Concluding Testimonies

The aim of this book has been to persuade the mind concerning biblical truth and thus awaken a deeper experience of God’s sovereign grace. I am ever aware of the terrible sentence, “Even the demons believe—and shudder!” (James 2:19). In other words, it is possible to be persuaded of a reality at one level and have no sweet experience of that reality at another level. Jonathan Edwards said there are two ways to know whether the sticky brown material in the bowl is sweet. You can deduce from color and smell and particles of honeycomb that this is honey and then know by inference that it is sweet because honey is sweet. Or you can taste it. My prayer is that the sweetness of God’s sovereign grace will not merely be inferred, but also tasted.

I hope you will have the sweet experience of resting in the massive comfort of these truths. I want you to feel the tremendous incentive for love and righteousness and for risk-taking missions flowing from these truths. And I pray that your experience knowing and trusting the sovereign grace of God will be such that God gets great glory in your life.

To this end, I have gathered here some testimonies of what these truths have meant to some great Christians of the past. For those who have known the doctrines of grace truly, they have never been mere speculation for the head, but have always been power for the heart and life.

Augustine of Hippo (354–430)

A thousand years before the Reformation, Augustine savored the sovereignty of grace in his own life. He was resoundingly converted by the irresistible grace of God after leading a dissolute life. He wrote in his Confessions (X, 40):

I have no hope at all but in thy great mercy. Grant what thou commandest and command what thou wilt. Thou dost enjoin on us continence. ... Truly by continence are we bound together and brought back into that unity from which we were dissipated into a plurality. For he loves thee too little who loves anything together with thee, which he loves not for thy sake. O love that ever burnest and art never quenched! O Charity, my God, enkindle me! Thou commandest continence. Grant what thou commandest and command what thou wilt.1

These are the words of a man who loves the truth of irresistible grace, because he knows he is utterly undone without it. But also in his doctrinal letters, he drives this beloved truth home (Epistle ccxvii, to Vitalis): If, as I prefer to think in your case, you agree with us in supposing that we are doing our duty in praying to God, as our custom is, for them that refuse to believe, that they may be willing to believe and for those who resist and oppose his law and doctrine, that they may believe and follow it. If you agree with us in thinking that we are doing our duty in giving thanks to God, as is our custom, for such people when they have been converted. ... then you are surely bound to admit that the wills of men are preveniently moved by the grace of God, and that it is God who makes them to will the good which they refused; for it is God whom we ask so to do, and we know that it is meet and right to give thanks to him for so doing.

For Augustine, the truth of irresistible grace was the foundation of his prayers for the conversion of the lost and of his thanks to God when they were converted.

Jonathan Edwards (1703–1758)

Jonathan Edwards, the great New England preacher and theologian, had an equally deep love for these truths. He wrote when he was 26 about the day he fell in love with the sovereignty of God:

There has been a wonderful alteration in my mind, in respect to the doctrine of God’s sovereignty, from that day to this. ... God’s absolute sovereignty ... is what my mind seems to rest assured of, as much as of any thing that I see with my eyes. ... The doctrine has very often appeared exceeding pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God ... God’s sovereignty has ever appeared to me, a great part of his glory. It has often been my delight to approach God, and adore him as a sovereign God.2

George Whitefield (1714–1770)

Edwards wept openly when George Whitefield preached in his church, because of how much he loved the message he preached. Whitefield was a great evangelist and said, “I embrace the Calvinistic scheme, not because Calvin, but Jesus Christ has taught it to me.”

He pleaded with John Wesley not to oppose the doctrines of Calvinism:

I cannot bear the thoughts of opposing you: but how can I avoid it, if you go about (as your brother Charles once said) to drive John Calvin out of Bristol. Alas, I never read anything that Calvin wrote; my doctrines I had from Christ and His apostles; I was taught them of God.4

It was these beliefs that filled him with holy zeal for evangelism:

The doctrines of our election, and free justification in Christ Jesus are daily more and more pressed upon my heart. They fill my soul with a holy fire and afford me great confidence in God my Saviour.

I hope we shall catch fire from each other, and that there will be a holy emulation amongst us, who shall most debase man and exalt the Lord Jesus. Nothing but the doctrines of the Reformation can do this. All others leave free will in man and make him, in part at least, a saviour to himself. 這是對揩油族的描繪My soul, come not thou near the secret of those who teach such things. ... I know Christ is all in all. Man is nothing: he hath a free will to go to hell, but none to go to heaven, till God worketh in him to will and to do his good pleasure. 這句話清楚地告訴你：拒絕鬱金香的篤定下地獄！

Oh, the excellency of the doctrine of election and of the saints’ final perseverance! I am persuaded, til a man comes to believe and feel these important truths, he cannot come out of himself, but when convinced of these and assured of their application to his own heart, he then walks by faith indeed!5

George Mueller (1805–1898)

George Mueller is famous for the orphanages he founded and the amazing faith he had to pray for God’s provision. Not many people know the theology that undergirded that great ministry. In his mid-twenties (1829), he had an experience which he records later as follows:

Before this period [when I came to prize the Bible alone as my standard of judgment] I had been much opposed to the doctrines of election, particular redemption (limited atonement), and final persevering grace. But now I was brought to examine these precious truths by the Word of God. Being made willing to have no glory of my own in the conversion of sinners, but to consider myself merely an instrument; and being made willing to receive what the Scriptures said, I went to the Word, reading the New Testament from the beginning, with a particular reference to these truths.

To my great astonishment I found that the passages which speak decidedly for election and persevering grace, were about four times as many as those which speak apparently against these truths; and even those few, shortly after, when I had examined and understood them, served to confirm me in the above doctrines.

