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Sermons #41, 42 New Park Street Pulpit 1
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UNCONDITIONAL ELECTION
NOS. 41, 42
A SERMON DELIVERED ON SABBATH MORNING, SEPTEMBER 2, 1855,
BY THE REV. C H. SPURGEON,
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 has 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.”
2Th_2:13, 2Th_2:14.
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-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. 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, you bald-head; go up, you 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 today. Instead of
being a reflection on yourself, it is an honor to your judgment and shows that you are improving in the knowledge of the
Truth of God. Do not be ashamed to learn and to cast aside your old doctrines and views. But take up that which you
may more plainly see to be in the Word of God. And 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 first and God’s minister must lie underneath it.
We must not stand on the Bible to preach-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 introduction.
Now, first. I shall speak a little concerning the truthfulness of this doctrine-“God has from the beginning chosen
you to salvation.” Secondly, I shall try to prove that this election is absolute-“He has from the beginning chosen you to
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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 has from the beginning chosen you.” Fourthly, it is personal-“He has 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 is 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 hominen-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
has continually decreed by His counsel secret to us, to deliver from curse and damnation those whom He has chosen in
Christ out of mankind and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they
which are endued with so excellent a benefit of God are called according to God’s purpose by His Spirit working in due
season: they through grace obey the calling: they are justified freely: they are made sons of God by adoption: they are
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 is 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 has chosen
His people unto eternal life. I am not so desperately enamored, 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 before saw 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 honorable 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 Brothers and Sisters-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-Baptist Confession of Faith-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
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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, has
chosen in Christ unto everlasting glory out of His mere free grace and love, without any other thing in the creature as
condition or cause moving Him hereunto.”
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 while 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, yes, and even by our
own Brothers and Sisters 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. They are our friends. They are the witnesses of truth and they
stand by us. With these for us, we will not say that we stand alone, but we may exclaim, “Lo, God has 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 of God 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 there-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 call 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 has chosen, He has shortened the days.”
“False Christs and false prophets shall rise and shall show 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 parts
of the earth to the uttermost part of Heaven.”-Mar_13:20, Mar_13:22, Mar_13:27. “Shall not God avenge His own elect who cry day
and night unto Him, though He bear long with them?”-Luk_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. Nowadays 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 that many who call themselves Believers have gone to rank Antinomianism. But not
withstanding this, why should I be ashamed of it, if men 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.”
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But now for the verses that will positively prove the doctrine. Open your Bibles and turn to Joh_15:16 and there
you will see that Jesus Christ has chosen His people, for He says, “You have not chosen Me, but I have chosen you and
ordained you, that you should go and bring forth fruit and that your fruit should remain: that whatsoever you shall ask
of the Father in My name, He may give it you.” Then in the 19th verse, “If you were of the world, the world would love
his own, but because you are not of the world, but I have chosen you out of the world, therefore the world hates you.”
Then in the 17th chapter and the 8th and 9th verses, “For I have given unto them the words which You gave Me; and they
have received them and have known surely that I came out from You and they have believed that You did send Me. I pray
for them: I pray not for the world, but for them which You have given Me for they are Yours.”
Turn to Act_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 Rom_8:1-39, 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 firstborn 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 is 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 calls; 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 Rom_11:7-“What then? Israel has not obtained that which he seeks for; but the election has
obtained it and the rest were blinded.” In the 6th 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 1 Corinthians
1:26-29: “For you see your calling, Brethren, how that not many wise men after the flesh, not many mighty, not many
noble are called: but God has chosen the foolish things of the world to confound the wise; and God has 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,
has God chosen, yes and things which are not, to bring to nothing things which are: that no flesh should glory in His
presence.”
Again, remember the passage in 1Th_5:9-“God has 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? What shall we say to those
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? Can you, O Rejecter, cast it out of the Bible? Can you take the penknife of Jehudi
and cut it out of the Word of God?
Would you be like the women at the feet of Solomon and have the child rent in halves that you might have your half?
Is it not here in Scripture? And is it not your duty to bow before it and meekly acknowledge what you understand not-
to receive it as the Truth even though you could 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-“But, O man, who are you that replies against God? Shall the thing formed say to Him that formed it, Why
have you made me thus? Has not the potter power over the clay of the same lump to make one vessel unto honor and
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another unto dishonor?” Who is he that shall say unto his father, “What have you begotten? . . . or unto his mother,
“What have you brought forth?” “I am the Lord-I form the light and create darkness. I, the Lord, do all these things.
