version, not by compulsion or coercion, etc. The Second Article most
emphatically teaches the _sola gratia_, but without in any way limiting,
violating, or encroaching upon, universal grace. It is not merely
opposed to Pelagian, Semi-Pelagian and synergistic errors, but to Stoic
and Calvinistic aberrations as well. While it is not the special object
of the Second Article to set forth the universality of God's grace, its
anti-Calvinistic attitude is nevertheless everywhere apparent.

Article II plainly teaches that "it is not God's will that anyone should
be damned, but that all men should be converted to Him and be saved
eternally. Ezek. 33, 11: 'As I live.'" (901, 49.) It teaches that
"Christ, in whom we are chosen, offers to all men His grace in the Word
and holy Sacraments, and wishes earnestly that it be heard, and has
promised that where two or three are gathered together in His name, and
are occupied with His holy Word, He will be in their midst." (903, 57.)
It maintains that through the Gospel the Holy Ghost offers man grace and
salvation, effects conversion through the preaching and hearing of God's
Word, and is present with this Word in order to convert men. (787, 4ff.;
889, 18.) It holds that "all who wish to be saved ought to hear this
preaching, because the preaching and hearing of God's Word are the
instruments of the Holy Ghost, by, with, and through which He desires to
work efficaciously, and to convert men to God, and to work in them both
to will and to do." (901, 52ff.) It admonishes that no one should doubt
that the power and efficacy of the Holy Ghost is present with, and
efficacious in, the Word when it is preached purely and listened to
attentively, and that we should base our certainty concerning the
presence, operation, and gifts of the Holy Ghost not on our feeling, but
on the promise that the Word of God preached and heard is truly an
office and work of the Holy Ghost, by which He is certainly efficacious
and works in our hearts, 2 Cor. 2, 14ff.; 3, 5ff." [tr. note: sic on
punctuation] (903, 56.) It asserts that men who refuse to hear the Word
of God are not converted because they despised the instrument of the
Holy Spirit and would not hear (903, 58); that God does not force men to
become godly; that those who always resist the Holy Ghost and
persistently oppose the known truth are not converted (905, 60). If,
therefore, the inference were correct that the doctrine of universal
grace involved a