8. The Biblical Doctrine of Election is Useful

The doctrine of election is not an abstract truth with no practical significance for the Christian, rather it is vitally edifying when handled aright. As Calvin describes it “though the discussion of predestination is regarded as a perilous sea, yet in sailing over it the navigation is calm and safe, nay pleasant, provided we do not voluntarily court danger. .those who investigate it rightly, and in the order in which it is exhibited in the word, reap from it rich fruits of consolation”. When Puritans sought to make practical application of doctrine they spoke of its uses. The Biblical doctrine of Election is preeminently full of practical use and application.

Preaching
Some say that election should not be preached because it is so mysterious or difficult but all Scripture is profitable for doctrine, and Scripture is full of expressions and implications of this doctrine. Although it may be unpopular or challenging it must still be preached. If preaching election can fan doubts and fears for genuine believers, preaching regeneration easily could do the same for those who have fears and doubts whether or not they have truly been born again.

Preaching exalts God in Christ and abases man and this is the true result of unconditional election by the effectual working of the Holy Spirit. Calvin rightly says: “Those who preclude access, and would not have any one to obtain a taste of this doctrine, are equally unjust to God and men, there being no other means of humbling us as we ought, or making us feel how much we are bound to him.”

In preaching, however, election is to be handled with special prudence, humility and care so that it is only emphasised in proportion to the degree that it is stressed in Scripture. It would be unwise to press it prominently upon anxious seekers, sceptics, or those who have not grasped the gospel and other basic truths first. It must be taught in relation to effectual calling and obedience to the gospel with proportionate emphasis upon man’s responsibility.

Assurance and comfort
Election is the basis of our eternal hope: that those whom he predestined, them he also called. We have no hope in ourselves as guilty, lost and ruined. But we have hope in the only Redeemer of God's elect who is Himself the elect one appointed to lay down his life for the people given to him in the eternal counsels. The golden chain joining election and glorification assures us that Nothing will thwart God's ultimate purpose. We doubt ourselves but we cannot doubt his promises.

The Canons of Dordt wisely counsel that the elect gain assurance of their election “not by inquisitively prying into the secret and deep things of God, but by observing in themselves with a spiritual joy and holy pleasure the infallible fruits of election pointed out in the Word of God such as, a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.” The Christian receives comfort and assurance by following these fruits of election to their source. The Spirit thus assures us of our adoption and therefore of our election: "The Spirit itself beareth witness with our spirit that we are the children of God." Rom. 8:16).

In their useful summary of the orthodox doctrine of election the Thirty-Nine Articles of the Church of England affirm winsomely the same teaching as Dordt that “the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God”.

Election when rightly considered in this way will truly humble us to say with David, “Who am I, O Lord GOD? and what is my house that thou hast brought me hitherto? ... And is this the manner of men? And what can David say more unto thee? For thou, Lord GOD knowest thy servant?” The sense of that debt flows out in loving obedience to his revealed will. The elect are called with an holy calling (2 Tim. 1:9) unto holiness and their manner of life shows this. Election does not produce carelessness but careful obedience and acknowledging of the truth which is after godliness. The Canons of Dordt indicate this: “The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.”

Praise and devotion
Election should instill within us a spirit of praise, love and devotion. It is all to the “praise of the glory of his grace” and "we love him because he first loved us". No credit is due to the creature but all the glory belongs and is due to God alone. "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" (2 Thess. 2:13). What a high privilege election is. They are a people chosen to show forth his praises. They are blessed indeed "Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts" (Ps. 65:4). "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenly places in Christ: according as he hath chosen us in him" (Eph. 1:3, 4). Does the Lord say: "I have loved thee with an everlasting love." And will not our love rise in response? This spirit of praise is well expressed in the following words of the Dutch theologian Herman Witsius:

Didst thou, O Lord, from eternity, entertain thoughts of glorifying me, a miserable wretch, who am less than nothing; and shall I not again carry thee for ever in my eyes, and always in my bosom? shall I not delight in meditating on thee? shall I not cry out, how precious also are thy thoughts unto me, O God! how great is the sum of them! Psalm 139.17. Shall I not, with the most sincere repentance, bewail that time, in which so many hours, days, weeks, months, and years, have passed over my head, without one single holy and pleasing thought of thee? Didst thou, out of mere love, choose me to salvation? And shall not I again choose thee for my Lord, my king, my husband, for the portion of my soul, for my chief, or rather my only delight?