Who are you that replies against God? Tremble and kiss His rod; bow down and submit to His scepter; impugn not His
justice and arraign not His acts before your 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 someone, “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? 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 it 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. You 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 you. God gives liberally to all those who
desire-but 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? 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 these 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 has 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. Will anyone 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.
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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 if a saint should be as holy and devout as Paul? What if he
should be as bold as Peter, or as loving as John? Still he could claim nothing but what he received 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 are jewels of our 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-
“I the chief of sinners am;
Jesus died for me.”
Our only hope, our only plea, still hangs on grace as exhibited in the Person of Jesus Christ. And I am sure we must utterly
reject and disregard all thought that our graces, which are gifts of our Lord, which are His right hand planting,
could have ever caused His love. And we ever must sing-
“What was there in us that could merit esteem
Or give the Creator delight?
It was even so, Father, we ever must sing,
Because it seemed good in Your sight”
“He will have mercy on whom He will have mercy.” He saves because He will save. And if you ask me why He saves me, I
can only say because He would do it. Is there anything in me that should recommend me to God? No. I lay aside everything.
I had nothing to recommend me. When God saved me I was the most abject, lost and ruined of the race. I lay before
Him as an infant in my blood. Verily, I had no power to help myself. O how wretched did I feel and know myself to
be! It you had something to recommend you to God, I never had. I will be content to be saved by grace, unalloyed, pure
grace. I can boast of no merits. If you can do so, still I cannot. I must sing-
“Free grace alone from the first to the last
Has won my affection and held my soul fast.”
III. Then, thirdly, this election is ETERNAL. “God has from the beginning chosen you unto eternal life.” Can any
man tell me when the beginning was? Years ago we thought the beginning of this world was when Adam came upon it.
But we have discovered that thousands of years before that God was preparing chaotic matter to make it a fit abode for
man, putting races of creatures upon it who might die and leave behind the marks of His handiwork and marvelous skill
before He tried His hand on man. But that was not the beginning, for Revelation points us to a period long before this
world was fashioned-to the days when the morning stars were begotten-when, like drops of dew, from the fingers of
the morning stars and constellations fell trickling from the hand of God. When, by His own lips, He launched forth ponderous
orbs. When with His own hand He sent comets, like thunderbolts, wandering through the sky to find one day
their proper sphere.
We go back to years gone by, when worlds were made and systems fashioned, but we have not even approached the
beginning yet. Until we go to the time when all the universe slept in the mind of God as yet unborn-until we enter the
eternity where God the Creator lived alone, everything sleeping within Him, all creation resting in His mighty gigantic
thought-we have not guessed the beginning. We may go back, back, back, ages upon ages. We may go back, if we
might use such strange words, whole eternities and yet never arrive at the beginning. Our wings might be tired, our
imagination would die away. Could it outstrip the lightnings flashing in majesty, power and rapidity, it would soon
weary itself before it could get to the beginning.
But God from the beginning chose His people. When the unnavigated ether was yet unfanned by the wing of a single
angel, when space was shoreless, or else unborn when universal silence reigned and not a voice or whisper shocked the
solemnity of silence. When there was no being and no motion, no time and nothing but God Himself, alone in His
eternity-when without the song of an angel, without the attendance of even the cherubim-long before the living
creatures were born, or the wheels of the chariot of Jehovah were fashioned-even then, “in the beginning was the
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Word,” and in the beginning God’s people were one with the Word and “in the beginning He chose them into eternal
life.”
Our election, then, is eternal. I will not stop to prove it, I only just run over these thoughts for the benefit of young
beginners that they may understand what we mean by eternal, absolute election.
IV. And, next, the election is PERSONAL. Here again, our opponents have tried to overthrow election by telling us
that it is an election of nations-and not of people. But here the Apostle says, “God has from the beginning chosen
you.” It is the most miserable shift on earth to make out that God has not chosen persons but nations, because the very
same objection that lies against the choice of persons lies against the choice of a nation. If it were not just to choose a
person it would be far more unjust to choose a nation, since nations are but the union of multitudes of persons. To choose
a nation seems to be a more gigantic crime-if election is a crime-than to choose one person.
