Sermon #41-42. Election
Given on 2 September 1855, at New Park Street Chapel, Southwark.
"But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ."—2 Thessalonians 2:13-14.
If there were no other text in the sacred Word except this one, I
think we should all be bound to receive and acknowledge the
truthfulness of the great and glorious doctrine of God's ancient
choice of his family. But there seems to be an inveterate prejudice
in the human mind against this doctrine; and although most other
doctrines will be received by professing Christians, some with
caution, others with pleasure, yet this one seems to be most
frequently disregarded and discarded. In many of our pulpits it
would be reckoned a high sin and treason to preach a sermon upon
election, because they could not make it what they call a
"practical" discourse. I believe they have erred from the truth
therein. Whatever God has revealed, he has revealed for a purpose.
There is nothing in Scripture which may not, under the influence of
God's Spirit, be turned into a practical discourse: for "all
Scripture is given by inspiration of God, and is profitable" for
some purpose of spiritual usefulness. It is true, it may not be
turned into a free-will discourse—that we know right well—but it can
be turned into a practical free-grace discourse: and free-grace
practice is the best practice, when the true doctrines of God's
immutable love are brought to bear upon the hearts of saints and
sinners. Now, I trust this morning some of you who are startled at
the very sound of this word, will say, "I will give it a fair
hearing; I will lay aside my prejudices; I will just hear what this
man has to say." Do not shut your ears and say at once, "It is high
doctrine." Who has authorized you to call it high or low? Why should
you oppose yourself to God's doctrine? Remember what became of the
children who found fault with God's prophet, and exclaimed, "Go up,
thou bald-head; go up, thou bald-head." Say nothing against God's
doctrines, lest haply some evil beast should come out of the forest
and devour you also. There are other woes beside the open judgment
of heaven— take heed that these fall not on your head. Lay aside
your prejudices: listen calmly, listen dispassionately: hear what
Scripture says; and when you receive the truth, if God should be
pleased to reveal and manifest it to your souls, do not be ashamed
to confess it. To confess you were wrong yesterday, is only to
acknowledge that you are a little wiser to-day; and instead of being
a reflection on yourself, it is an honour to your judgment, and
shows that you are improving in the knowledge of the truth. Do not
be ashamed to learn, and to cast aside your old doctrines and views,
but to take up that which you may more plainly see to be in the Word
of God. But if you do not see it to be here in the Bible, whatever I
may say, or whatever authorities I may plead, I beseech you, as you
love your souls, reject it; and if from this pulpit you ever hear
things contrary to this Sacred Word, remember that the Bible must be
the first, and God's minister must lie underneath it. We must not
stand on the Bible to preach, but we must preach with the Bible
above our heads. After all we have preached, we are well aware that
the mountain of truth is higher than our eyes can discern; clouds
and darkness are round about its summit, and we cannot discern its
topmost pinnacle; yet we will try to preach it as well as we can.
But since we are mortal, and liable to err, exercise your judgment;
"Try the spirits whether they are of God"; and if on mature
reflection on your bended knees, you are led to disregard election—a
thing which I consider to be utterly impossible—then forsake it; do
not hear it preached, but believe and confess whatever you see to be
God's Word. I can say no more than that by way of exordium.
Now, first, I shall speak a little concerning the truthfulness of this doctrine: "God hath from the beginning chosen you to salvation." Secondly, I shall try to prove that this election is absolute: "He hath from the beginning chosen you to salvation," not for sanctification, but "through sanctification of the Spirit and belief of the truth." Thirdly, this election is eternal, because the text says, "God hath from the beginning chosen you." Fourthly, it is personal: "He hath chosen you." Then we will look at the effects of the doctrine—see what it does; and lastly, as God may enable us, we will try and look at its tendencies, and see whether it is indeed a terrible and licentious doctrine. We will take the flower, and like true bees, see whether there be any honey whatever in it; whether any good can come of it, or whether it is an unmixed, undiluted evil.
I. First, I must try and prove that the doctrine is TRUE. And let me begin with an argumentum ad hominem; I will speak to you according to your different positions and stations. There are some of you who belong to the Church of England, and I am happy to see so many of you here. Though now and then I certainly say some very hard things about Church and State, yet I love the old Church, for she has in her communion many godly ministers and eminent saints. Now, I know you are great believers in what the Articles declare to be sound doctrine. I will give you a specimen of what they utter concerning election, so that if you believe them, you cannot avoid receiving election. I will read a portion of the 17th Article upon Predestination and Election:—
"Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hast continually decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity."
