As you probably know from the announcement, I am scheduled to give nine lectures for this week and five the following week, if the Lord willing. Now, it has been something of a problem what subject I might choose. So, I think that the selection I have made is rather motley. But nevertheless, for some good reason, there is no necessary sequence to some of these lectures. I just chose to give lectures on certain topics because I thought they would be relevant and important and perhaps interesting. So I am going to lecture today on the subject of election. Tomorrow on the subject of poor knowledge. And then I'm going to give some lectures on anthropology, like the origin of man, the nature of man, man in the image of God, and so on, in the field of anthropology. And then I think, although I have no discussion, I think that the final lecture will be on the subject of the incarnation. Now the reason why I have chosen that is that in the announcement there the topic, the person of Christ was mentioned. Now I am simply giving you that preview for explanation purposes. and to understand that I'm not speaking on any one continuous topic but a selection that I personally have made for reasons that I thought were good and satisfactory to myself. Well, on the subject of election today, now, When we use this word election, in this connection, it is with God's action we are concerned. And it is particularly upon the differentiation involved for men that thought is focused when we speak in theological terms of election. God makes men to differ And scripture is permeated with that empathy. But in dealing with the whole subject of election, I'm going to have certain divisions. And the first main subdivision, which I call Capital Roman I, is theocratic election. Theocratic election. namely that Israel as a people was chosen by God for special fever and privilege and set apart from all the nations of the earth with respect to this election there are several considerations and I'll enumerate them as 1, 2, 3 with Arabic numerals in this instance First, the election proceeded from God's love, and this love was not constrained by any eminence or might or righteousness belonging to Israel. Israel was the fewest of all people, and they were also a rebellious and stiff-necked people. It was of God's own sovereign good pleasure that he loved them and took delight in them. So even in this instance, election arose from the three determinations of God's loving will. Then second, the election was unto separation from all other nations, that Israel might be holy and a people for God's own possession. people called for himself to show forth his praise. Repeatedly in the history of Israel had it been declared through prophets and demonstrated in the events of the providence that Israel had not only been chosen to show forth God's praise, but also increased, preserved and restored for the same purpose. The evidence, of course, for these various propositions is copious, but I shall not cite the evidence except in some few instances, because I think that's unnecessarily tedious. If on any particular point you want the evidence, I'll be very glad to supply it. But the evidence for each proposition is so copious that it is that's tedious to begin to specify. Then third, this election was unto obedience in the form of covenant fidelity. Israel's privilege could never be divorced from the corresponding obligations, nor from the curse's incidence to unfaithfulness. Then fourth, the election became more specialized in reference to certain tribes and persons for distinct functions and priorities as, for example, the tribe of Levi or the ministry of the Tabernacle and of the Temple. Then, five, the election, the theocratic election, did not guarantee the eternal salvation of all who were comprised in it. So of itself it is to be distinguished from the more specific and particularized election that is unto and commensurate with salvation. Now that was exemplified in the Old Testament, and there are various references to it even in the Old Testament, but it is made more perspicuous in the New Testament. When we read there, not all Israel, who are of Israel. There are, however, two important observations to be made in this connection. And the first is that for the ethnic election did not ensure salvation. It is not by any means to be depreciated. You remember the word of the apocryphal. What advantage then have the Jews, or what is the profit of circumcision? Much every way. First of all, that they were entrusted with the oracles of God. And again, to which will pertain the adoption and the glory and the covenants and the giving of the law and the service of God and the promises. The election of Israel was the channel through which God was pleased to administer His saving grace. I think that's important. It was the channel through which God was pleased to administer His saving grace. In the fullness of the time, fulfilled His redemptive purpose for all nations. And the second consideration in this connection is the ethnic election must not be dissociated from the particular election that is unto salvation. For it is within the context of ethnic election that