Surely to choose ten thousand would be reckoned to be worse than choosing one-to distinguish a whole nation
from the rest of mankind seems to be a greater extravaganza in the acts of Divine Sovereignty than the election of one
poor mortal and leaving out another. But what are nations but men? What are whole peoples but combinations of
different units? A nation is made up of that individual, and that, and that. And if you tell me that God chose the Jews, I
say then, He chose that Jew and that Jew and that Jew. And if you say He chooses Britain, then I say He chooses that
British man and that British man and that British man.
So that it is the same thing after all. Election then is personal-it must be so. Everyone who reads this text and
others like it, will see that Scripture continually speaks of God’s people one by one and speaks of them as having been the
special subjects of election-
“Sons we are through God’s election,
Who in Jesus Christ believe;
By eternal destination
Sovereign Grace we here receive.”
We know it is personal election
V. The other thought is-for my time flies too swiftly to enable me to dwell at length upon these points-that election
produces GOOD RESULTS. “He has from the beginning chosen you unto sanctification of the Spirit and belief of
the Truth.” How many men mistake the doctrine of election altogether! And how my soul burns and boils at the recollection
of the terrible evils that have accrued from the spoiling and the wresting of that glorious portion of God’s glorious
Truth!
How many are there who have said to themselves, “I am elect,” and have sat down in sloth and worse than that! They
have said, “I am the elect of God,” and with both hands they have done wickedness. They have swiftly run to every
unclean thing because they have said, “I am the chosen child of God, irrespective of my works, therefore I may live as I
like and do what I like.” O, Beloved! Let me solemnly warn everyone of you not to carry the truth too far-or, rather
not to turn the truth into error, for we cannot carry it too far. We may overstep the truth-we can make that which was
meant to be sweet for our comfort a terrible mixture for our destruction.
I tell you there have been thousands of men who have been ruined by misunderstanding election-who have said,
“God has elected me to Heaven and to eternal life”-but they have forgotten that it is written, God has elected them
“through sanctification of the Spirit and belief of the Truth.” This is God’s election-election to sanctification and to
faith. God chooses His people to be holy and to be Believers. How many of you here, then, are Believers? How many of
my congregation can put their hands upon their hearts and say, “I trust in God that I am sanctified”? Is there one of you
who says, “I am elect”?
One of you says, “I trust I am elect”-but I jog your memory about some vicious act that you committed during the
last six days. Another of you says, “I am elect”-but I would look you in the face and say, “Elect? You are a most cursed
hypocrite and that is all you are.” Others would say, “I am elect”-but I would remind them that they neglect the mercy
seat and do not pray. Oh, Beloved! Never think you are elect unless you are holy. You may come to Christ as a sinner but
you may not come to Christ as an elect person until you can see your holiness. Do not misconstrue what I say-do not
say, “I am elect,” and yet think you can be living in sin.
That is impossible. The elect of God are holy. They are not pure, they are not perfect, they are not spotless-but
taking their life as a whole they are holy persons. They are marked and distinct from others-and no man has a right to
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conclude himself elect except in his holiness. He may be elect and yet lying in darkness but he has no right to believe it.
No one can say it, if there is no evidence of it. The man may live one day but he is dead at present. If you are walking in
the fear of God, trying to please Him and to obey His Commandments, doubt not that your name has been written in the
Lamb’s Book of Life from before the foundation of the world.
And, lest this should be too high for you, note the other mark of election, which is faith-belief of the Truthof God.
Whoever believes God’s Truth and believes on Jesus Christ is elect. I frequently meet with poor souls who are fretting and
worrying themselves about this thought-“What if I should not be elect!” “Oh, Sir,” they say, “I know I put my trust in
Jesus. I know I believe in His name and trust in His blood. But what if I should not be elect?” Poor dear creature! You do
not know much about the Gospel or you would never talk so, for he that believes is elect. Those who are elect, are elect
unto sanctification and unto faith. If you have faith you are one of God’s elect. You may know it and ought to know it
for it is an absolute certainty.
If you, as a sinner, look to Jesus Christ this morning and say-
“Nothing in my hands I bring,
Simply to Your Cross I cling,”
you are elect. I am not afraid of election frightening poor saints or sinners. There are many divines who tell the enquirer,
“election has nothing to do with you.” That is very bad, because the poor soul is not to be silenced like that. If you could
silence him so it might be well-but he will think of it, he can’t help it. Say to him then, if you believe on the Lord Jesus
Christ you are elect. If you will cast yourself on Jesus, you are elect. I tell you-the chief of sinners-this morning-I
tell you in His name-if you will come to God without any works of your own, cast yourself on the blood and righteousness
of Jesus Christ-if you will come now and trust in Him, you are elect-you were loved of God from before the
foundation of the world, for you could not do that unless God had given you the power and had chosen you to do it.
