bring forth fruit." The choosing here mentioned is evi- dently twofold. It includes not only the election to the Apostolic office, which was peculiar to the eleven, but the election to eternal life, which is the privilege of all believers. To this last " choosing," as it specially con- cerns ourselves, we may profitably direct our attention.
Election to eternal life, is a truth of Scripture which we must receive humbly, and believe implicitly. Why the Lord Jesus calls some and does not call others, quickens whom He will, and leaves others alone in their sins, these are deep things which we cannot explain. Let it suffice us to know that it is a fact. God must begin the work of grace in a man's heart, or else a man will never be saved. Christ must first choose us and call us by His Spirit, or else we shall never choose Christ. Beyond doubt, if not saved, we shall have none to blame but ourselves. But if saved, we shall certainly trace up the beginning of our salvation, to the choosing grace of Christ. Our song to all eternity will be that which fell from the lips of Jonah : " Salvation is of the Lord." (Jonah ii. 9.)
Election is always to sanctification. Those whom Christ chooses out of mankind, He chooses not only that they may be saved, bat that they may bear fruit, and fruit that can be seen. All other election beside this is a mere vain delusion, and a miserable invention of man. It was the faith and hope and love of the Thessalonians, which made St. Paul say, *' I know your election of God." (1 Thess. i. 4.) Where there is no visible fruit of sanctification, we may be sure there is no election.
Armed with such principles as these, we have no cause to be afraid of the doctrine of election. Like any other truth of the Gospel, it is liable to be abused and perverted. But to a pious mind, as the seventeenth Ar-