[The Word].—According to Liddell and Scott’s Greek Lexicon, the verb to elect (eklego) means, “To pick or single out,” especially as soldiers, rowers, &c. In the middle voice, “to pick out for one’s self, choose out.” Robinson says it means “to lay out together, to choose out, to select.” In N. T. Mid., “to choose out for one’s self.” Parkhurst gives as its signification, “to choose, choose out.” It has a variety of applications in the Scriptures, just as it has in our common everyday life. It was applied to the Jewish nation, regarding which it was said, “The Lord thy God hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth” (Deut. xiv. 2). The term comprehended the whole nation, and no one will contend that the choice spoken of indicated that every Jew was safe for eternity. It was applied to the apostles, but this did not thereby secure infallibly their salvation. Judas fell away, and hanged himself. Paul declared that he had constantly to watch himself, lest he should become “a castaway.” It is applied to David, “But I chose David to be over my people Israel” (1 Kings viii. 16). It is used also in reference to “place:” “As the place which the Lord your God shall choose” (Deut. xii. 5). The prophets of Baal were asked to “choose” a bullock, “and call on the name of their gods” (1 Kings xviii. 23). These and other applications of the word are quite sufficient to show that the term is not necessarily connected with the choosing of a few men to eternal salvation, and implying a faith-necessitating work of the Holy Spirit. And something is gained when we have gained this. Were we therefore asked whether we denied election? we should be quite entitled to ask, to what kind of election did our questioner refer? since there are several kinds referred to in the Holy Scriptures, and a special kind outside of Scripture, entertained by the followers of John Calvin.
[Evangelical Election. a Process].—Seeing that the word “elect” means to “pick out,” “to choose, to lay aside for one’s self,” it may denote either an act or a process, according to the object elected. If I select a book from the library, or choose an apple from the tree, the election thus exercised is simply an act, The book elected and the apple were entirely passive, having no will in the matter. But suppose I want two servants: I go into the market where a number are standing waiting to be employed. I find two, and explain the nature of the service, and state the wages and the rules of the house. One of the two accepts, the other refuses. I go forward on my mission, and find another. I state to him what I stated to the two already mentioned. He agrees, and is engaged. I have chosen—“elected”—the servants; but it was a process, not a simple act. Other wills came into play which differentiated the election in the one case from the other, and the concurrence of the two wills completed the matter. It is written in the word: “Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Cor. vi. 17, 18). This brings the matter plainly before us. There is the Divine exhortation, human concurrence, and the result—adoption. It is an absurd and unreasonable supposition to imagine that God deals with rational and responsible creatures as He does with vegetable and irrational brutes, which He does if the theory of irresistible grace is maintained.
The Author of Evangelical Election.—There would not be need for any remark on this subject, were it not that objection may be urged against the view just stated, that it makes man the author of his election. In a secondary, yet important sense, he has to do with his election. But God is the Prime Mover and Author of evangelical election. The scheme of redemption originated with Him. He tells men that He earnestly desires their return, and upon what terms He will graciously receive them. If they consent He will take them out from amongst the condemned, “select them,” “elect them,” and place them among His children. The Bible confirms this view: “God hath from the beginning chosen you” (2 Thes. ii. 13.) “God our Father has chosen us in Him” (Eph. i. 3, 4.)
The Objects of Evangelical Election,—The people of this country are frequently engaged in elections. We elect men for the School Board, the Town Council, and for Parliament. When we record our vote we do so for a definite object. What, then, are the objects which God has in view in evangelical election? The apostle Peter states them in his first epistle. He says, “Elect unto obedience and sprinkling of the blood of Jesus.” (1 Peter i. 2.) In other words, they were chosen, having become believers, to the blessings of justification and sanctification,—the one having reference to their state, the other to their character.
[How to Enter among the Elect].—This has been the great puzzle to those educated under the teaching of Calvinistic divines. They read in the Bible that God wishes all men to be saved, but they are told that this means all the elect. At times they are “offered” a Saviour, but they are told that in order to believe in Him they need the irresistible influence of the Holy Ghost. If they are amongst the favoured ones, it will come to them in due time; but if they are not, then no prayers, no cries, no tears can alter the Divine decree. How long will men stand by a system unknown to the Christian church for 400 years, and alike repugnant to the reason and the whole spirit of the Gospel, and fitted to plunge the honest inquirer into endless perplexity?
“Oh! how unlike the complex works of man
Heaven’s easy, artless, unencumber’d plan,
No meretricious graces to beguile,
No clustering ornaments to clog the pile;
From ostentation as from weakness free,