Unconditional Election must bring us to this. It will naturally lead to this when handled with special prudence and care as the Westminster Confession teaches: “So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel”. We emphasise again Anthony Burgess's words: 'This point of election... is not to be agitated in a verbal and contentious way, but in a saving way, to make us tremble and to set us upon a more diligent and close striving with God in prayer, and all other duties.' May this be our own experience to the praise of the glory of his grace alone.

7. The Biblical Doctrine of Election is Unchallengable

It was well said by G. S. Bishop that, "The reason why any one believes in election is, that he finds it in the Bible. No man could ever imagine such a doctrine—for it is, in itself, contrary to the thinking and the wishes of the human heart. Every one, at first, opposes the doctrine, and it is only after many struggles, under the working of the Spirit of God, that we are made to receive it...The reason why any one believes in election is just this, and only this, that God has made it known. Had the Bible been a counterfeit it never could have contained the doctrine of election, for men are too averse to such a thought to give it expression, much more to give it prominence."

Election is consistently God-centred and supernaturalist from beginning to end. This is why it is hated so much, our proud carnal nature sees things from a man-centred rather than a God-centred perspective. We always begin with ourselves and make man the measure of all things. “We have turned every one to his own way”, “There is none that understandeth, there is none that seeketh after God”. Where this natural tendency is given full rein it rejects God and His claims altogether, because Sovereign grace is the direct opposite of human rebellion. Those who had assumed for many years that the sun revolves around the earth must have been astonished to discover that the earth actually revolves around the sun. How much greater is the change when a sinner acknowledges experimentally that salvation is all of the Lord and that in Him we live and move and have our being. All opposition to unconditional election comes ultimately from a man-centred perspective, there are two main such objections: one that it is unreasonable and the other more common and forceful objection is that it is unjust.

Unreasonable?
Some object against election because they cannot comprehend it and there are aspects of it beyond their reach, so they reject it as unreasonable. To be consistent they must equally dismiss the doctrines of the inspiration of Scripture, the trinity, the two natures of Christ, and the final resurrection since some aspects of these are beyond comprehension. It is in itself unreasonable to reject the truth of election solely upon the basis that human reason cannot entirely fathom it. If we will believe no more of God and His ways than we can comprehend, then we are simply putting him on the level of any man. As AW Pink has said: “Faith has an assurance that God is too wise to err, too righteous to be unjust; and therefore that He is infinitely worthy of our trust and subjection to His holy will."

Unjust?
The principal and most common objection to the doctrine of unconditional election is that it makes God guilty of gross injustice. In an age when rights and equality are exalted but authority is despised it is no surprise if it is seen as unjust for God to elect some to glory but pass others by without consideration of their works. In Romans 9 Paul anticipates this very objection, 'For the children being not yet born, neither having done any good or evil, that the purpose of God might stand, not of works, but of him that calleth; it was said unto her, the elder shall serve the younger. As it is written, Jacob have I loved but Esau have I hated. What shall we say then, Is there unrighteousness with God?' v11-14. He immediately follows with 'God forbid!' It is unthinkable and impossible that it be so, God is a God of faithfulness and without injustice.

Paul goes on to state 'He hath mercy on whom he will, and whom he will he hardeneth'. God is free and sovereign and not required by a necessity of His nature to show mercy. If God’s nature required Him to show saving mercy to any, then it would oblige Him to show mercy to all. We are also wrong to assign priorities among the divine perfections in supposing that God is more glorious in His grace and mercy than He is in His power or his justice.

