SERMON X

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DOCTRINE OF ELECTION

From: Sermons on Important Subjects – 1836 by Charles G Finney

And modernized by Cliff Collins

“Just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will” (Eph 1:4-5)

The subject of this message is the doctrine of election, and in discussing it; I will pursue the following, in order:

A. Show what this doctrine does not mean.

B. What this doctrine means.

C. That the doctrine of election is a doctrine of the Bible.

D. That it is a doctrine of reason.

E. Why the elected are elected.

F. When they were elected.

G. That this election is not a partial election.

H. There is no injustice in it.

I. That this election opposes no obstacle to the salvation of the non-elect.

J. That it is the best that could be done for the world.

K. That it does not eliminate the need to labor for the salvation of the elect.

L. That election is the only ground to encourage us to work for God.

M. How one may know he is elected.

A. Let me show you what this doctrine does not mean.

1. The doctrine of election does not mean that some will be saved no matter what their moral character is. We cannot assume that the elect will be saved no matter what they do.

2. The doctrine of election does not mean that the elect will be forced to go to heaven against their will.

3. The doctrine of election does not mean that there is any particular provision made in the atonement for their salvation that is not provided for the salvation of the non-elect.

4. The doctrine of election does not mean that the unconverted elect are any better than the non-elect.

5. The doctrine of election does not mean that God loves the unconverted elect any more than He loves the non-elect.

6. The doctrine of election does not mean that God created the non-elect for damnation, and cannot be saved no matter what they do or say.

B. However, the doctrine of election means that certain members of the human family are chosen to eternal salvation. Not only are they chosen as a whole, but as individuals. Every one of them will be saved.

C. This doctrine is taught in the Bible. It is clearly taught in the passage we just read. Peter directs his first epistle “To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time.” (I Peter 1:1-5)

The apostle Paul says, “Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began”. (1 Tim 1:9)

I will not waste your time reading any more passages of Scripture. I don’t know if any other doctrine of the Bible is more abundantly and unequivocally taught than this one. A lot of ingenuity has been exercised in explaining these passages to show that they do not teach election as I have stated it. But the way that so many theologians attempt to explain this doctrine away fully demonstrates that it cannot be explained away, and that the doctrine as it lies on the face of the Scriptures is that which is contained in the proposition I have stated, and that is, that a part of mankind is chosen to eternal life and salvation.

D. Election is a reasonable doctrine. Election will make sense to us if we first think about God’s foreknowledge. God must have foreknown who would and who would not be saved. Many people try to evade the conclusion that election exists, which comes from meditating on the omniscience of God. They say that just because God is omniscient does not mean that He actually knows everything that can be known any more than His being omnipotent proves that he does everything that can be done. They observe that His omnipotence is under the control of His wisdom, so that He only does what His wisdom directs; and He only exerts His omnipotence in those cases where wisdom calls it to act. Therefore, they maintain that the omniscience of God is likewise under the control of infinite wisdom, and although God might know everything there is to know, He actually knows only those things that are wise for Him to know.

This argument, if it can be called an argument, hardly deserves an answer. Nevertheless, since so many people rely on this argument and claim that it comes from sound and conclusive reasoning, I will simply respond by asking the following question. How could God know whether something was best to be known, without a previous knowledge of that thing? It is clear that He must first have a perfect knowledge of something before He could know whether it was wise or unwise to know it.

Peter affirms the foreknowledge of God by addressing Christians as elect according to the foreknowledge of God. Paul, in the eighth chapter of his epistle to the Romans, says, “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” (Rom 8:29-30)

If God foreknew whom He would save, He must have had some plan to save them. He must have planned that they should either be saved, or not be saved; otherwise, He would have no plan at all. It is unreasonable to believe that God had no plan, or planned that they should not be saved; therefore, He must have planned that they should be saved.

If any are to be saved, God must save them. If God saves them, He either chooses to save them, or chooses not to save them, or He chooses to have no choice about it. However, it is impossible that He should have no choice about it. It is a contradiction to say, that He knew what would occur and had no choice in the matter.

