The Spurgeon Series 1857 & 1858. Charles H. Spurgeon

{2 Peter 1:10,11}

      1. It is exceedingly desirable that in the hours of worship and in the house of prayer our minds should be as much as possible divested of every worldly thought. Although the business of the week will very naturally struggle with us to encroach upon the Sabbath, it is our business to guard the Sabbath from the intrusion of our worldly cares, as we would guard an oasis from the overwhelming irruption of the sand. I have felt, however, that today we should be surrounded with circumstances of peculiar difficulty in endeavouring to bring our minds to spiritual matters; for of all times perhaps the most unlikely for getting any good in the sanctuary, if that depends upon mental abstraction, election times are the worst. So important in the minds of most men are political matters, that very naturally after the hurry of the week, combined with the engrossing pursuit of elections, we are apt to bring the same thoughts and the same feelings into the house of prayer, and speculate, perhaps, even in the place of worship, whether a Conservative or a Liberal shall be returned for our borough, or whether for the City of London there shall be returned Lord John Russell, Baron Rothschild, or Mr. Currie. I thought, this morning, “Well, it is of no use my trying to stop this great train in its progress. People are just now going on at an express rate on these matters; I think I will be wise, and instead of endeavouring to turn them off the line, I will turn the points, so that they may still continue their pursuits with the same swiftness as ever, but in a new direction. It shall be the same line; they shall still be travelling in earnest towards election, but perhaps I may have some skill to turn the points, so that they shall be enabled to consider election in a rather different manner.”

      2. When Mr. Whitfield was once solicited to use his influence at a general election, he returned answer to his lordship who requested him, that he knew very little about general elections, but that if his lordship took his advice he would make his own particular “calling and election sure”; which was a very proper remark. I would not, however, say to any people here present, despise the privilege which you have as citizens. Far be it from me to do it. When we become Christians we do not stop being Englishmen; when we become professors of religion we do not cease to have the rights and privileges which citizenship has bestowed upon us. Let us, whenever we shall have the opportunity of using the right of voting, use it as in the sight of Almighty God, knowing that for everything we shall be brought into account, and for that among the rest, seeing that we are entrusted with it. And let us remember that we are our own governors, to a great degree, and that if at the next election we should choose wrong governors we shall have no one to blame but ourselves, however wrongly they may afterwards act, unless we exercise all prudence and prayer to Almighty God to direct our hearts to a right choice in this matter. May God so help us, and may the result be for his glory, however unexpected that result may be to any of us!

      3. Having said so much, let me, then, turn the points, and draw you to a consideration of your own particular calling and election, bidding you in the words of the apostle, “the rather, brethren, give diligence to make your calling and election sure: for if you do these things, you shall never fall: For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” We have here, first of all, two fundamental points in religion — “calling and election”; we have here, secondly, some good advice — “to make your calling and election sure,” or, rather, to assure ourselves that we are called and elected; and then, in the third place, we have some reasons given us why we should use this diligence to be assured of our election — because, on the one hand, we shall so be kept from falling, and on the other hand, we shall attain to “an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ.”

      4. I. First of all, then, there are the TWO IMPORTANT MATTERS IN RELIGION — secrets, both of them, to the world — only to be understood by those who have been quickened by divine grace: “CALLING AND ELECTION.”

      5. By the word “calling” in Scripture, we understand two things — one, the general call, which in the preaching of the gospel is given to every creature under heaven, the second call (what is here intended) is the special call — which we call the effectual call, by which God secretly, in the use of means, by the irresistible power of his Holy Spirit, calls out of mankind a certain number, whom he himself has before elected, calling them from their sins to become righteous, from their death in trespasses and sins to become living spiritual men, and from their worldly pursuits to become the lovers of Jesus Christ. The two callings differ very much. As Bunyan puts it, very succinctly, “By his common call, he gives nothing; by his special call, he always has something to give; he has also a brooding voice, for those who are under his wing; and he has an outcry, to give the alarm when he sees the enemy come.” What we have to obtain, as absolutely necessary to our salvation, is a special calling, made in us, not to our ears but to our hearts, not to our mere fleshly understanding, but to the inner man, by the power of the Spirit. And then the other important thing is election. As without calling there is no salvation, so without election there is no calling. Holy Scripture teaches us that God has from the beginning chosen us who are saved to holiness through Jesus Christ. We are told that as many as are ordained to eternal life believe, and that their believing is the effect of their being ordained to eternal life from before all worlds. However much this may be disputed, as it frequently is, you must first deny the authenticity and full inspiration of the Holy Scripture before you can legitimately and truly deny it. And since, without a doubt, I have many here who are members of the Episcopal church, allow me to say to them what I have often said before, “You, of all men, are the most inconsistent in the world, unless you believe the doctrine of election, for if it is not taught in Scripture there is this one thing for an absolute certainty, it is taught in your Articles.” Nothing can be more forcibly expressed, nothing more definitely laid down, than the doctrine of predestination in the Book of Common Prayer; although we are told what we already know, that that doctrine is a high mystery, and is only to be handled carefully by men who are enlightened. However, without a doubt, it is the doctrine of Scripture, that those who are saved are saved because God chose them to be saved, and are called as the effect of that first choice of God. If any of you dispute this, I stand upon the authority of Holy Scripture; indeed, and if it would be necessary to appeal to tradition, which I am sure it is not, and no Christian man would ever do it, yet I would take you up on that point; for I can trace this doctrine through the lips of a succession of holy men, from this present moment to the days of Calvin, from there to Augustine, and from there on to Paul himself; and even to the lips of the Lord Jesus Christ. The doctrine is, without a doubt, taught in Scripture, and if men were not too proud to humble themselves under it, it would universally be believed and received as being nothing but the obvious truth. Why, sirs, do you not believe that God loves his children? and do you not know that God is unchangeable? therefore, if he loves them now he must always have loved them. Do you not believe that if men are saved, God saves them? And if so, can you see any difficulty in admitting that because he saves them there must have been a purpose to save them — a purpose which existed before all worlds? Will you not grant me that? If you will not, I must leave you to the Scriptures themselves; and if they will not convince you on that point, then I must leave you unconvinced.

      6. It will be asked however, why is calling here put before election seeing election is eternal, and calling takes place in time? I reply, because calling is first to us. The first thing which you and I can know is our calling: we cannot tell whether we are elect until we feel that we are called. We must, first of all, prove our calling, and then our election is sure most certainly. “Moreover, whom he did predestinate, those he also called: and whom he called, those he also justified: and whom he justified, those he also glorified.” Calling comes first in our apprehension. We are by God’s Spirit called from our evil estate, regenerated and made new creatures, and then, looking backward, we behold ourselves as being most assuredly elect because we were called.

      7. Here, then, I think I have explained the text. There are the two things which you and I are to prove to be sure to ourselves — whether we are called and whether we are elected. And oh, dear friends, this is a matter about which you and I should be very anxious. For consider what an honourable thing it is to be elected. In this world it is thought a mighty thing