In our objections to election we are not thinking of how God actually is but rather how we imagine him to be. We have an idea of what it is for God to be righteous and He must conform to our prescription. "Thou thoughtest that I was altogether such an one as thyself" (Ps. 50:21). In other words we think of God according to our own categories and measure him by a human standard. We think of God's attributes such as mercy and justice according to the qualities of human mercy and justice. But this is altogether wrong. justice is not to be brought down to the same level as human justice. James Ussher defines God's justice as that attribute: "whereby He is infinitely just in himself, of himself, for, from, and by Himself, and none other.” The rule of God's Justice is His Own free will as Calvin affirms: “The will of God is the supreme rule of righteousness, so that everything which he wills must be held to be righteous by the mere fact of his willing it. Therefore, when it is asked why the Lord did so, we must answer, Because he pleased. But if you proceed farther to ask why he pleased, you ask for something greater and more sublime than the will of God, and nothing such can be found.” God has made us how he will and for what purpose he will."Hath not the potter power over the clay; of the same lump to make one vessel unto honor and another unto dishonor?" (Rom. 9:21).

What after all is justice? It is treating each person equitably and fairly, giving to him his due. This is human justice but we cannot ask what God owes to man as his due or right. Is He in His Providence bound to give physical health and strength, intellectual ability, social status etc. to all? We know certainly that He does not. God is no man's debtor: for "who has first given to him and it shall be recompensed unto him again?" (Rom. 11: 32, 33.). All of His creation is entirely dependent upon him and under obligation to him, "in him we live and move and have our being". No praise would be due to God for simply fulfilling a debt of obligation towards us.
Election is simply the taking of one and the leaving of another, and why should God be less free than man in this choice? To choose one person does not injure another –it simply leaves them as they were. Salvation is not a matter of justice, but of pure free grace, and grace is not anyone's right. It is a free gift freely bestowed and God says to our objections Matt 20:15."Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?"

Others will object that election must be unjust because the Bible says that God is not partial or a respecter of persons. But when the Bible uses this expression it means that whereas men usually show preference between people according to their wealth, nationality, or other status when they are really equal. God's grace is precisely not a respecter of persons because it does not choose anyone for anything that they are or will be or will do. He will have mercy on whom He will have mercy. God often chooses those whom men would never choose. A respecter of persons gives unequally to those who are equal, when they are bound to give equally to all. But as we have seen God gives freely and is not bound to give anything to anyone.

Would God have been unjust in leaving all to perish in their sins? Not at all. But often it is objected: if all are equally guilty, why does he not punish all? It would be just if everybody was treated the same. He must either save all or punish all. The objector recognises that there would be no injustice in punishing all but why should it then be unjust to resolve to save some? There is no injury done to those not chosen, they still justly receive the punishment that the objector has already agreed would be just for them to receive. The objector, however, will only acknowledge that God is just if all are treated the same but this is to impose their own standard of justice on God.

Some want to object that since God has received a ransom sufficient for the sins of all, all should receive the saving benefits of it. It is true that the atonement of Christ has such value that it is potentially sufficient for all – though it is not intended for all. This objection supposes that infinite mercy relates to the number that are saved, but infinite mercy is better seen in the manner in which they are saved. Moreover, when God administers the ransom he is freely giving of that which is his own. He has not obligated himself to apply this ransom to all.
Men will still object that is unjust, selfish and cruel for God to afflict some for the sake of his own glory. But what is the highest good? God is alone good in himself and all things are from him and for him. It is only right that it is so. The glory of God is the highest good, there can be no greater good than this. It is not selfish but consistent for God to act according to this purpose – he would not be God if He did not. The holy wisdom of God with respect to that highest good determined that both the mercy and the justice of God should be displayed. We could only say that God was unjust if he punished any who did not deserve the punishment or whom he had forced to be guilty. But this is not so, men willingly fall into sin, and perish.