We may conclude that the doctrine of election exists from the unchangeableness of God. Suppose all of us are gathered around the judgment seat, suppose all His saints are gathered at His right hand, and now the final sentence is passed, and now God plans to take all His saints to heaven. Has God suddenly changed his mind? Is this decision new? Has He any new revelation on the subject? When did God first form this plan? "God is of one mind, and who can turn him?"

We can conclude that the doctrine of election exists from the fact that with God there is no past or future time, but that all eternity is present time to Him. The beginning and the end of time, all the events of time and eternity, past to present, the judgment day, and eternity beyond, with all their events, are present to His mind. The name, character, and eternal destiny of every creature are present to Him. It is a very unworthy view of God that presents Him as having no definite plan in relation to all the concerns of His infinite universe; indeed, it is virtually denying God, and robbing Him of the essential attributes of His nature.

If God does not know who will be saved, it is impossible that He should know that any would be saved. If He has planned to save His saints as a body, He must have planned to save them as individuals, for the body is made up of individuals.

E. Let me show you why they are elected.

1. It is not because the elect are any better by nature than anybody else. Paul says, “who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began”. (II Tim. 1:9)

2. Not because God desires the salvation of the elect more than the non-elect.

3. Not because Christ agreed to purchase some of humanity and suffered so much suffering for so much sin, and selected His elect from among men, just like we would choose from among a flock of sheep.

4. Not because He was partial towards the elect. There was nothing in the nature or character of men that led Him to make this distinction, and to choose some in preference to others.

Nor are we to suppose that God chose the elect without good reasons.

God must have had a good and substantial reason for choosing one man in preference to another. Some speak of election in such a way that gives us the idea that God acts arbitrarily, and election basically turns on a sovereignty that operates for reasons that are far beyond our understanding. But this is certainly not the doctrine of election. For although God has not told us why He has selected one individual over another, yet He has told us certain things from which we may justly conclude what the reasons are which led Him to this selection. The Scriptures inform us that God is good, yes infinitely good, and that He does good; and from the fact that He is infinitely good, we must conclude that He does all the good He can wisely do.

Moreover He asks, “what more could I have done for my vineyard that I have not done”. If God does not save all men, it must be because all men cannot be saved. It must be because the salvation of all men would require such a change in the administration of His government that it would generally do more harm than good in the universe. For if the salvation of all men would generally be wise and best for the glory of God and for the best interests of His kingdom, we may rest assured that all men would be saved. But it is a matter of fact that the conversion of all men would require a very different arrangement and administration of God’s government from what we now experience, in order to bring sufficient moral influence to bear on this world to turn all men to God. It is also easy to see that this change in the administration of God’s government might in many ways so disarrange the concerns of the universe, of the worlds that roll around His throne, that it would do more harm than good. It also follows, that if any part of mankind is saved, it is because God can wisely save them. In the best possible administration of His government, God can bring sufficient moral influence to bear on them to convert them. Now, the same amount of moral influence cannot be brought to bear on every individual of the human family. Nor can every individual experience similar circumstances in everything they do. This is a natural impossibility.

The elect then, must be those whom God foresaw could be converted under the wisest administration of His government.

God administers His government in a way that would benefit all worlds by exerting just the right amount of moral influence on every individual to produce the greatest good to His divine kingdom. God foresaw that certain individuals would, with the wisest amount of moral influence, be reclaimed and sanctified, and for this reason they were chosen to eternal life. This does not mean that He foresaw that some men would be better by nature than others, and that because of this, they could be more easily turned to God; but that circumstances would dictate that it would be wise in God and in the administration of His government, to bring enough moral influence to bear on them to subdue their opposition and to save their souls.

F. I will now show you when the election was made.

The apostle Paul says it was before the world began, or from eternity past. It must have been when the plan of God was settled in His mind, and the present mode of administration was formulated. Some believe that men are not elected until they are converted, and they confuse election with conversion. But this is neither reasonable nor scriptural. Christ will say to His saints on the judgment day; “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” (Matt 25:34) Certainly, it is unreasonable to suppose that an unchangeable God has changed His mind concerning an individual, that suddenly God has made a new choice, and elected that person to eternal life when He sees that individual converted.

