The matter under controversy is whether, just as that will of God,
the satisfaction of the Son and the promises of the Gospel are
universal, so also election is to be called universal, such as when
it is stated that God elected all men equally to eternal life.
Huber affirms this; the rest of us, his colleagues, deny it. We
will disprove the reasons that he sets forth for his position
briefly and in an orderly manner. Meanwhile, this must be dealt
with first: Since both sides agree about the universal will of God
for the salvation of men and about that general love of God which
Christ mentions in John 3, can this general love and beneficent
will of God be called "election," and thus, can it be asserted that
God elected the whole world to eternal life? Response: For our
part, we have no desire to quarrel with anyone over words or
phrases (as long as the matter itself remains secure and there is
no danger near at hand). And for that reason, we do not bring up on
charges those who improperly and mistakenly call that "election"
which we have called "the merciful will of God." But since Dr.
Huber has concluded that the Scripture everywhere teaches a
universal election, properly speaking-so much so that he writes
that all men, truly, properly and unmistakably have been
predestined and elected to salvation; and since he does not wish to
acknowledge in any way that he has improperly said that
unbelievers, too (Turks, etc.), are elect; and since he most
absurdly interprets those very passages that deal expressly with
predestination, such as John 7, Romans 8, Ephesians 1, and,
similarly, 2 The. 2, 1 Pet. 1 and 2, to be concerning the election
of the whole world to eternal life; since he has not blushed
publicly to accuse his dissenters, and especially us, his
colleagues, of Calvinism, in spite of all our merit; we could not
fail to perform this cleansing in the Church of God, and at the
same time come to the aid of the truth in distress and warn about
the danger that exists in this new manner of speaking in which he
not only states that the whole world was elected to eternal life,
but also imagines a general justification in which the whole world
has been justified before God, with sin having been remitted and
equally forgiven to all men. In fact, he also imagines a general
adoption, and also a general sanctification of all men, a
regeneration of hypocrites through a Baptism undergone with wicked
intent, and other similar things that we will examine in an orderly
fashion. (From the Introduction)
General
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