Some wrestle with God's justice by saying that it is unjust of God to condemn sinners because we cannot avoid his sovereign predetermination. Where is human responsibility? If God is in control how can we have any responsibility? Or as the apostle Paul anticipates the objection: "Why doth he yet find fault? For who hath resisted his will?" The reply comes back: 'But who art thou, O man, that repliest [or margin: disputest] against God?' Will we with our corrupt reason argue with the great God of heaven and earth? Who are we to argue with Him? We must seriously consider the One against whom we argue. Shall the thing formed say unto him that formed it why hast thou made me thus? If we consider our own consciences honestly we will wonder how we can imagine ourselves to be such absolute judges of infinite justice and holiness. "Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). The Scriptures are quite clear that man is responsible to God for all his deeds. God treats him as rational and accountable, using appropriate means and motives to incline him to obedience unto his revealed will. In Romans 9, Paul goes on to argue that God's longsuffering with the vessels of wrath ver. 22 shows that men sin freely and harden themselves against His warnings.

God does not refuse mercy to any that seek it sincerely and penitently but He promises mercy to all such seekers. Those who refuse do so because of their own sinfulness which is not the effect of God's election. Who makes the lost to be lost? Whom has God ever caused to sin against his commandments and warnings? He says to the sinner: "Thou hast destroyed thyself yet in me is thine help" (Hos. 13:9). Anthony Burgess has said: “For no man is damned precisely because God hath not chosen him, because he is not elected, but because he is a sinner, and doth wilfully refuse the means of grace offered.” It has been said that "none shall be damned till his conscience acknowledges that he is worthy of it a thousand times."

We must simply submit to the fact that God desired for his own most wise reasons to show his mercy as well as his justice, showing what none deserved in some while showing what all deserved in others. Thomas Boston writes: "The glory and beauty of the divine attributes is displayed here with a shining lustre; as his sovereign authority and dominion over all his creatures to dispose of them to what ends and purposes he pleases; his knowledge and omniscience, in beholding all things past, present, and to come; his vindictive justice, in ordaining punishments to men, as a just retribution for sin; and his omnipotence, in making good his word, and putting all his threatenings in execution. The glory of his goodness shines likewise here, in making choice of any, when all most justly deserved to be rejected. And his mercy shines here with an beautiful lustre, in receiving and admitting all who believe in Jesus into his favour."

The Lord Jesus Christ could say as a perfect response to the truth of election: "I thank Thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight". The more Christlike we become the more of this response to election will be evidenced in us.

6. The Biblical Doctrine of Election is Unsearchable

Election is a holy mystery and it is presented in Scripture for our humble adoration rather than for dispute. We often want to know answers to questions that we are not called to search out. We want reasons behind God's sovereign choice that Scripture does not give. Hugh Binning says that “the reason of God's proceedings is inscrutable to us, unless we could understand God as well as he understands himself. The rays of his infinite wisdom are too bright and dazzling for our weak and shallow capacities.” There are limits of enquiry: we cannot and must not go beyond what has been revealed. Scripture tells us all that we need to know. Calvin warns against prying into that “sublime eternal wisdom which it is his pleasure that we should not apprehend but adore, that therein also his perfections may appear. Hugh Binning counsels: "we must open our eyes upon so much light as God reveals of these secrets, knowing that the light of the word is a saving, refreshing light, not confounding, as is his inaccessible light of secret glory... This is the best bond of sobriety and humble wisdom, to learn what he teacheth us; but when he makes an end of teaching, to desire no more learning. It is humility to seek no more, and it is true wisdom to be content with no less."

At the end of Romans 11 the apostle Paul speaks of the eternal counsels as an unsearchable treasury, wondering at their infinite depth. They are infinitely merciful, infinitely just and infinitely free and sovereign. 'O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!'

5. The Biblical Doctrine of Election is Unconditional

Ultimate purpose
Before we consider the cause and origin of election we must reflect upon its ultimate purpose. What someone purposes in any action tells us much about its character. A rational mind tends to plan something by first determining its purpose and then setting about the means that will accomplish that objective. When we consider the ultimate purpose of election we can see that election is all about God and not as we may like to think, all about man.