G. Let me now show you that this election is not partial.

Now partiality is undue bias or favor towards one individual or party. Partiality is based on some interest or prejudice; some particular liking we have for one individual more than for others. I have already shown that election does not turn on anything in the character of the elect, or any particular prejudice or partiality, which God has in their favor. The question of their election did not turn on anything in the elect, but on the best interests of His government. In electing them, God did not look over the human family to see whom He loved best, but on whom in the wisest administration of His government He could administer enough moral influence on those individuals to save them. This is not partiality. It was a high and holy regard for the interests of His kingdom that led to their election.

H. There is no injustice in this.

God was under obligation to no one. He would have been perfectly just to send the entire human race to hell. The doctrine of election will damn no one. By treating the non-elect according to what they deserve He does them no injustice. Surely, God’s exercising grace in the salvation of the elect is no act of injustice to the non-elect. We will see that this is true if we take into consideration the fact that the only reason why the non-elect will not be saved is because they consistently refuse salvation. God offers mercy to everybody. The atonement is sufficient for everyone. All may come and all are under an obligation to be saved. God strongly desires their salvation and does all that He wisely can do to save them. Why then should anyone think that the doctrine of election is unjust?

I. Election is not an obstacle to the salvation of the non-elect.

The choice of some to eternal life, on the ground that they can be converted under the wisest administration of God’s government, is by no means throwing any obstacles in the way of the conversion of the non-elect; for with the non-elect God uses all the means that are consistent with wisdom to reclaim and save them. The conversion of the elect, instead of being an obstacle in the way of the non-elect, is a powerful incentive for the non-elect to turn and live. The conversion of the elect, because of the relationship they have with the non-elect, is one of the most powerful motives that could be presented for converting the non-elect.

J. This is the best that God could do for the inhabitants of this world.

It is reasonable to conclude from the infinite unselfish love of God that the plan of His government includes the salvation of more souls than could have been saved under any other method of administration. This is true because infinite unselfish love must prefer a greater to a lesser good. To suppose that God would prefer a method of administration that would accomplish the salvation of fewer people than could be saved under some other method would be to accuse God of a lack of love. It is no doubt true that He could change the course of events as to save other individuals than He does, or to convert more in one particular neighborhood, or more in a particular family, or in a nation, or at one particular time, than He does.

Suppose there is a man in this city, who has so strongly entrenched himself in error that there is only one man in the entire country who is so familiar with his refuges of lies that he could answer his objections and rout him from his hiding-places. It is possible that if this individual could be brought in contact with him he will be converted. However, if God is using this person in some distant part of His vineyard, removing him from that field of labor to this city might not, on the whole be in the best interest of God's kingdom because more may never receive salvation if he traveled here, than would be converted if he continued to minister in his own neighborhood.

God has in view the overall good of His entire kingdom. He works on a vast and comprehensive scale. He is not partial toward certain individuals, but He moves forward in the administration of His government with His eye on the general good, planning to convert the greatest number of people possible, and produce the greatest amount of happiness within His kingdom.

K. Election does not eliminate the need for us to use the proper means to convert the elect. They are chosen to salvation through the sanctification of the spirit and belief of the truth. As a result, they must hear, believe, and obey the truth. If the end is to be accomplished, the necessary means must be used. Lets say that God chose a certain person to be a farmer. This would not be an excuse to avoid doing any of the work necessary for producing a crop, like not planting because he feels that if he is to have a crop he will have it whether he sows his land or not. Would a sick man neglect to do whatever is necessary to regain his health because he knows that God has numbered his days, and God knows whether he will die or not? Certainly not! If a farmer is going to have a crop, he must sow his field and take the necessary steps to produce a harvest. If the sick man is to live, the means required for his recovery must be used. The same is true in the salvation of sinners, if the proper steps are not taken, not even the elect can be saved, and people who neglect the means will never make their calling and election sure. (See Rom 10:13-17)

L. The doctrine of election provides the only ground for encouraging people to take the proper steps for the salvation of sinners.