there were those who were elected to salvation. and the blessings and privileges dispensed in terms of ethnic election or theocratic election provided the means through which the particular election came to expression and achieved its purpose. Furthermore, at the center of the administration which constituted the theocratic or ethnic election was the election of grace. ensuring the salvation of those who were the children of God and the true saints. Now that is verified in the history of the Old Testament by the faithful in all generations. Well, that is a very brief summary of what is embraced in theocratic election, the election of Israel unto privilege and favour. And that's the main, first main subdivision. Now second, capital Roman II, we have messianic election. Now this refers to the election of Christ. The Father's witness to Christ on the occasion of the baptism by John in Jordan and also at the transfiguration of Jesus, bears directly on this election. The words on these occasions, the occasion of the baptism and the transfiguration, in whom I am well pleased. should be taken to mean on whom my good pleasure has come to rest and the word elect in Luke 9.35 points to that conclusion the far as good pleasure rested on the son or messianic appointment and investiture and the various passages relevant to this election are in distinctly messianic context chosen out of the people for kingly rule. Elect a servant as the living chief cornerstone and sure foundation. Now that advises us that the election of Christ, the messianic election, must be conceived of within the economy of foundation. and is concerned with the office to which the Son of God is appointed in order to bring to fruition God's saving purpose. Will you excuse me if I repeat that sentence? It advises us that the election must be conceived of within the economy of salvation. and is concerned with the office to which the Son of God is appointed in order to bring to fruition God's saving purpose. We have no warrant to assume or affirm that Christ's election, that is the election of Christ, is the precondition of the election of men unto salvation. Even so, as will be noted later, the election unto salvation was election in Christ. It is of paramount significance that God the Father is the author of power, the election of Christ, and the election of men unto salvation, and so Christ and the elect are all of one, Hebrews 2.11. Now third, third means subdivision. Capital Romans 3 is what I call soteric election. That is election unto salvation. The more specialized election that I refer to else. Soteric election. Now so closely related to theocratic election and the messianic election. Election to salvation is distinct. It is distinct from Israel's ethnic election in that it ensures the salvation of its objects. and distinct from Christ's election, Messianic election, in that the latter is not to salvation, but to office for the accomplishing of salvation. In the Old Testament, as I virtually noted, a great deal of emphasis falls on ethnic election. In the New Testament, on the other hand, ethnic election proceeds into the background. And the term elect and election, from the action of God in reference to men and youth, are used with few exceptions. Of election unto life and salvation. Now, I'm going to have several subheadings here under Arabic numerals 1, 2, 3, 4, so on. With reference to soteric elections, there are the following characterizations. First, eternal. Ephesians 1.4 is explicit to this effect. The election in Christ was before the foundation of the world. The same is implied, of course, when Paul says in 2 Timothy 1.9 that God favored us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before time eternal. And whether that concluding clause, given us in Christ Jesus before time eternal, refers to the calling or to the grace, we are in any case pointed to God's eternal counsel, and the analogy of Ephesians 1-4 would require that this eternal counsel include election. We, of course, cannot think in terms of eternity. And we cannot think in terms of eternity because we are creatures. And our thinking is temporally conditioned. And outside that orbit our thinking cannot operate. But also we cannot think in terms of eternity. We must think of eternity. And it is a faith to believe that the fountain from which this salvation emanates is the eternal purpose of God. All the other features of election cannot be properly construed except as they are related to its origin in the mystery of God's eternal will. Perhaps that will provoke some questions as to the distinction between eternity as a not, as an attribute, and eternity as counsel, but we shall not enter into that doubt. Now second, Arabic two, election is horror. To suppose that election is constrained by or grounded in any differentiating quality or condition in men themselves would contradict the pervasive witness of Scripture upon the good pleasure of God. When Paul speaks of election in Christ, before the foundation of the world, Ephesians 1, 4. He explicates that still further in verse 5, as predestination in love unto adoption. And then informs us of that in accordance with