Chapter 9
Election
286. What is election, and of how many kinds?
This word sometimes signifies a vocation [calling] to an office, sometimes a selection of
a whole people to be in covenant with God, also the gracious act of the Holy Spirit
whereby men are separated from the world (John 15:19). But more properly or strictly it
is that eternal, sovereign, unconditional, particular, and immutable act of God whereby
He chooses some men to everlasting life through Jesus Christ.
287. How can it be demonstrated that election is personal? Because
1. Particular persons are said to have their names written in the Book of Life.
2. Some men are represented as personally chosen to everlasting life (Eph. 1:4–6; Matt.
20:16).
288. Is Christ the cause and foundation of election?
No, because
1. Election is made from the mere good pleasure of God: "I will have mercy on
whom I will have mercy" [Rom. 9:15; see also Eph. 1:5].
2. The mission of Christ was the effect of election and consequently cannot be its
cause: "God so loved the world that He gave His only begotten Son" [John
3:16].
3. The elect are the object of Christ's merit, and the object must be before the act.
4. The determination of the end must precede the destination of the means. But
salvation is the end and Christ is the means. Thus, the desire to heal the sick
precedes the application of remedies.
289. Is it the same thing to be the foundation of salvation and of election?
No, Christ is not only the foundation but the sole foundation of salvation, though not of
election. For many more causes are requisite for salvation than for election, and the
means of election are the causes of salvation.
290. Has the act of election no respect to Christ?
Yes, it regards Him as the grand means of its accomplishment. For salvation never was
appointed to man but in reference to Christ, and God, by the same act by which He
determined to redeem His children, determined to send them Jesus.
291. Was election founded on the foresight of faith and holiness?
No, because
1. Faith and obedience are the fruit of election, Romans 8:29, "Whom He
predestinated, them He also called." Ephesians 1:4, "He has chosen us that we
might be holy." Acts 13:48, "And as many as were ordained unto eternal life
believed."
2. Election is of the sole good pleasure of God and not of works, Romans 9:11,
"that He the purpose of God according to election might stand not of works but
of Him that calls." [Romans 9:16,] "So then it is not of him that wills nor of
him that runs, but of God who shows mercy."
3. If election be from the foreknowledge of faith, then man chooses God rather
than God man, but Christ says, "You have not chosen Me, but I have chosen
you" (John 15:16).
4. If election was founded on the foresight of faith, there would be no room for
the objection noticed by Paul in the ninth [chapter] of Romans, to which he
simply replies, "who are you," and so on. See Hora Solitaria, Elect.
292. What is meant in the Scriptures by the foreknowledge that precedes election?
This is not a mere theoretical knowledge but also practical, implying approbation and
affection; in this sense it is frequently used in the Scripture (John 10:14). That this
foreknowledge is not a mere prescience [foreknowing], appears
1. First, because with this He foreknew those whom He reprobates as well as
those whom He elects
2. Because mere prescience is not the cause of anything
3. Because nothing can be foreseen of God but what He Himself has determined
293. Is election certain and immutable?
Yes, because the decree of election, like all the other decrees of God, are immutable, "My
counsel stands firm, and I will perform all my pleasure" (Isa. 46:10). "The gifts and
calling of God are without repentance" (Rom. 11:29. See also Heb. 6:17; Rom. 9:11).
Also 2 Timothy 2:19, "The foundation of God stands firm having this seal. The Lord
knows those that are His."
Secondly, it is impossible to deceive the elect (Matt. 24:24).
Thirdly, there is an indispensable bond between election and glorification, as
appears from the golden chain exhibited by the apostle in Romans 8:29–30, "Whom He
did foreknow, them He did predestinate to be conformed to the image of His Son, etc."
Fourthly, the names of the elect are said to be written in heaven (Phil. 4:3; Heb.
12:23; Luke 10:20), which denotes the infallibility of their salvation. The wicked are said
to be written in the earth (Jer. 17:13).
294. Can the number of the elect be increased or diminished?
No.
295. May believers be assured of their election in this life?
This can be known not by ascending into heaven and reading the Book of Life but by
perusing the book of conscience. Turretin resolves the case into a practical syllogism, the
major of which is in the mind and the minor in the heart. Whosoever truly repents and
believes is elected; I repent and believe: [Therefore] electus sum ["I am elect"]. This
further appears from the saints being represented as being certain of faith (which is the
fruit of their election): "I know in whom I have believed" (2 Tim. 1:12).
Secondly, from the witness of the Spirit, Romans 8:16, "The Spirit itself bears
witness with our spirits that we are the children of God" (Eph. 4:30; 1 John 3:24).
Thirdly, the example of the saints: Abraham, David, [and] Paul.
Fourthly, the effect is confidence and full assurance: "Let us draw near to and
with a true heart and full assurance of faith" (Heb. 10:22; Eph. 3:12; 1 Peter 1:18; John
16:22).
296. Will this not lead to security and licentiousness?
No, far from it, because nothing can be a greater incentive to piety than a lively sense of
the love of God and of the benefits freely bestowed upon us [who are] no better than
others involved in the same ruin with ourselves. Besides, no man has any evidence of his
being of the elect unless he leads a holy life.
297. How do you prove that the decree of God to save believers and to condemn unbelievers
does not comprehend the whole of the decree of election?1
First, because predestination in the Scriptures always refers to persons and not qualities.
"Many are called, but few are chosen" (Matt. 20:16). "Whom He did foreknow, them He
did predestinate" [Rom. 8:29].
Secondly, because predestination is represented to us as an efficacious will or
determination of God.
Thirdly, because it has been proved that election precedes the faith of those who
are finally saved.
1 [This view, usually associated with Arminianism, holds that persons become believers by cooperating with their natural power with the assisting grace of God or remain unbelievers of themselves, and that predestination is simply God's ordained will to save those who have become believers or to condemn those who remain unbelievers.]
298. Is there in God a general will to save all men?
No, which is proved from the decree of election and reprobation, which is inconsistent
with this general will.
Secondly, if God did will the salvation of all, would He not will also the means
necessary to their salvation?
Thirdly, if God has this general will of saving all, this will is either absolute or
conditional. If absolute then all will be saved; if conditional, then He must either effect in
them the necessary condition or merely require it. If the last, as it is impossible for man to
obey it, the salvation of such He never could have willed.
Fourthly, if God wills to save all, then either all are saved (which is false), or God
has an inefficacious, unproductive will (which is absurd).
Fifthly, He cannot wish to save those to whom He never sends the necessary
means of salvation.
299. Does not the decree of election include the means?
Yes, they are co-ordained and inseparably connected.
300. If the means never were used, would an elect sinner be saved?
No, for this would be uniting what God has forever separated: vice and felicity, moral
evil and physical good. "Without holiness no man shall see the Lord" (Heb. 12:14).
301. Does this doctrine discourage the use of means?
It ought not, for the end, though fixed, can be obtained only by the use of appointed
means; to neglect therefore the one is to forfeit the other. Besides, those who urge this
excuse for negligence do not regulate their conduct in regard to temporal things by the
same rule.
302. Had God any reason for electing some and rejecting others of the same mass?
An infinitely wise Being cannot act without a reason, but the reason of preferring one
rather than another resides not in the object of the choice, but in God Himself.
303. Do we know any reason for this distinction?
No, the Scriptures refer it to the mere bene placitum [good pleasure] of God.