We know that the carnal mind is enmity against God. (Rom 8:7) We know that sinners are completely opposed to the way of salvation. We know that they hate the Gospel and all the efforts that are made to save them. What encouragement could we have to preach the Gospel if it wasn’t for the fact that we know that God has chosen some to eternal life, that many or all who listen to us may be chosen to eternal life, and that His providence has brought you here with the purpose of reaching you with the arrows of His truth. This consideration encourages me to preach to you the word of life.

M. Do you know how we can know who is elected?

The elected who are already converted can be known by their character and conduct. They demonstrate that their election is real by obeying God. Those that are unconverted can settle the question of whether he is elected or not right now. Today, you can have the most satisfactory evidence whether you belong to that happy number. If you will submit yourselves to God right now, you may know that you are elected. But every hour you don’t submit, the evidence that you are not elected increases.

INFERENCES AND REMARKS

1) Foreknowledge and election are consistent with free will, and, in fact, they are based on it. The elect were chosen to eternal life because God foresaw that, in the perfect exercise of their free will, they could be induced to repent and embrace the Gospel.

2). Do you see why so many people are opposed to the doctrine of election, and try to explain it away?

First, they misunderstand the doctrine of election, and secondly they draw false conclusions from it. They believe that it means that the elect will be saved no matter what they do. They also conclude from the doctrine of election that there is no possibility that the non-elect can be saved. Their understanding of election would encourage the elect to persevere in sin, knowing that their salvation was sure; and their conclusion would drive the non-elect to despair on the ground that for them to make efforts to be saved would be useless. As they understand it, both their doctrine and their conclusions are false. For election does not secure the salvation of the elect regardless of their character and conduct; nor does it throw any obstacle in the way of the salvation of the non-elect.

3). The proper view of election provides no ground for presumption on one hand, or for despair on the other hand.

None of us can justly say, “If I am to be saved, I shall be saved, no matter what I do”. Nor can anyone say, “If I am to be damned, I shall be damned, no matter what I do”. But the question, as far as we are concerned, depends entirely on our choice. Sinners, your salvation, or your damnation is as totally dependant on your own choice, as if God neither knew nor planned anything about it.

4). This doctrine lays no foundation for a controversy with God. But, rather, this doctrine lays a broad foundation for gratitude, both on the part of the elect and the non-elect. The elect certainly have good reason to thank God that they are elected. Oh what a thought, to have your name written in the Lamb’s Book of Life, to be chosen by God to be an heir of eternal salvation, to be adopted into His family, to be destined to enjoy His presence, and to bathe your soul in the boundless ocean of His love forever and ever. But the non-elect are required to thank God also. You should be grateful for every one who receives salvation. If everyone were lost, God would still be just. And if any of your neighbors or friends, or anybody in this dying world receives the gift of eternal life, you should be grateful and render everlasting thanks to God.

5). The non-elect may often enjoy as great or greater privileges than the elect. Many people have lived and died under the sound of the gospel. Many people have enjoyed all the means of salvation during a long life, and have, after all that, died in their sins, while others have been converted the first time they heard the Gospel. This difference is not because the elect always have more of the striving of the Holy Spirit than the non-elect. Many who die in their sins appear to have been convicted for most of their lives. They have often been deeply impressed with a sense of their sins and the value of their souls. But they have strongly entrenched themselves under a refuge of lies, have loved the world and hated God, and that fought their way through all the obstacles that were thrown around them to block their way to death, and have literally forced their way to the gates of hell.

6). Why should the doctrine of election be made an obstacle in the way of sinners? Election does not turn the purposes and plans of God into a stumbling block. And yet, in everything else but the subject of religion, God's purposes and designs are settled and have an absolute influence. God has certainly designed the day and circumstances of your death and whether your soul shall be saved. This is not only mentioned in the Bible, but it is also a doctrine of reason. What would you say if you got home from this meeting and you were called out to visit a neighbor who was sick? And when you arrive, you discover that he will neither eat nor drink, and that he is dying of starvation. When you ask him about his conduct, he calmly replies that he believes in God’s sovereignty, foreknowledge, election, and decrees. And so his days are numbered, the time and circumstances of his death has been settled, he can't die before or after his time, and so all the efforts he could make would not change the time of his death one minute. He says, “It doesn't matter what I do, I won't die until God's time”. You try to rebuke his conclusions, showing his abuse and perversion of God's decreed doctrine, but he accuses you of being a heretic, and of not believing in Divine sovereignty.