which election and predestination took place. for he proceeds, it is according to the good pleasure of his will. Now these terms, according to the good pleasure of his will, are sufficient in themselves to express sovereign determination, but the Apostle is not content with that one formula, with that one expression according to the good pleasure of his life. But he reiterates the thought, or rather he reiterates the thought and tiles up expressions which obviate the possibility of intruding any human factor as a conditioning element. Predestination he repeats. is according to the purpose of him who worketh all things after the counsel of his own will." Ephesians 1,11. According to the purpose of him who worketh all things after the counsel of his own will. And this same accent on the pure sovereignty of God appears again, for in meeting the objection that the differentiation impugns the justice of God, he appeals to the word of God the most. I will have mercy on whom I will have mercy, and I will have compassion on whom I have compassion. And then he concludes, Romans 9, 16. So then it is not of him that willeth, nor of him that wanteth, but of God that hath must. God's hovering will is again compared to the weight of the potter over the clay, in order to show not that God deals with men as clay, That is a misrepresentation, a caricature of the apostle's teaching. Paul doesn't say that God deals with men as His slaves, but that God, in His dealings with men, has the right to differentiate and does so, as the potter makes one vessel unto honor and another to dishonor. So it cannot be pleaded that this is simply calling doctrine. It isn't merely calling doctrine. The same principle of God's other and good pleasure appears in the teaching of our Lord himself. And as you remember in Matthew 11, 26 and 27, it's dedicated of the Father and of Jesus Himself. I thank Thee, O Father, Lord of Heaven and Earth, that Thou hast hid these things from the wise and prudent. Thou hast revealed them unto faith, even so, Father, for so it seemed good in Thy sight, so it was Thy good pleasure. And the same sovereignty is claimed for himself. For you remember the intervening verse, no one knows who the son is but the father, and who the father is but the son, and he to whomsoever the son willeth to reveal him. And the same sovereignty is claimed by white people as is predicated in these thanksgivings of God the Father. It is of the essence of the New Testament doctrine of election to characterize it as unconditional in the sense The source and cause reside in God's sovereign good pleasure alone. Mr. Martin this morning referred to this very subject, referring to certain passages. And it is simply impossible on any humble, enlightened reading of the New Testament to escape from all pervading suffering. In this subject of the lecture, out of this ocean, mountain of salvation, to seek the pure opportunity of God's true pleasure. And the more that one thinks of this, It becomes not only a tenet for intellectual acceptance, it becomes a tenet for which we become profoundly thankful to God. Because if it were otherwise, not one individual would be saved. And so it's of the very essence of the devotion that belongs to Him, to realize that the ultimate source and fountain of our salvation is Christ, the pure, ultimate good pleasure of God. Then third, Arabic three, it is gracious. Soteric election is not only eternal, but only sovereign, it is also gracious. That election is all of grace is, of course, implicit in its sovereign character. But in addition to the emphasis upon the good pleasure of God, the scripture expressly defines it as gracious. It is the election of grace. Romans 11, 5. And the ultimate design is stated to be the praise of the glory of God's grace. Ecclesiastes 1, verse 7. Grace and mercy are correlative in the plan and execution of salvation. And when the apostle says that the election is of God who has mercy, Romans 9, verse 16. and that he makes known the riches of his glory upon vessels of mercy, which he aforeprepared unto glory," Romans 9.23. A reference to mercy accentuates the gracious character. In the history of revelation, that feature is verified in none more than in the choice of Jacob. For in the choice of Jacob, all the circumstances converge to point out fathering grief, as opposed to any determining factor belonging to Jacob or to his conduct. In the theocratic election of Israel, Israel was repeatedly reminded that they were not chosen because of their might or righteousness, nor in particular election. The choice of the foolish, the weak, the sane, the despised things of the world and of the things that are not, is to the end that no flesh should glory before God. The eternal count of salvation is the great sexivity in its actual possession. The same aforecharacterizations are before, it is immutable. The purpose of God according to election, Romans 9, 11, cannot mean less than electing purpose. And it is this that is said to stand. The thought is the security and inviolability of the purpose entailed in election. Now various considerations show that the end contemplated in election cannot fail of