Now you are safe and secure if you do but come and cast yourself on Jesus Christ and wish to be saved and to be loved
by Him. But think not that any man will be saved without faith and without holiness. Do not conceive, my Hearers, that
some decree, passed in the dark ages of eternity will save your souls, unless you believe in Christ. Do not sit down and
fancy that you are to be saved without faith and holiness. That is a most abominable and accursed heresy and has ruined
thousands.
Lay not election as a pillow for you to sleep on, or you may be ruined. God forbid that I should be sewing pillows
under armholes that you may rest comfortably in your sins. Sinner! There is nothing in the Bible to palliate your sins.
But if you are condemned, O Man! If you are lost, O Woman! You will not find in this Bible one drop to cool your
tongue, or one doctrine to palliate your guilt. Your damnation will be entirely your own fault and your sin will richly
merit it-because you believe not you are condemned. “You believe not because you are not of My sheep. You will not
come to Me that you might have life.”
Do not fancy that election excuses sin-do not dream of it-do not rock yourself in sweet complacency in the
thought of your irresponsibility. You are responsible. We must give you both things. We must have Divine Sovereignty
and we must have man’s responsibility. We must have election, but we must ply your hearts-we must send God’s Truth
at you. We must speak to you and remind you of this, that while it is written, “In Me is your help,” yet it is also written,
“O Israel, you have destroyed yourself.”
VI. Now, lastly, what are the true and legitimate tendencies of right conceptions concerning the doctrine of election?
First, I will tell you what the doctrine of election will make saints do under the blessing of God. And, secondly what it
will do for sinners if God blesses it to them.
First, I think election, to a saint, is one of the most stripping doctrines in all the world-to take away all trust in the
flesh or all reliance upon anything except Jesus Christ. How often do we wrap ourselves up in our own righteousness and
array ourselves with the false pearls and gems of our own works and doings? We begin to say, “Now I shall be saved,
because I have this and that evidence.” Instead of that, it is naked faith that saves-that faith and that alone unites to the
Lamb irrespective of works, although it is productive of them.
How often do we lean on some work other than that of our own Beloved Jesus and trust in some might, other than
that which comes from on High? Now if we would have this might taken from us we must consider election. Pause, my
Soul, and consider this. God loved you before you had a being. He loved you when you were dead in trespasses and sins
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and sent His Son to die for you. He purchased you with His precious blood before you could say His name. Can you then
be proud?
I know nothing, nothing again, that is more humbling for us than this doctrine of election. I have sometimes fallen
prostrate before it when endeavoring to understand it. I have stretched my wings and, eagle-like, I have soared towards
the sun. Steady has been my eye and true my wing for a season. But, when I came near it and the one thought possessed
me-“God has from the beginning chosen you unto salvation,” I was lost in its lustre. I was staggered with the mighty
thought-and from the dizzy elevation down came my soul, prostrate and broken, saying, “Lord, I am nothing, I am
less than nothing. Why me? Why me?”
Friends, if you want to be humbled, study election, for it will make you humble under the influence of God’s Spirit.
He who is proud of his election is not elect-and he who is humbled under a sense of it may believe that he is. He has
every reason to believe that he is, for it is one of the most blessed effects of election that it helps us to humble ourselves
before God.
Once again-Election in the Christian should make him very fearless and very bold. No man will be so bold as he
who believes that he is elect of God. What cares he for man if he is chosen of his Maker? What will he care for the pitiful
chirpings of some tiny sparrows when he knows that he is an eagle of a royal race? Will he care when the beggar points at
him-when the blood royal of heaven runs in his veins? Will he fear if all the world stand against him? If earth be all in
arms abroad, he dwells in perfect peace-for he is in the secret place of the tabernacle of the Most High, in the great
pavilion of the Almighty.
“I am God’s,” he says, “I am distinct from other men. They are of an inferior race. Am I not noble? Am I not one of
the aristocrats of Heaven? Is not my name written in God’s Book?” Does he care for the world? No-like the lion that
cares not for the barking of the dog, he smiles at all his enemies-and when they come too near him, he moves himself
and dashes them to pieces. What cares he for them? He walks about them like a colossus-while little men walk under
him and understand him not.
