, to convert and
save sinners, and to comfort troubled Christians. Scriptural doctrines
are always profitable, and detrimental doctrines are never Scriptural.
This is true also of the article of eternal election. It is a truly
edifying doctrine as also the _Formula of Concord_ is solicitous to
explain. (1092, 89ff.) However, it is comforting only when taught in its
purity, _i.e._, when presented and preserved in strict adherence to the
Bible; that is to say, when both the _sola gratia_ and _gratia
universalis_ are kept inviolate. Whenever the doctrine of predestination
causes despair or carnal security, it has been either misrepresented or
misunderstood.

In the introductory paragraphs of Article XI we read: "For the doctrine
concerning this article, if taught from, and according to the pattern of
the divine Word, 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 the same. 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." (1063, 2; 1067, 13.)

"If it is treated properly," says also the Epitome, the doctrine of
predestination "is a consolatory article" (830, 1); that is to say, if
predestination is viewed in the light of the Gospel, and particularly,
if _sola gratia_ as well as _gratia universalis_ are kept inviolate.
Outside of God's revelation in the Gospel there is no true and wholesome
knowledge whatever concerning election, but mere noxious human dreams.
And when the universality of grace is denied, it is impossible for any
one to know whether he is elected, and whether the grace spoken of in
the Gospel is intended for or belongs to him. "Therefore," says the
_Formula of Concord_, "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," etc. (1071, 28.) By denying that universal grace is meant
seriously and discounting the universal promises of the Gospel, "the
necessary consolatory foundation is rendered altoge