1.God's supreme purpose in His decree of election as in all of his decrees is the manifestation of His own glory. Of him and to him and through him are all things(Rom. 11:36). "The Lord hath made all things for himself" (Prov. 16:4). Everything that has been decreed finds its purpose in God himself. There could be no higher or greater purpose than the glory of God. (AW Pink) "As God swears by Himself because He can swear by none greater, so because a greater and grander end cannot be proposed than His own glory, God has set up that as the supreme end of all His decrees and works." The elect are set apart for God Himself. "But know that the Lord hath set apart him that is godly for himself" (Ps. 4:3) (Isa. 43:20, 21) "This people have I formed for myself", Ephesians 1:5, 6 "Having predestinated us unto the adoption of children by Jesus Christ to himself”

2.The second way in which the ultimate objectives and purposes of election are seen is in God's purpose that His people should be holy. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10). "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him" (Eph. 1:4). This begins in time and is perfected in eternity.

3.Thirdly, we can say that God’s purpose in election was the adoption of sons: (Eph. 1:5) "Having predestined us unto the adoption of children through Jesus Christ unto Himself according to the good pleasure of His will". Prof John Murray spoke of the prerogative of adoption as the apex of redemptive privilege. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him.” (1 John 3:1-2).
4.Fourthly and lastly it is clear that God’s purpose in election was the salvation of a people from a condition of sin, spiritual death and misery. "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (1 Thess. 5:9). "God hath from the beginning chosen you to salvation" (1 Thess. 2:13).

Original Cause
We have affirmed that election is a choice made by God not with the ultimate purpose of benefiting the creature but rather with the ultimate purpose of bringing glory to Himself by bestowing something upon the creature. It pleased the eternally blessed trinity to purpose to go out to certain creatures in free lovingkindness. Scripture will not allow us to find the origin of election anywhere else but in the sovereign will of God. "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Rom. 9:15). Nothing outside of himself could control the will of God or force His choice. It was a free decision. The will of God could have no cause outside of itself, because that cause would then be greater and more excellent than God himself and he would be dependent on something outside of Himself. Eph. 1:9 It is all "according to his good pleasure which he hath purposed in himself". Predestination is “according to the purpose of him who worketh all things after the counsel of his own will" (Eph.1:11). One divine has said that this act can be assigned to no other reason, but to that of God's royal prerogative as the righteous Judge and Governor of the world. Thomas Boston has written: "No reason can be found for this but only in the bosom of God. There is nothing before, or above, or without his purpose [which can be said to be] the cause of all that grace and goodness that he bestows upon his chosen ones”.

The original cause of election is in God's purpose only not man's works. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. (Rom. 9:11) "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 is clear that good works and holiness are not the cause but rather the effect of election. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10). Ephesians 1:4 declares "He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him"— not because we were holy, but so that we "should be holy". Since holiness was the purpose of election, it could never be the cause of it. Election is of grace not works. “Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then it is no more of works otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.” (Rom. 11:5–6). A solemn consideration arises from that statement – when we introduce works into election we are taking grace altogether out of it.

Faith is not the cause or condition of election. The reason why any believe is because God gives them faith. Faith is not of ourselves but it is the gift of God not of works lest any man should boast (Eph. 2:9), Phil. 1:29. “unto you is given to believe on Christ”. We read that "As many as were ordained to eternal life believed" (Acts 13:48), not "as many as believed, were ordained to eternal life."
The Arminian doctrine of predestination says that election is based upon God's foreknowledge of our faith and works. In other words, God looks ahead through time to see who will accept the Gospel and believe, and who will not. Those whom he foresees accepting the Gospel in the future are those he chooses and elects to be saved. This kind of "election" is based on the condition of future faith. The Arminian can say with his head held high "God chose me, because I understood the Gospel; because I exercised my free will properly."

But foreknowledge is very different in Scripture. For instance, Christ was "delivered by the determinate counsel and foreknowledge of God" (Acts 2:23). God did not merely contemplate this event passively; He determined it. God foreknows everything that will happen, simply because He has ordained everything that shall happen. The only reason God can foreknow something is if it is certain to happen, but who made it certain? Only God can make anything certain. When we read of Christ as "a lamb" "foreordained before the foundation of the world," (1 Pet. 1: 19, 20) are we to think that God merely foresaw that He would suffer and then decided to foreordain him as Mediator? No. Those responsible for Christ's death did Acts 4:28 “whatsoever thy hand and thy counsel determined before to be done.”