Now, I think any churchman, if he be a sincere and honest believer in Mother Church, must be a thorough believer in election. True, if he turns to certain other portions of the Prayer Book, he will find things contrary to the doctrines of free-grace, and altogether apart from scriptural teaching; but if he looks at the Articles, he must see that God hath chosen his people unto eternal life. I am not so desperately enamoured, however, of that book as you may be; and I have only used this Article to show you that if you belong to the Establishment of England you should at least offer no objection to this doctrine of predestination.
Another human authority whereby I would confirm the doctrine of election, is, the old Waldensian creed. If you read the creed of the old Waldenses, emanating from them in the midst of the burning heat of persecution, you will see that these renowned professors and confessors of the Christian faith did most firmly receive and embrace this doctrine, as being a portion of the truth of God. I have copied from an old book one of the Articles of their faith:—
"That God saves from corruption and damnation those whom he has chosen from the foundations of the world, not for any disposition, faith, or holiness that he foresaw in them, but of his mere mercy in Christ Jesus his Son, passing by all the rest according to the irreprehensible reason of his own free-will and justice."
It is no novelty, then, that I am preaching; no new doctrine. I love to proclaim these strong old doctrines, which are called by nickname Calvinism, but which are surely and verily the revealed truth of God as it is in Christ Jesus. By this truth I make a pilgrimage into the past, and as I go, I see father after father, confessor after confessor, martyr after martyr, standing up to shake hands with me. Were I a Pelagian, or a believer in the doctrine of free-will, I should have to walk for centuries all alone. Here and there a heretic of no very honourable character might rise up and call me brother. But taking these things to be the standard of my faith, I see the land of the ancients peopled with my brethren—I behold multitudes who confess the same as I do, and acknowledge that this is the religion of God's own church.
I also give you an extract from the old Baptist Confession. We are Baptists in this congregation—the greater part of us at any rate—and we like to see what our own forefathers wrote. Some two hundred years ago the Baptists assembled together, and published their articles of faith, to put an end to certain reports against their orthodoxy which had gone forth to the world. I turn to this old book—which I have just published [The Baptist Confession of Faith (1689)]— and I find the following as the
3rd Article: "By the decree of God, for the manifestation of his glory, some men and angels are predestinated, or foreordained to eternal life through Jesus Christ to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice. These angels and men thus predestinated and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory out of his mere free grace and love, without any other thing in the creature as a condition or cause moving him thereunto."
As for these human authorities, I care not one rush for all three of them. I care not what they say, pro or con, as to this doctrine. I have only used them as a kind of confirmation to your faith, to show you that whilst I may be railed upon as a heretic and as a hyper-Calvinist, after all I am backed up by antiquity. All the past stands by me. I do not care for the present. Give me the past and I will hope for the future. Let the present rise up in my teeth, I will not care. What though a host of the churches of London may have forsaken the great cardinal doctrines of God, it matters not. If a handful of us stand alone in an unflinching maintenance of the sovereignty of our God, if we are beset by enemies, ay, and even by our own brethren, who ought to be our friends and helpers, it matters not, if we can but count upon the past; the noble army of martyrs, the glorious host of confessors, are our friends; the witnesses of truth stand by us. With these for us, we will not say that we stand alone, but we may exclaim, "Lo, God hath reserved unto himself seven thousand that have not bowed the knee unto Baal." But the best of all is, God is with us.
The great truth is always the Bible, and the Bible alone. My hearers, you do not believe in any other book than the Bible, do you? If I could prove this from all the books in Christendom; if I could fetch back the Alexandrian library, and prove it thence, you would not believe it any more; but you surely will believe what is in God's Word.
I have selected a few texts to read to you. I love to give you a whole volley of texts when I am afraid you will distrust a truth, so that you may be too astonished to doubt, if you do not in reality believe. Just let me run through a catalogue of passages where the people of God are called elect. Of course if the people are called elect, there must be election. If Jesus Christ and his apostles were accustomed to style believers by the title of elect, we must certainly believe that they were so, otherwise the term does not mean anything. Jesus Christ says, "Except that the Lord had shortened those days, no flesh should be saved; but for the elect's sake, whom he hath chosen, he hath shortened the days." "False Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect." "Then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven" (Mark 13:20,22,27). "Shall not God avenge his own elect, who cry day and night unto him, though he bear long with them?" (Luke 18:7). Together with many other passages which might be selected, wherein either the word "elect," or "chosen," or "foreordained," or "appointed" is mentioned; or the phrase "my sheep" or some similar designation, showing that Christ's people are distinguished from the rest of mankind.
