“The doctrine of election, as generally understood, is a very repulsive one, full of partiality and inequity; but this is the result of misunderstanding the divine Word on this subject. The election taught in the Scriptures, must be conceded by all to be one of the grandest doctrines of the Bible--not only founded upon grace but also upon justice, equity--and thoroughly impartial.
The erroneous view of election (advocated in *Calvinism), briefly stated, is that God, having condemned the whole race of mankind to eternal torture, elected to save of our race a "little flock" only-- permitting the vast remainder to go down into unspeakable horrors to which divine foreknowledge had predestinated them before their creation. The Westminster Confession, which is the ablest statement of this false view extant, specifically declares that this "elect little flock" is not to be considered as saved because of any merit of worthiness on their part, but simply and solely of God's sovereign will.”
“They think of the matter from the standpoint of divine foreknowledge and predestination; they consider the election as something done by the Almighty wholly regardless of the character and works of the elect, saying in their Confessions of Faith (their church creeds) that it takes place without consideration of any worthiness or merit on the part of the elect, but solely of divine grace. Thus they make void the Word of God and the election inducements, which it holds out-- confusing their own minds, and in the end traducing the character of the divine ruler and his law.”
“The correct thought respecting election, is that death (and NOT everlasting life in torment) was the penalty upon our race, and involved every member of it through one man's disobedience; that God's grace manifested in the redemption that is in Christ Jesus redeemed the whole world through his sacrifice, which was the "propitiation [satisfaction] for our [the Church's] sins; and not for ours only, but also for the sins of the whole world." (1 John 2:2)
Many fail to realize that the general salvation of all mankind is a separate and distinctive work from that of the calling of God’s elect. Just because one is not selected in amongst the elect does not imply they are not saved.
God elected that his only begotten Son should have the privilege of redeeming the race at the cost of his own life; and that as a reward he should be highly exalted to the divine nature, and should ultimately "bless all the families of the earth" by awakening them from the sleep of death, bringing them to a knowledge of the truth, and assisting the willing and obedient up to the full perfection of human life, and to more than Edenic blessings and conditions.
God also elected to have a number of "saints" under his Only Begotten as joint-heirs with him in the glory, honor and immortality of the New Creation, and in the work of blessing mankind with human restitution.
This Gospel age has not been for the purpose of thus blessing and restoring the world, but merely for the purpose of calling out from the world a little flock to constitute God's "very elect"—to stand trials and testing’s as to faith, love and obedience, and thus to "make their calling and election sure." (2 Pet. 1:10) But the calling and electing of this "little flock" in this manner works no hardship, no injury to the non-elect, who are in no sense further condemned because not called—because passed by.”
“The Scriptures abound with references to the "elect" and the "very elect": the latter expression implying that the word "elect" may be understood as applying to all those who come into a certain condition of relationship with God, in which they have the hope, or prospect, of immortality, being members of the glorified Church; though they have also the possibility of falling away, and thus of ceasing to be of the elect class.
In other words, all of the consecrated class accepting the high calling of God to the New Creation are counted as of the elect when their names are registered in the Lamb's book of life and when a crown is apportioned to them; but as unfaithfulness may lead to the blotting out of these names and the giving of their crowns to others (Rev. 3:5, 11), so they would then cease to be of the elect Church. The "very elect," on the contrary, would mean those who would ultimately attain to the blessings to which God has called the faithful in this Gospel age--those who "make their calling and election sure" by faithfulness to the terms and conditions thereof, even unto death.”
Two classes are brought to our attention in the Scriptures as failing to make their calling and election sure. One of these classes--not a numerous one, however, we have reason to believe--will not only lose the rewards of the elect, but, additionally, will lose life itself--in the Second Death.
The other class who fail to make their calling and election sure, but who will not go into the Second Death, because they have not sinned willfully in gross immorality, nor in denying the merit of the precious blood is the “Great Company”. These will come up out of great tribulation and wash their robes and make them white in the blood of the Lamb; but while gaining a spiritual nature and a great blessing and a participation in the Marriage Supper of the Lamb as guests, they will, nevertheless, lose the great prize which is to go to the very elect only--the faithful over-comers, those who will follow the footsteps of Jesus rejoicing and heartily. (Rev. 7)
This Great Company fails to maintain its place in the elect--fails to be of the "very elect"--because of insufficient zeal for the Lord, the Truth and the brethren-- because they are partly "overcharged with the cares of this life." Nevertheless, since their hearts are loyal to the Redeemer, and since they maintain their faith in the precious blood and hold fast and do not deny the same, therefore the Lord Jesus, our Advocate, the Captain of our Salvation, who leads the very elect to glory through the steps of willing sacrifice, will lead these to a spiritual blessing--to perfection on a lower plane of spirit-being--because they have trusted in him and have not denied his name or his work.” (F163-169)
*See, “WHICH IS THE TRUE GOSPEL”, the gospel according to Calvinism)
Continued with next post.