As to the effect which my belief in these doctrines had on me, I am constrained to state for God’s glory, that though I am still exceedingly weak, and by no means so dead to the lusts of the flesh, and the lust of the eyes, and the pride of life, as I might be, and as I ought to be, yet, by the grace of God, I have walked more closely with Him since that period. My life has not been so variable, and I may say that I have lived much more for God than before.

Charles Spurgeon (1834–1892)

C. H. Spurgeon was a contemporary of George Mueller. He was the pastor of the Metropolitan Tabernacle in London and the most famous pastor of his day—and a Baptist at that. His preaching was powerful to the winning of souls to Christ. But what was his gospel that held thousands spellbound each week and brought many to the Savior?

I have my own private opinion that there is no such thing as preaching Christ and him crucified, unless we preach what is nowadays called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else. I do not believe we can preach the gospel ... unless we preach the sovereignty of God in His dispensation of grace; nor unless we exalt the electing, unchangeable, eternal, immutable, conquering love of Jehovah; nor do I think we can preach the gospel unless we base it upon the special and particular redemption (limited atonement) of His elect and chosen people which Christ wrought out upon the Cross; nor can I comprehend a gospel which lets saints fall away after they are called.7

He had not always believed these things. Spurgeon recounts his discovery of these truths at the age of 16:

Born, as all of us are by nature, an Arminian, I still believed the old things I had heard continually from the pulpit, and did not see the grace of God. When I was coming to Christ, I thought I was doing it all myself, and though I sought the Lord earnestly, I had no idea the Lord was seeking me. ... I can recall the very day and hour when first I received those truths in my own soul—when they were, as John Bunyan says, burnt into my heart as with a hot iron. ...

One week-night, when I was sitting in the house of God, I was not thinking much about the preacher’s sermon, for I did not believe it. The thought struck me, “How did you come to be a Christian?” I sought the Lord. “But how did you come to seek the Lord?” The truth flashed across my mind in a moment—I should not have sought Him unless there had been some previous influence in my mind to make me seek Him. I prayed, thought I, but then I asked myself, How came I to pray? I was induced to pray by reading the Scriptures. How came I to read the Scriptures? I did read them, but what led me to do so? Then, in a moment, I saw that God was at the bottom of it all, and that He was the Author of my faith, and so the whole doctrine of grace opened up to me, and from that doctrine I have not departed to this day, and I desire to make this my constant confession, “I ascribe my change wholly to God.”

Spurgeon started a college for pastors and was intent that the key to being a worthy teacher in the church was to grasp these doctrines of grace.

Arminianism is thus guilty of confusing doctrines and of acting as an obstruction to a clear and lucid grasp of the Scripture; because it misstates or ignores the eternal purpose of God, it dislocates the meaning of the whole plan of redemption. Indeed confusion is inevitable apart from this foundational truth [of election].

Without it there is a lack of unity of thought, and generally speaking they have no idea whatever of a system of divinity.

It is almost impossible to make a man a theologian unless you begin with this [doctrine of election].

You may if you please put a young believer to college for years, but unless you shew him this ground-plan of the everlasting covenant, he will make little progress, because his studies do not cohere, he does not see how one truth fits with another, and how all truths must harmonize together...

Take any county throughout England, you will find poor men hedging and ditching that have a better knowledge of divinity than one half of those who come from our academies and colleges, for the reason simply and entirely that these men have first learned in their youth the system of which election is a centre, and have afterwards found their own experience exactly squares with it.9

It is fitting that we close this short book on the doctrines of grace by appealing to you, the reader, to receive the magnificent Christ who is the eternal Author of these doctrines. Give heed to the beautiful entreaty extended by J. I. Packer, a great contemporary advocate of these truths:

To the question: what must I do to be saved? the old gospel [Calvinism] replies: believe on the Lord Jesus Christ. To the further question: what does it mean to believe on the Lord Jesus Christ? its reply is: it means knowing oneself to be a sinner, and Christ to have died for sinners; abandoning all self-righteousness and self-confidence, and casting oneself wholly upon Him for pardon and peace; and exchanging one’s natural enmity and rebellion against God for a spirit of grateful submission to the will of Christ through the renewing of one’s heart by the Holy Ghost.

And to the further question still: how am I to go about believing on Christ and repenting, if I have no natural ability to do these things? it answers: look to Christ, speak to Christ, cry to Christ, just as you are; confess your sin, your impenitence, your unbelief, and cast yourself on His mercy; ask Him to give you a new heart, working in you true repentance and firm faith; ask Him to take away your evil heart of unbelief and to write His law within you, that you may never henceforth stray from Him. Turn to Him and trust Him as best you can, and pray for grace to turn and trust more thoroughly; use the means of grace expectantly, looking to Christ to draw near to you as you seek to draw near to Him; watch, pray, read, and hear God’s Word, worship and commune with God’s people, and so continue till you know in yourself beyond doubt that you are indeed a changed being, a penitent believer, and the new heart which you desired has been put within you.

Let Charles Spurgeon lead you in prayer:

Join with me in prayer at this moment, I entreat you. Join with me while I put words into your mouths, and speak them on your behalf—“Lord, I am guilty, I deserve thy wrath. Lord, I cannot save myself. Lord, I would have a new heart and a right spirit, but what can I do? Lord, I can do nothing, come and work in me to will and to do thy good pleasure.

Thou alone hast power, I know, To save a wretch like me;
To whom, or whither should I go If I should run from thee?

But I now do from my very soul call upon thy name. Trembling, yet believing, I cast myself wholly upon thee, O Lord, I trust the blood and righteousness of thy dear Son .... Lord, save me tonight, for Jesus’ sake.”