realization. I'm trying to support the proposition that election is beautiful. And these considerations are first aid. When Jesus said that the days of tribulation would be shortened for the sake of the elect, The implication is that the elect must be saved. Matthew 24, 22. The gathering of the elect from the four winds from one end of heaven to the other at Jesus' coming in glory is the assurance given by Jesus himself that at the end the elect will be gathered to him by a ministry that belongs to the people of God and the heirs of salvation, namely the ministry of the angels. And then second B, since election involves determinate purpose, it is impossible to conceive of this purpose as defeated, and the purpose must be one correspondent with the grace of election itself. That is the tenor of various passages. Elected to behold in Ephesians 1, 4. predestinated unto adoption, Ephesians 1.5, and chosen unto salvation, 2 Thessalonians 2.13. The purpose according to which calling takes place, Romans 8.28, is the one that issues in glorification, Romans 8.30. And then third theme, the security of the elect is the theme of Romans 8, 33 through 39. And the triumphant conclusion of verses 38 and 39 is continuous with from the climax till the series of questions that begins with the challenge in verse 33, who shall lay anything to the charge of God's elect? and then for the family. The vessels of mercy are, by reason of the very context, to be identified with the elect, and they are said to be a force prepared unto glory in contrast with the vessels of war fitted unto destruction. Now Arabic 5 is the first, fifth characterization of Soteric Election. The fifth subtitle is that it is Election in Christ. Election in Christ. Now the only place where this feature is expressly intimated Is Ephesians 1.4 chosen in Christ before the foundation of the world that we should be holy and without blame before Him? A great deal of debate has arisen respecting the import of Ephesians 1.4. in Christ or chosen in Christ before the foundation of the world and there are no precise parallels in the New Testament and therefore no precisely parallel passages to throw light on the precise meaning consequently we shall have to be content with unanswered questions respecting this election in Christ before the foundation of the world at least we shall have to be content with unanswered questions and we are very disposed to ask in this connection and we must remember that Christian faith is refined to unsolved mysteries and this may be for us one of the unsolved and indeed unsolvable mysteries connected with the thought of salvation at least unsolvable as far as the date of revelation given to us in this world are concerned. However election in Christ is a datum of revelation and it is therefore a datum to be received And although there is obscurity respecting certain implications, this obscurity should not be allowed to eclipse the truths and relationships involved in this system of revelation. That is, truths and relationships of which we do know in terms of the revelation given. Now in connection with this there are certain observations therefore which I think we must make. That is in connection with election in Christ and Christo first Arabic and all the lower lower Roman, lower a, small a. God the Father is the subject of this election. It is his distinguishing action and initiates the whole process of salvation. That the ultimate source resides in the Father is the sustained emphasis of scripture. and faith is greatly impaired if that is not recognized and appreciated. But this action of the Father may not be dissociated from Christ, nor conceived of apart from Him, that is, apart from Christ. How the action of the Father relates itself to Christ We are not able precisely to define, or at least dogmatically and definitively to define, how the action of the Father relates itself to Christ. We may not be able to define. Nevertheless, it is of the essence of our faith in the Father's electing grace to know that in the very of salvation, the elect were never contemplated apart from Christ. That union with Christ was constituted in the decree of election. The people of God prize the mediation of Christ in all phases of redemption accomplished at And they should also prize the relation to Christ constituted in eternal election. I would like to underline the necessity of appreciating this And in reference to the very subject of election, that election itself, according to the plain witness of Ephesians 1 verse, is never anything, is never to be conceived of in abstraction, never in abstraction from Christ. The election of Christ as mentioned earlier under messianic election. The election of Christ must be construed as I tried to show in messianic terms and as relevant to the economy of salvation. Now that economy has its source in election and election is unto the salvation of its object as we already noted. It would therefore be proper, you see, to infer that Christ is contemplated in his messianic identity when it is said that the elect were chosen in him. Now this is an inference I grant you, but I do believe it is a well supported inference. that