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The erroneous view of election (advocated in *Calvinism), briefly stated, is that God, having condemned the whole race of mankind to eternal torture, elected to save of our race a "little flock" only-- permitting the vast remainder to go down into unspeakable horrors to which divine foreknowledge had predestinated them before their creation. The Westminster Confession, which is the ablest statement of this false view extant, specifically declares that this "elect little flock" is not to be considered as saved because of any merit of worthiness on their part, but simply and solely of God's sovereign will.”
“They think of the matter from the standpoint of divine foreknowledge and predestination; they consider the election as something done by the Almighty wholly regardless of the character and works of the elect, saying in their Confessions of Faith (their church creeds) that it takes place without consideration of any worthiness or merit on the part of the elect, but solely of divine grace. Thus they make void the Word of God and the election inducements, which it holds out-- confusing their own minds, and in the end traducing the character of the divine ruler and his law.”
“The correct thought respecting election, is that death (and NOT everlasting life in torment) was the penalty upon our race, and involved every member of it through one man's disobedience; that God's grace manifested in the redemption that is in Christ Jesus redeemed the whole world through his sacrifice, which was the "propitiation [satisfaction] for our [the Church's] sins; and not for ours only, but also for the sins of the whole world." (1 John 2:2)
Many fail to realize that the general salvation of all mankind is a separate and distinctive work from that of the calling of God’s elect. Just because one is not selected in amongst the elect does not imply they are not saved.
God elected that his only begotten Son should have the privilege of redeeming the race at the cost of his own life; and that as a reward he should be highly exalted to the divine nature, and should ultimately "bless all the families of the earth" by awakening them from the sleep of death, bringing them to a knowledge of the truth, and assisting the willing and obedient up to the full perfection of human life, and to more than Edenic blessings and conditions.
God also elected to have a number of "saints" under his Only Begotten as joint-heirs with him in the glory, honor and immortality of the New Creation, and in the work of blessing mankind with human restitution.
This Gospel age has not been for the purpose of thus blessing and restoring the world, but merely for the purpose of calling out from the world a little flock to constitute God's "very elect"—to stand trials and testing’s as to faith, love and obedience, and thus to "make their calling and election sure." (2 Pet. 1:10) But the calling and electing of this "little flock" in this manner works no hardship, no injury to the non-elect, who are in no sense further condemned because not called—because passed by.”
“The Scriptures abound with references to the "elect" and the "very elect": the latter expression implying that the word "elect" may be understood as applying to all those who come into a certain condition of relationship with God, in which they have the hope, or prospect, of immortality, being members of the glorified Church; though they have also the possibility of falling away, and thus of ceasing to be of the elect class.
In other words, all of the consecrated class accepting the high calling of God to the New Creation are counted as of the elect when their names are registered in the Lamb's book of life and when a crown is apportioned to them; but as unfaithfulness may lead to the blotting out of these names and the giving of their crowns to others (Rev. 3:5, 11), so they would then cease to be of the elect Church. The "very elect," on the contrary, would mean those who would ultimately attain to the blessings to which God has called the faithful in this Gospel age--those who "make their calling and election sure" by faithfulness to the terms and conditions thereof, even unto death.”
Two classes are brought to our attention in the Scriptures as failing to make their calling and election sure. One of these classes--not a numerous one, however, we have reason to believe--will not only lose the rewards of the elect, but, additionally, will lose life itself--in the Second Death.
The other class who fail to make their calling and election sure, but who will not go into the Second Death, because they have not sinned willfully in gross immorality, nor in denying the merit of the precious blood is the “Great Company”. These will come up out of great tribulation and wash their robes and make them white in the blood of the Lamb; but while gaining a spiritual nature and a great blessing and a participation in the Marriage Supper of the Lamb as guests, they will, nevertheless, lose the great prize which is to go to the very elect only--the faithful over-comers, those who will follow the footsteps of Jesus rejoicing and heartily. (Rev. 7)
This Great Company fails to maintain its place in the elect--fails to be of the "very elect"--because of insufficient zeal for the Lord, the Truth and the brethren-- because they are partly "overcharged with the cares of this life." Nevertheless, since their hearts are loyal to the Redeemer, and since they maintain their faith in the precious blood and hold fast and do not deny the same, therefore the Lord Jesus, our Advocate, the Captain of our Salvation, who leads the very elect to glory through the steps of willing sacrifice, will lead these to a spiritual blessing--to perfection on a lower plane of spirit-being--because they have trusted in him and have not denied his name or his work.” (F163-169)
*See, “WHICH IS THE TRUE GOSPEL”, the gospel according to Calvinism)
Continued with next post.
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