It is a solemn thing to pervert the biblical doctrine of election because it tends to the doctrine of God. The Arminian doctrine of election challenges God's sovereign will and omnipotence (since God is dependent on whether man will or will not resist him).

4. The Biblical Doctrine of Election is Unchangeable

Since election is the work of God we would expect it to be both everlasting and unchangeable. Ecc 3:14 "I know that, whatsoever God doeth, it shall be forever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him." Who will change it? Neither man nor angel can change this decree, how can they defeat the will of God "who doeth according to his will in the army of heaven and among the inhabitants of the earth and none can stay his hand or say unto him what doest thou?" Dan 4:35. Is. 14.27. "The Lord of hosts hath purposed, and who shall disannul it?" God will not Himself change this decree, since with the Lord "there is no variableness, neither shadow of turning (James 1:17) "I am the Lord, I change not." Mal 3:6. Is. 46.10. "my counsel shall stand, and I will do all my pleasure." The Lord's wisdom and omnipotence cause His counsel to stand. This is why Scripture speaks (Heb. 6:17) of the "immutability of His counsel". "The foundation of God standeth sure" (2 Tim. 2:19). Nothing of all that there is in the universe or things future which the apostle Paul lists at the end of Romans chapter 8 "shall separate us from the love of God in Christ" "nay in all these things we are more than conquerors through him who loved us" (Rom. 8:35 - 39).

The eternal character of election shows it to be unchangeable. The golden chain of redemption of which we read in Romans 8:29, 30 stretches from before time to when time shall be no longer. "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son...Moreover whom He predestinated, them He also called: and whom He called, them He also justified and whom He justified, them He also glorified." The Apostle Paul puts these things in the past tense because with God the thing decreed is so certain to be fulfilled that it has been accomplished already in principle from all eternity. "These five golden links," says BB Warfield, "are welded together in one unbreakable chain... It is 'election,' ...that does all this" (Pamphlet, Election, p.10). Because of the unbreakability of election the believer will never be safer than he is now, for he is already as safe as he can be. "This is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing." Since election is unchangeable, the believer can have assurance of election from various definite marks. If it was not so, Peter could not counsel believers, "to make their calling and election sure," 2 Pet. 1.9,10. It can be known even to others for Paul says 1 Thess. 1.4. "knowing brethren beloved your Election of God."

Thus far we have spoken of election as an eternal act of God concerning specific individuals, centred upon Christ and unchangeable. But there is very little controversy with mainstream Arminian teaching thus far. Many would agree substantially with these points. It is however when we come to identify the basis or original cause of election that we come to the real heart of election and the eye of the storm. It is at this point when it becomes clear whether our doctrine of election is ultimately man-centred or God-centred, whether it is according to Scripture or carnal preference. The Dutch Arminians or Remonstrants spoke of election as God's unchangeable purpose, but they made that purpose conditional on man which means that it isn't properly unchangeable after all. Yet election is unchangeable precisely because it is not dependent or conditional upon anything outwith of God Himself.

3. The Biblical Doctrine of Election emphasises Union with Christ

While Karl Barth draws entirely false conclusions from Scripture's teaching that election is in Christ, we must not allow this error to detract from this glorious aspect of the doctrine and it is worth dwelling upon the positive side of this truth. Election in Scripture is not an impersonal,
fatalistic form of predestination such as Muslims profess, it is uniquely Christ-centred. As William Perkins put it, "to dreame of any election out of him, is against all sense". Election is in Christ and through Christ.

This is clearly expressed in the Canons of Dordt: "From eternity He has also appointed Christ to be the Mediator and Head of all the elect and the foundation of their salvation." (I.7). The Father first chose Christ to the office of Mediator, and so He is called God's elect, Isa. 42:1. Since the elect were chosen in Christ, it necessarily follows that He was first chosen. Therefore they were predestinated to be conformed to the image of his Son as the "first-born among many brethren" Rom. 8:29. Thomas Goodwin expresses this quaintly: "In the womb of election He, the Head, came out first, and then we, the members".