Christ is contemplated in his messianic identity when it is said that the elect were chosen in him. Election must not be thought of apart, therefore, from the salvation which it ensures. And salvation is inconceivable apart from Christ. We must conclude then that election in Christ and the election of Christ are correlative, and therefore not only to be conjoined in our thought, but intrinsically inseparable by reason of the terms in which Scripture enunciates them. That is to say, not only my earlier emphasis upon on the necessity of conjoining these two, but also the necessity of regarding them as intrinsically inseparable by reason of the terms in whose scriptures enunciate election to salvation and election in Christ. No phase of salvation is more basic or central than union with Christ. Redemption once wrought, once forever wrought, is efficacious because the redeemed died with Christ, rose with him. At the inception of salvation, in possession, is the call of the Father into the fellowship of Christ. to union and communion with Him. It is in Christ we have the forgiveness of sins, in Him we are given an inheritance, in Him we are sealed with the Holy Spirit as the earnest of the inheritance, in Christ believers die and they are even dead in Christ. In Christ they will be resurrected, together with Christ they will be glorified. So you see, that there is no particular rubric in the whole doctrine of salvation, nor rubric in soteriology that is more basic or more pervasive than union with Christ. It covers the whole range, but we must remember that this union with Christ was constituted before the foundation of the world, that it is not only redemption accomplished, not only redemption applied, not only redemption consummated, that is in Christ. redemption as originally conceived. The election in Christ before the foundation of the world is the assurance given us that this union with Christ, in all its aspects and in the riches of its grace, has its source in a union that was constituted before times eternal. all spiritual blessing bestowed is in accordance with this election in Christ and flows past. No spiritual blessing can be regarded as the precondition of election in Christ. Every such blessing is its fruit. And you have here again a whole series of considerations. The point is to what we generally speak of as unconditional election. Then still dealing with this same feature in Christ and D. So the pivotal passage of course is Ephesians 1.4. And as I said, it has no precise parallel. But it may be that Romans 8.29 is intended to express what is in view in Ephesians 1.4. If that is so, then predestinated to be conformed to the image of his Son. The end of Romans 8.39, predestinated to be conformed to the image of his Son, defines for us the import of in Christ in Ephesians 1.4, and that the purpose of this in him, referring to in Christ. The purpose of this in Christ is to inform us that election has not been conceived of or determined by God the Father except in terms of the end to which it was directed, namely conformity to the image of the Father's only begotten Son. Though I am not dogmatic, as I said already, there are unsolved questions in connection with Ephesians 1.4. And I believe there are unsolvable questions connected with Ephesians 1.4. But I am simply now proposing that this may be the meaning of Paul in Ephesians 1.4. At least we can say this, that this consideration, derived from Romans 8.29, predestinated to be conformed to the image of God's Son, would provide a sufficient reason for the terms that Ephesians 1 fore. But in any case, Romans 8.29 informs us of what is necessarily implied in the election in Christ. And if it is not intended as definition, I would submit that no other text is comparably rich in setting forth what is involved, even if Romans 8, 29b is not intended to be definition. Nevertheless, I do believe that there is no other text in the whole of Scripture that is comparably rich in setting forth what is involved election in Christ, for conformity to the image of God's Son, that he might be the firstborn among many brethren, is the highest conceivable destiny for preachers. And therefore we have amended to what is involved in Ephesians 1.4. when we coordinate Ephesians 1.4 with Romans 8.29b. Now this is Arabic 6 as the 6th feature of soteric election. The obligation the obligations incident to esoteric election. Now all of God's revealed counsel comes to us men with a demand. The kind of demand of course is determined by the specific content of what is revealed and by the relation we particularly sustain to God. It might be supposed that only believers should be concerned with election and that to unbelievers this truth of election is sealed and therefore not for them a matter of revelation and even not for them a matter of concern. It is true that unbelievers cannot know themselves as elect And it would be presumption for them to entertain the faith of their election or the conviction of their non-election. But the truth of God's electing grace is revelation given to all to whom the gospel comes. And unbelievers should be stirred by concern to use the God-appointed