But you have concordances, and I will not trouble you with texts. Throughout the epistles, the saints are constantly called "the elect." In the Colossians we find Paul saying, "Put on therefore, as the elect of God, holy and beloved, bowels of mercies." When he writes to Titus, he calls himself, "Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect." Peter says, "Elect according to the foreknowledge of God the Father." Then if you turn to John, you will find he is very fond of the word. He says, "The elder to the elect lady"; and he speaks of our "elect sister." And we know where it is written, "The church that is at Babylon, elected together with you." They were not ashamed of the word in those days; they were not afraid to talk about it. Now-a-days the word has been dressed up with diversities of meaning, and persons have mutilated and marred the doctrine, so that they have made it a very doctrine of devils, I do confess; and many who call themselves believers, have gone to rank Antinomianism. But notwithstanding this, why should I be ashamed of it, if men do wrest it? We love God's truth on the rack, as well as when it is walking upright. If there were a martyr whom we loved before he came on the rack, we should love him more still when he was stretched there. When God's truth is stretched on the rack, we do not call it falsehood. We love not to see it racked, but we love it even when racked, because we can discern what its proper proportions ought to have been if it had not been racked and tortured by the cruelty and inventions of men. If you will read many of the epistles of the ancient fathers, you will find them always writing to the people of God as the "elect." Indeed the common conversational term used among many of the churches by the primitive Christians to one another was that of the "elect." They would often use the term to one another, showing that it was generally believed that all God's people were manifestly "elect."
But now for the verses that will positively prove the doctrine. Open your Bibles and turn to John 15:16, and there you will see that Jesus Christ has chosen his people, for he says, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you." Then in the 19th verse, "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Then in the 17th chapter and the 8th and 9th verses, "For I have given unto them the words which thou gavest me; and they have received them and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine." Turn to Acts 13:48: "And when the Gentiles heard this, they were glad, and glorified the word of the Lord; and as many as were ordained to eternal life believed." They may try to split that passage into hairs if they like; but it says, "ordained to eternal life" in the original as plainly as it possibly can; and we do not care about all the different commentaries thereupon. You scarcely need to be reminded of Romans 8, because I trust you are all well acquainted with that chapter and understand it by this time. In the 29th and following verses, it says, "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified; and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay anything to the charge of God's elect?" It would also be unnecessary to repeat the whole of the 9th chapter of Romans. As long as that remains in the Bible, no man shall be able to prove Arminianism; so long as that is written there, not the most violent contortions of the passage will ever be able to exterminate the doctrine of election from the Scriptures. Let us read such verses as these—"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger." Then read the 22nd verse, "What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory." Then go on to Romans 11:7—"What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded." In the 5th verse of the same chapter, we read—"Even so then at this present time also there is a remnant according to the election of grace." You, no doubt, all recollect the passage in I Corinthians 1:26-29: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things which are: that no flesh should glory in his presence." Again, remember the passage in I Thessalonians 5:9—"God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." And then you have my text, which methinks would be quite enough. But, if you need any more, you can find them at your leisure, if we have not quite removed your suspicions as to the doctrine not being true.
Methinks, my friends, that this overwhelming mass of Scripture testimony must stagger those who dare to laugh at this doctrine. What shall we say of those who have so often despised it, and denied its divinity; who have railed at its justice, and dared to defy God and call him an Almighty tyrant, when they have heard of his having elected so many to eternal life? Canst thou, O rejector! cast it out of the Bible? Canst thou take the penknife of Jehudi and cut it out of the Word of God? Wouldst thou be like the woman at the feet of Solomon, and have the child rent in halves, that thou mightest have thy half? Is it not here in Scripture? And is it not thy duty to bow before it, and meekly acknowledge what thou understandest not—to receive it as the truth even though thou couldst not understand its meaning? I will not attempt to prove the justice of God in having thus elected some and left others. It is not for me to vindicate my Master. He will speak for himself, and he does so:—"Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour?" Who is he that shall say unto his father, "What hast thou begotten?" or unto his mother, "What hast thou brought forth?" "I am the Lord—I form the light and create darkness I, the Lord, do all these things." Who art thou that repliest against God? Tremble and kiss his rod; bow down and submit to his sceptre; impugn not his justice, and arraign not his acts before thy bar, O man!