His brow is made of iron, his heart is of flint-what does he care for man? No-if one universal hiss came up from
the wide world, he would smile at it, for he would say-
“He that has made his refuge God,
Shall find a most secure abode.”
I am one of His elect. I am chosen of God and precious-and though the world cast me out, I fear not. Ah, you timeserving
professors, some of you will bend like the willows. There are few oaken-Christians nowadays that can stand the
storm-and I will tell you the reason. It is because you do not believe yourselves to be elect. The man who knows he is
elect will be too proud to sin-he will not humble himself to commit the acts of common people.
The believer in God’s Truth will say, “I compromise my principles? I change my doctrines? I lay aside my views? I
hide what I believe to be true? No! Since I know I am one of God’s elect, in the very teeth of all men I shall speak God’s
Truth, whatever man may say.” Nothing makes a man so truly bold as to feel that he is God’s elect. He shall not quiver,
he shall not shake-who knows that God has chosen him.
Moreover, election will make us holy. Nothing under the gracious influence of the Holy Spirit can make a Christian
more holy than the thought that he is chosen. “Shall I sin,” he says, “after God has chosen me? Shall I transgress after
such love? Shall I go astray after so much loving kindness and tender mercy? No, my God, since You have chosen me, I
will love You. I will live to You-
“Since You, the everlasting God,
My Father are become.”
I will give myself to You to be Yours forever, by election and by redemption, casting myself on You and solemnly
consecrating myself to Your service.
And now, lastly, to the ungodly. What says election to you? First, you ungodly ones, I will excuse you for a moment.
There are many of you who do not like election and I cannot blame you for it, for I have heard those preach election who
have sat down and said, “I have not one word to say to the sinner.” Now, I say you ought to dislike such preaching as
that and I do not blame you for it. But, I say, take courage, take hope, O you Sinner, that there is election!
So far from dispiriting and discouraging you, it is a very hopeful and joyous thing that there is an election. What if I
told you perhaps none can be saved, none are ordained to eternal life? Would you not tremble and fold your hands in
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hopelessness and say, “Then how can I be saved, since none are elect?” But, I say, there is a multitude of elect, beyond all
counting-a host that no mortal can number. Therefore, take heart, poor Sinner! Cast away your despondency-may
you not be elect as well as any other?-for there is a host innumerable chosen! There is joy and comfort for you!
Then, not only take heart, but go and try the Master. Remember, if you were not elect, you would lose nothing by it.
What did the four lepers say? “Let us fall unto the host of the Syrians, for if we stay here we must die and if we go to them
we can but die.” O Sinner! Come to the Throne of electing mercy! You may die where you are. Go to God-and, even
supposing He should spurn you, suppose His uplifted hand should drive you away-a thing impossible-yet you will
not lose anything. You will not be more damned for that. Besides, supposing you are damned, you would have the satisfaction
at least of being able to lift up your eyes in Hell and say, “God, I asked mercy of You and You would not grant it.
I sought it, but You did refuse it.”
That you shall never say, O Sinner! If you go to Him and ask Him, you shall receive-for He never has spurned one
yet! Is not that hope for you? What though there is an allotted number, yet it is true that all who seek belong to that
number. Go and seek-and if you should be the first one to go to Hell, tell the devils that you did perish thus-tell the
demons that you are a castaway after having come as a guilty sinner to Jesus. I tell you it would disgrace the Eternal-
with reverence to His name-and He would not allow such a thing. He is jealous of His honor and He could not allow a
sinner to say that.
But ah, poor Soul! Do not think thus, that you can lose anything by coming. There is yet one more thought-do
you love the thought of election this morning? Are you willing to admit its justice? Do you say, “I feel that I am lost. I
deserve it and if my brother is saved I cannot murmur. If God destroys me, I deserve it, but if He saves the person sitting
beside me, He has a right to do what He will with His own and I have lost nothing by it.”
Can you say that honestly from your heart? If so, then the doctrine of election has had its right effect on your spirit
and you are not far from the kingdom of Heaven. You are brought where you ought to be, where the Spirit wants you to
be-and being so this morning, depart in peace! God has forgiven your sins. You would not feel that if you were not
pardoned-you would not feel that if the Spirit of God were not working in you. Rejoice, then, in this! Let your hope
rest on the Cross of Christ. Think not on election, but on Christ Jesus. Rest on Jesus-Jesus first, last and without end.
Adapted from The C.H. Spurgeon Collection, Version 1.0, Ages Software, 1.800.297.4307