With this revealed will of God we should concern ourselves, follow and be diligently engaged upon it, because through the Word, whereby He calls us, the Holy Ghost bestows grace, power, and ability to this end, and we 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 to be saved?’ and Christ answers: ‘Strive to enter in at the strait gate.’”
Our Lutheran Confessions thus reject the Calvinistic error of “absolute election” and affirm that we are chosen in Christ (ἐν Χριστῷ, Eph. 1,4; ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληϑείας, 2 Thess. 2,13). That is to say, our election is based upon Christ's merit, and this, together with the sanctification of the Spirit and faith, is so interwoven with the act of eternal election that the use and effect of the means of grace are part and parcel of it.
Hence we must not consider our election “in a bare manner” (nude), but as “the counsel, purpose, and ordination of God in Christ Jesus, who is the true Book of Life, is revealed to us through the Word” ibid., 13. 14. “Those who according to the purpose are predestinated to an inheritance hear the Gospel, believe in Christ, pray and give thanks,” etc., and so have the Spirit’s own testimony “that they are children of God” ibid., 30. 31.
“The Eleventh Article of the Formula of Concord indeed speaks of God’s counsel of redemption, especially in the so-called Eight Points1, 13—23. But by doing so, it does not teach an election in a wider sense (eine allgemeine Wahl, ordinatio mediorum). By this it rather teaches that election must not be considered nude, but in connection with the whole counsel of God, ‘pertaining to our redemption, call, justification, and salvation,’ § 14.” (Dr. Engelder, Dogmatical Notes.)