João 15:16

DISCOURSE: 1697
THE DOCTRINE OF ELECTION EXPLAINED

João 15:16. 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.

IT is of great importance to have a just view of the doctrines contained in Scripture. There are many passages which at first sight appear to contradict each other; but they are all true and consistent when properly explained. The assertions respecting the freedom of our will, and our proneness to apostasy, are true, and necessary to excite us to care and watchfulness: nor are those that respect our election of God, and our assured perseverance in his ways, less true, or less conducive to our spiritual welfare. They have a strong tendency to produce in us humility and a dependence on God. All these passages therefore ought to be insisted on in their season. That which now demands our attention is a part of our Lord’s farewell address to his Disciples. It naturally leads us to consider,

I. The doctrine of election—

This being frequently misrepresented, it will be proper to state what we mean by the doctrine of election—
[It imports, that “that we have not chosen God.” No man by nature does choose him. The carnal mind is enmity against him [Note: Romanos 8:7.], and prefers the vanities of time and sense before him: nor is any man ever brought to choose him without having discovered much reluctance, and been overcome by the constraining influence of Divine grace [Note: Salmos 110:3.]. It imports, moreover, that “God has chosen us.” He from eternity chose some to life. This choice of his was free and sovereign, without any respect whatever to works either done, or to be done, by us. In due time, God manifests his election, by sending his grace into our hearts: nor does any man differ from another, but in consequence of grace thus derived from God [Note: 1 Coríntios 4:7.]. Hence every saint on earth or in heaven must say, “By the grace of God I am what I am [Note: 1 Coríntios 15:10.].”]

The doctrine thus stated is capable of the fullest proof,

1. From reason—

[God is a Being of infinite perfection. But he could not be independent if the accomplishment of his purposes depended on our free-will; nor omniscient, if he did not know how we should act; nor immutable, because his knowledge must increase with a succession of events [Note: It is not sufficient to say that He foresees every thing, though he has not fore-ordained it; for if things be uncertain, they cannot be foreseen; and if they be certain, they cannot but be fore-ordained, since the certain operation of every distinct cause must be traced up to the first great Cause of all.]. Again, It is ordained, that man shall never have whereof to boast before God [Note: Romanos 3:27; 1 Coríntios 1:31.]. But if the doctrine of election be not true, man may boast that he has made himself to differ [Note: Contrary to 1 Coríntios 4:7. before quoted.]. Again, Jesus Christ must have a seed to serve him. But if none are elected of God, it may happen that none will choose God; and thus Christ may have shed his blood in vain.]

2. From Scripture—

[In the Old Testament we find that God had a peculiar people, and that some from among them were chosen by him to particular stations [Note: Levi to the priesthood, David to the throne, &c.]. Nor can any argument be brought against God’s election of men to eternal life, which will not be equally valid against the right he has confessedly exercised in choosing them to the enjoyment of the means of grace. In the New Testament, we are plainly told that some of the Jews were chosen to special and saving mercies [Note: Romanos 11:5; Romanos 11:7.]: they were called in time, in consequence of having been predestinated from eternity [Note: Romanos 8:30]. God had no respect to any works of theirs, either done by them, or foreseen by him; but simply to his own eternal purpose [Note: 2 Timóteo 1:9.]. St. Paul not only argues this point at large, but, conceiving that he has fully established it, he lays it down as an incontrovertible truth, that the salvation of every man is entirely owing to the grace and mercy of God [Note: Romanos 9:16.]

3. From experience—

[Whence is it that so small a part of the world is evangelized? or that the persons who, according to human appearance, are least likely to receive the Gospel, are still, as in the early ages, the first to embrace it? Whence is it too that all the godly, not excepting even those who are most prejudiced against the word Election, are yet ready to ascribe their own salvation to the unmerited grace of God? These things strongly corroborate the testimonies of reason and Scripture; and though there are difficulties attending this doctrine, yet are there much greater difficulties attending the denial of it. And since God has affirmed it to be true, we should say to all objectors, Who art thou that repliest against God [Note: Romanos 9:20.]?]

The principal objection against this doctrine will be obviated, if we consider,

II.

The ends to which we are elected—

There is no reason to think this doctrine injurious to morality. Indeed there is no other doctrine that secures morality on so firm a basis—

1. We are chosen expressly to good works—

[Our Lord might refer in part to the labours of his Disciples, and to their consequent success in them. But he certainly had a further view also to the fruits of righteousness which they should bring forth. In this sense his words are applicable to all believers. God has ordained holiness as the way to heaven [Note: Hebreus 12:14.Efésios 2:10; Romanos 8:29.] — — — and has appointed the means no less than the end [Note: 1 Pedro 1:2.Efésios 1:4.] — — — yea, he has decreed the end to be obtained only in and by the means [Note: 2 Tessalonicenses 2:13.] — — — Hence the performance of good works is secured by that same decree which secures the salvation of God’s elect.]

2. We are chosen also to persevere in them—

[God does not leave us at liberty to return to sin: on the contrary, he will have no pleasure in those who do [Note: Hebreus 10:38.]. He will regard all the righteousness which they have wrought as though it had never been [Note: Ezequiel 18:24.]: and their latter end will be worse than their beginning [Note: 2 Pedro 2:20.]. But against such apostasy God will secure his own elect. He has given them a new heart, that they may fear him for ever [Note: Jeremias 32:39.]. He has promised, that their path shall be steadfast [Note: Jó 17:9.], and progressive [Note: Provérbios 4:18.]. And every saint may indulge a humble confidence that it will be so [Note: Filipenses 1:6.]

Address—
1.

Those who object to this doctrine—

[For argument sake, we will give up the doctrine, and allow the first choice to arise from ourselves. Have ye then chosen Christ? Have ye chosen him as your almighty Saviour and your rightful Lord? If you think you have, consider how much is implied in such a choice. If you acknowledge you have not, “out of your own mouth shall ye be judged.”]

2. Those who doubt their own election—

[You are too apt to perplex yourselves with unprofitable inquiries. You should rather examine whether ye have been called. It is by your vocation that you are to know your election [Note: 1 Tessalonicenses 1:4.]. Keep your evidences of conversion clear, and they will be indisputable proofs that you have been chosen to life.]

3. Those who have good reason to hope that they have been elected of God—

[Never can you sufficiently admire the goodness of God to you. Well may you say, Why was I taken, while so many better than myself were left? But at the same time remember to what ye are chosen. Never attempt to separate the end from the means. If ye have this hope, ye are bound to purify yourselves, even as God is pure [Note: 1 João 3:3.]