The Lord Jesus Christ was not, as it were, an after thought in relation to election, or simply the means to make the decree of election effectual. AW Pink asserts that Christ was predestinated for higher ends than simply the saving of His people. As the God-Man he was chosen for God Himself to delight in, so that God might behold all His perfections in union with a creature. Being united to the second person of the Godhead, the man Christ Jesus was exalted to a closer union and communion with God than any other so that the Lord speaks of Him as "the man that is my fellow" (Zech. 13:7), and "mine elect, in whom my soul delighteth" (Isa. 42:1).

Calvin referred to Christ as the mirror of our election in two important senses. First, from God's point of view "he must have first looked on our Lord Jesus Christ before he could choose and call us" (Sermons on Ephesians 33). This reflects that Christ was chosen first in order of nature but does not mean that Christ or his merits are the ground or conditions of election. The merits of Christ are the effects and not the causes of election. It was God's free love that sent Christ and therefore he could not be the cause of electing love. It has been well said that election does not find men in Christ, but puts them there.

Second, Calvin says that from our point of view Christ "is the mirror on which we must cast our eyes and look, when we desire to come to the knowledge of our election (Sermons on Ephesians 48)". We are to come to Christ "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house" (1 Pet. 2:4-5). We must go to Christ before we seek to be sure of our personal election. It is a grievous error to instruct seekers to be sure of their election before they close in with Christ or instead of closing in with Christ. We must be sure to be in Christ before we can hope to be sure of our election.

2. The Biblical Doctrine of Election is Ungeneralised

There have been various attempts to generalise election - many subterfuges to avoid what Scripture makes clear. Some have spoken of two kinds of election one election to faith (non-effectual) and another to salvation (effectual). Others have tried to say that election to glory is simply a general decree about salvation but there are no general and uncertain decrees only what Acts 2:23 calls the determinate counsel of God. Some have tried to teach that only the act of faith in the abstract was elected, but Scripture only speaks of people as the objects of election.

Then there is the view that God was not choosing some and rejecting others but merely "desiring" something in regard to sinners without being the cause of it. The Free Church of Scotland Declaratory Act of 1892 replaced the Westminster Confession's teaching on predestination by simply stating a vague conviction in: "the divine purpose of grace toward those who are saved". The liberal theologian Karl Barth taught yet another variation, that all men who have lived or will live were elected in Christ.

In contrast to all this error we must assert from the Bible that election is individual, personal, specific, and particular. God has made a distinction between some men and others. "Many be called, but few chosen" (Mat. 20:16); the apostle Paul (Rom. 11:7) distinguishes between "the election" and "the rest". Rom. 9 shows that there was personal election unto salvation within
the external election of Israel, "they are not all Israel who are of Israel" (9:6, 8). The names of the elect are said to be written in the book of life, while others are expressly said not to be written there, Rev. 17:8. They are a number which no man can number but are nevertheless known unto God.

The words used in the original Greek and Hebrew for election are personal, individual and particular. The main OT word for election bahar, expresses the idea of deliberately selecting someone or something after carefully considering the alternatives. The word implies a decided preference for, sometimes positive pleasure in, the object chosen. The OT also uses the
verb to know in the sense of love in relation to election e.g. Amos 3:2. When the NT speaks of foreknowledge it usually therefore means those who were foreloved. The NT always uses the verb to choose eklego in the middle voice, with a reflexive sense i.e. to 'choose out for oneself'.

The Canons of Dordt make it clear that "not all men are elect but that certain ones have not been elected" (I.15) and that the elect "a certain number of specific men" (I.7). The Westminster Confession refers to those predestined as "particularly and unchangeably designed, and their number so certain and definite that it cannot be either increased or diminished" (III.4.).