But there are some who say, "It is hard for God to choose some and leave others." Now, I will ask you one question. Is there any of you here this morning who wishes to be holy, who wishes to be regenerate, to leave off sin and walk in holiness? "Yes, there is," says some one, "I do." Then God has elected you. But another says, "No; I don't want to be holy; I don't want to give up my lusts and my vices." Why should you grumble, then, that God has not elected you to it? For if you were elected you would not like it, according to your own confession. If God this morning had chosen you to holiness, you say you would not care for it. Do you not acknowledge that you prefer drunkenness to sobriety, dishonesty to honesty? You love this world's pleasures better than religion; then why should you grumble that God has not chosen you to religion? If you love religion, he has chosen you to it. If you desire it, he has chosen you to it. If you do not, what right have you to say that God ought to have given you what you do not wish for? Supposing I had in my hand something which you do not value, and I said I shall give it to such-and-such a person, you would have no right to grumble that I did not give to you. You could not be so foolish as to grumble that the other has got what you do not care about. According to your own confession, many of you do not want religion, do not want a new heart and a right spirit, do not want the forgiveness of sins, do not want sanctification; you do not want to be elected to these things: then why should you grumble? You count these things but as husks, and why should you complain of God who has given them to those whom he has chosen? If you believe them to be good and desire them, they are there for thee. God gives liberally to all those who desire; and first of all, he makes them desire, otherwise they never would. If you love these things, he has elected you to them, and you may have them; but if you do not, who are you that you should find fault with God, when it is your own desperate will that keeps you from loving these things—your own simple self that makes you hate them? Suppose a man in the street should say, "What a shame it is I cannot have a seat in the chapel to hear what this man has to say." And suppose he says, "I hate the preacher; I can't bear his doctrine; but still it's a shame I have not a seat." Would you expect a man to say so? No: you would at once say, "That man does not care for it. Why should he trouble himself about other people having what they value and he despises?" You do not like holiness, you do not like righteousness; if God has elected me to these things, has he hurt you by it? "Ah! but," say some, "I thought it meant that God elected some to heaven and some to hell." That is a very different matter from the gospel doctrine. He has elected men to holiness and to righteousness and through that to heaven. You must not say that he has elected them simply to heaven, and others only to hell. He has elected you to holiness, if you love holiness. If any of you love to be saved by Jesus Christ, Jesus Christ elected you to be saved. If any of you desire to have salvation, you are elected to have it, if you desire it sincerely and earnestly. But, if you don't desire it, why on earth should you be so preposterously foolish as to grumble because God gives that which you do not like to other people?
II. Thus I have tried to say something with regard to the truth of the doctrine of election. And now, briefly, let me say that election is ABSOLUTE: that is, it does not depend upon what we are. The text says, "God hath from the beginning chosen us unto salvation"; but our opponents say that God chooses people because they are good, that he chooses them on account of sundry works which they have done. Now, we ask in reply to this, what works are those on account of which God elects his people? Are they what we commonly call "works of law,"—works of obedience which the creature can render? If so, we reply to you—If men cannot be justified by the works of the law, it seems to us pretty clear that they cannot be elected by the works of the law: if they cannot be justified by their good deeds, they cannot be saved by them. Then the decree of election could not have been formed upon good works. "But," say others, "God elected them on the foresight of their faith." Now, God gives faith, therefore he could not have elected them on account of faith, which he foresaw. There shall be twenty beggars in the street, and I determine to give one of them a shilling; but will any one say that I determined to give that one a shilling, that I elected him to have the shilling, because I foresaw that he would have it? That would be talking nonsense. In like manner to say that God elected men because he foresaw they would have faith, which is salvation in the germ, would be too absurd for us to listen to for a moment. Faith is the gift of God. Every virtue comes from him. Therefore it cannot have caused him to elect men, because it is his gift. Election, we are sure, is absolute, and altogether apart from the virtues which the saints have afterwards. What though a saint should be as holy and devout as Paul; what though he should be as bold as Peter, or as loving as John, yet he would claim nothing from his Maker. I never knew a saint yet of any denomination, who thought that God saved him because he foresaw that he would have these virtues and merits. Now, my brethren, the best jewels that the saint ever wears, if they be jewels of his own fashioning, are not of the first water. There is something of earth mixed with them. The highest grace we ever possess has something of earthliness about it. We feel this when we are most refined, when we are most sanctified, and our language must always be—
|Spurgeon says thousands of years before Adam God was
Spurgeon had no problem with a creation that lasted for thousands of years (in contrast to a creation of six 24-hour days. Also, he notes that animals died before God created Adam, in contrast to young earth belief of no death before the Fall of Man.
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