1. STATEMENT OF THE DOCTRINE

The doctrine of Election is to be looked upon as only a particular application of the general doctrine of Predestination or Foreordination as it relates to the salvation of sinners; and since the Scriptures are concerned mainly with the redemption of sinners, this part of the doctrine is naturally thrown up into a place of special prominence. It partakes of all the elements of the general doctrine; and since it is the act of an infinite moral Person, it is represented as being the eternal, absolute, immutable, effective determination by His will of the objects of His saving operations. And no aspect of this elective choice is more constantly emphasized than that of its absolute sovereignty.

The Reformed Faith has held to the existence of an eternal, divine decree which, antecedently to any difference or desert in men themselves separates the human race into two portions and ordains one to everlasting life and the other to everlasting death. So far as this decree relates to men it designates the counsel of God concerning those who had a supremely favorable chance in Adam to earn salvation, but who lost that chance. As a result of the fall they are guilty and corrupted; their motives are wrong and they cannot work out their own salvation. They have forfeited all claim upon God's mercy, and might justly have been left to suffer the penalty of their disobedience as all of the fallen angels were left. But instead the elect members of this race are rescued from this state of guilt and sin and are brought into a state of blessedness and holiness. The non-elect are simply left in their previous state of ruin, and are condemned for their sins. They suffer no unmerited punishment, for God is dealing with them not merely as men but as sinners.

The Westminster Confession states the doctrine thus: "By the decree of God, for the manifestation of His glory, some men and angels are predestinated to everlasting life, and others are foreordained to everlasting death.

"These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished.

"Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, hath chosen in Christ, unto everlasting glory, out of His mere grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto; and all to the praise of His glorious grace.

"As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Whereby they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season; are justified, adopted, sanctified, and kept by His power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

"The rest of mankind, God was pleased, according to the unsearchable counsel of His will, whereby He extendeth or withholdeth mercy as He pleaseth, for the glory of His sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice." ³⁹³⁹    Ch. III, sections III-VII.

It is important that we shall have a clear understanding of this doctrine of divine Election, for our views in regard to it determine our views of God, man, the world, and redemption. As Calvin rightly says, "We shall never be clearly convinced as we ought to be that our salvation flows from the fountain of God's free mercy, till we are acquainted with this eternal election, which illustrates the grace of God by this comparison, that He adopts not all promiscuously to the hope of salvation but gives to some what he refuses to others. Ignorance of this principle evidently detracts from the divine glory, and diminishes real humility."⁴⁰⁴⁰    Institutes, Book III, Ch. XXI, sec. I. Calvin admits that this doctrine arouses very perplexing questions in the minds of some, for, says he, "they consider nothing more unreasonable than that of the common mass of mankind, some should be predestinated to salvation; and others to destruction."

The Reformed theologians consistently applied this principle to the actual experience of spiritual phenomena which they themselves felt and saw in others about them. The divine purpose, or Predestination, alone could explain the distinction between good and evil, between the saint and the sinner.