1. The Biblical Doctrine of Election is Undeniable

Scripture teaches election to everlasting life for individuals as distinguished from the external election of nations such as Israel under the Old Testament. It is said that there is no book in the Bible where election is not expressly stated, clearly implied or at least illustrated. It is not
therefore a marginal topic in Scripture, indeed the words "elected" and "chosen" in one of their forms are used well over one hundred times. Various other expressions are used to describe election, such as: 'purpose', 'foreknowledge', 'predestination', 'obtaining salvation', 'being ordained to eternal life', and 'being written in the book of life'.

Besides being undeniably stated in Scripture, it is also indisputably a work of God alone. We read of 'your election of God' (1 Thess. 1:4). 'He hath chosen us' (Eph. 1:4); He hath appointed us 'to obtain salvation' (1 Th. 5:9). Those chosen are called “His own elect” (Luke 18:7). Moreover, the Greek word for predestinate prohorizō, is only ever used with God as subject.

It is also undeniable that election is accomplished in eternity. “According as He hath chosen us in Him before the foundation of the world” (Eph. 1:4); “According to the eternal purpose which He purposed” (Eph. 3:11); “. . . according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim. 1:9).

Every Christian must therefore believe in a divine and eternal election or deny the very plainest expressions of Scripture. The puritan Christopher Love usefully defines election as “an act of God, whereby, from all eternity, He purposes within Himself, of His own pleasure and will, to bring a certain number of men unto salvation by Jesus Christ”. We have seen that it is an eternal act of God alone but there are further aspects of election to establish from this definition, viz. that election is solely of God's own pleasure and will, and that it is not generalised but concerns “a certain number of men”.

unconditional election: introduction

While all of the truths of the Word of God require a reverent and careful handling, the mysterious but glorious doctrine of predestination is one that demands the utmost care in our dealing with it. The Westminster Confession counsels that: “The doctrine of this high mystery of predestination is to be handled with special prudence and care”. We must have the right attitude towards election, as the Puritan Anthony Burgess wisely notes: “This truth may be handled either sinfully or profitably; sinfully as when it is treated only to satisfy curiosity, and to keep up a mere barren speculative dispute.... This point of election... is not to be agitated in a verbal and contentious way, but in a saving way, to make us tremble and to set us upon a more diligent and close striving with God in prayer, and all other duties”. Our first priority is to make sure of our salvation in Christ, only then can we truly appreciate election. You and I may have an interest in the doctrines of grace but what is that if we do not have the grace of the doctrines? We must all confess our need of a closer acquaintance believingly and experientially with this high and holy doctrine of God's sovereign grace. May the Most High enable us by His Spirit and grant to us true humility in seeking to consider this precious truth out of His Word.

In considering unconditional election, it is important to begin by defining accurately the full character of the biblical doctrine of election. The Arminian doctrine of election errs by denying that it is unconditional but it is just as possible to err fundamentally on other aspects of the doctrine of election even while holding to an unconditional election. I will seek therefore to establish briefly these aspects under 4 headings, and then to deal with unconditional election, its objections and implications in more depth under 4 separate headings. Since the letter U is significant for election as part of the TULIP acronym each of the headings begins with this letter.

1. Firstly I want us to notice that The Biblical doctrine of Election is Undeniable. However we interpret it, we cannot avoid the fact that it is there in the Bible.
2. My second heading is that The Biblical doctrine of Election is Ungeneralised. Some try to generalise away the particularity of election but Scripture teaches that there are a definite number only that are the objects of electing grace.
3. Then in the third place we will consider that The Biblical doctrine of Election emphasises Union with Christ. Christ is the focus of election and not simply the means to bring it into effect.
4. Fourthly, The Biblical doctrine of Election is Unchangeable. Nothing can change God's purpose in election.
5. Then we consider the crux of the The Biblical doctrine of Election – that it is Unconditional. Nothing outside of God can be regarded as the basis for election.
6. Sixthly, The Biblical doctrine of Election is Unsearchable. We must accept that it is mysterious and we cannot exhaustively fathom its depths.
7. The Biblical doctrine of Election is Unchallengable – there are many objections against this doctrine but none can be sustained when considered in the light of truth.
8. And Lastly, the Biblical doctrine of Election is Useful. It is full of spiritual profit for the Christian.