Now if you saw someone reasoning and acting like this on worldly subjects, you would say that he was crazy. If farmers, mechanics, and merchants reasoned like this concerning their worldly business, they would be considered mentally unstable.

7). The perversion and abuse of this doctrine clearly illustrates the madness of the human heart, and its total opposition to the terms of salvation. The fact that God foreknows and has plans concerning every other event should not be an excuse for remaining idle or worse than idle on these subjects. But it is where their duty to God is concerned that they seize the Scriptures and twist them to their own destruction. How impressively does this fact bring out the demonstration that sinners want an excuse for disobeying God, that they look for and seek an excuse for living in sin, and that they seek opportunities to make war on their Maker?

8). I have said that the question is so open for your decision; that you are so perfectly free to exercise your free will; that it is as if God neither knew nor planned anything concerning your salvation. Suppose there was a great famine in this city, and that the richest man, Mr. John J. Wealthy was the only one who had enough food to feed everybody. He was unselfish, kind, and loving, a liberal-minded man, willing to supply the whole city with food free of charge. Now suppose there existed a universal and most unreasonable prejudice against him, so universal that when he advertised in the daily papers that his store-houses were open, that whosoever would might come and receive free food, they all made excuses and stubbornly refused to accept his offer. Now suppose that he hired all the truck drivers he could find to carry the food around the city, and stop at every door. Still they united against him and would rather die than be indebted to him for food. Many had said so many evil things against him that they were completely ashamed to feel and acknowledge that they really needed his food. Others were so much under the influence of the people, that they were unwilling to offend them, and so strong was the tide of public sentiment, that no one had the moral courage to break free from the multitude and accept that free gift of life.

Now suppose that Mr. Wealthy knew beforehand the state of the public mind, that all the citizens hated him, and would rather die than be indebted to him for life. Suppose he also knew from the beginning that there were certain arguments that he could bring to bear on certain individuals that would change their minds, and that he should urge them with these considerations until they had given up their opposition, had most thankfully accepted his gift of food, and were saved from death. Suppose he used all the arguments and means that he wisely could to persuade the rest, but that in spite of all his unselfish efforts they stuck to their resolution and would rather die than submit to his proposals. Now suppose he knew from the beginning every detail of this whole matter, would not the question of life and death be as entirely open for the decision of every individual as if he knew nothing about it?

9). Some may ask why does God share His gospel with the non-elect, if He is certain they will not accept? I answer because God desires that they should be without excuse. He will demonstrate His willingness and their stubborn refusal before the entire universe. He will rid His garments of their blood; and although He knows that their rejection of His offer will only enhance their guilt and aggravate their deep damnation, still He will make the offer, since there is no other way in which to illustrate His infinite willingness to save them, and their perverse and stubborn rejection of His grace.

10). Finally, God requires you to give all diligence to make your calling and election sure. In choosing His elect, please understand, that God has thrown the responsibility of your being saved on you, that everything depends on your consent to His terms. You are all perfectly able to give your consent, and, right now, you are all perfectly able to grab hold of eternal life. No matter what your decision is, no election can save you, and no reprobation can damn you. “The Spirit and the bride say, ‘come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. And whoever desires, let him take the water of life freely.” (Rev. 22:17) The responsibility is yours. God does all that He wisely can, and challenges you to show what more He could do that He has not already done. If you go to hell, you must go stained with your own blood. God is clear. Angels are clear. To your own master you stand or fall. Mercy waits, the Spirit strives. Jesus stands at the door and knocks. Do not then pervert this doctrine, and make it an occasion of stumbling until you are in the depths of hell. Come. Come right now as we pray.