means for their salvation. to the end that through repentance and faith they may come to know that they are elect of God. And election should be even for unbelievers encouragement rather than discouragement. For election assures us men whatever be our present relationship that God does save and that the grace which saves is the same grace that has its fountain in election. Furthermore, the pre-arbiture of grace in Christ to all without distinction comes from God's electing grace. Hence, I submit it is a very grave error to maintain that election either as to its truth or in its proclamation, has no relevance to unbelievers. No part of God's counsel may be withheld from man. And I think it is all important to remember that the doctrine of election, in all its particularity, has its evangelistic appeal. and I have had the corroboration of that very recently from a friend of mine who is a minister in the city of Glasgow of a person who had been awakened to a sense of sin and need just by the doctrine of election it is most interesting corroboration in actual experience that that person been stirred to the death of his being, I believe it was a man, stirred to the death of his being by the proclamation of the doctrine of election. And I don't believe that any text of scripture is without this evangelistic application and appeal. The obligations incident to election have however special reference to believers. They are to make their election sure. That does not mean that they are to make it sure by effecting it, by causing it to be. It is God who elects us. But to make it sure means to make certain that it is a fact pertaining to ourselves. How this is to be done the scripture makes very plain. It is significant that a certain order is observed in that very text which Mr. Martin already quoted, make your calling and election sure. Calling is likewise an act of God and of God alone, but it is an act addressed to us and comes within our experience. Calling and election are always conjoined and from the certainty of our calling we may be assured of our election. Paul himself indicated that very order in his conviction respecting the election of others. Remembering without ceasing your work of faith and labor of love and patience of hope, knowing rather than beloved of God your election. 1 Thessalonians 1, 3 and 4. And the same process applies in the sphere of self-examination. Our thought proceeds upstream. Only from the fruit may we be assured of the ultimate root in divine election. And perplexity and confusion result from neglect of that order of human inquiry, of human faith, and of human thought. The assurance of election should furthermore evoke gratitude and humility. Salvation is all of grace, and that this grace takes its origin from the sovereign good pleasure of God the Father in the counsel of His will from eternal ages should fill the believer with adoring amazement that he should have been chosen in love for life everlasting. Election constrains the praise of the glory of God's grace. And the certainty of election furthermore imparts to the believer a sense of security. Bound up with election is the immutable purpose of God. In this resides the security of God's people. Nothing will separate them from the love of God in Christ Jesus. The praise of God's grace is intensified the more believers rely on the faithfulness and power of God. His counsel stands fast and is the guarantee that the final issue will correspond with the love that election reveals. Now, one final main subject. Subdivision, Capital, Rome and Paul. And with that I stop. Election to office. Just a very brief observation on this because I think it removes some misapprehension. Election to office. In the New Testament, as in the old, there is election to specialized functions. Now this is to be distinguished from election to salvation in two respects. First, election to salvation is specifically the action of God the Father. Specifically, by way of eminence, the action of God the Father. And with the exception of Acts 15, 7, where Peter by implication is represented as chosen to bring the word of the gospel to the Gentiles. The election to special office appears as that exercised by Christ. That is in the New Testament. The election to special office appears as that exercised by Christ. There he is passed. Election to office is not necessarily concomitant with the election to salvation. The choice of Judas is very important. Judas' loss points up the necessity of observing the distinction because his loss is not to be construed as deceit of the election of grace or as an exception to the security of salvation. The case of Judas likewise warns us Mr. Martin has so eloquently advised us this morning, warned us that election to office and endowments for office are not of themselves the guarantee of salvation. Yet the words of our Lord also advise us. that the example of Judas is not the rule in the institution of Christ. The rule is what we find in John 15, 16, and 19, that those frozen to us are not of the world and bear the fruit of the body. Well, that's all I'm going to give today. The time is gone. I should have expended. Thank you.