by David R. Heesen
1981
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3. The Testimony of the Saints

I was made aware of God's sovereignty not through reading the Bible by itself but by reading a book (A. W. Pink, The Sovereignty of God). Why, you say, did I need to read another book to find out about it? Simply because my mind was so blind to God's truth that, like the Ethiopian eunuch, except someone explained it to me, I would never understand. That, incidentally, is the reason Christians—and non-Christians too—sit under Gospel preaching. If the Bible were of private interpretation, then away with preaching, away with books. We would need to merely furnish everyone with a Bible and the world would be saved from hell.

After the heavy artillery, which we brought out in chapter 2 (The Testimony of Scripture), and which must surely have convinced us all of God's indisputable sovereignty, chapter 3 will be a mere echo. Nevertheless, it is a resounding echo.

"The Lord gave the word: great was the company of those that published it" (Psalm 68:11). And elsewhere: "It pleased God by the foolishness of preaching to save them that believe" (1 Corinthians 1:21).

May we be so bold as to say that the gospel, the cross, is one thing which we glory in, but God did not choose the cross to save them that believe; He chose the preaching of the cross. When the Bible speaks of preaching, immediately we think of pulpiteering. Let us not limit preaching to that. Let's include all the aspects of it—witnessing, exhortation, admonition, writing, and even our walk with the Lord.

So I expect that the preaching, the testimonies, of Christians through the ages will go far in God's work of salvation. Let's hear what some of God's choicest servants have said about His sovereignty.

Charles Haddon Spurgeon


"There is no attribute of God more comforting to his children than the doctrine of Divine Sovereignty."

The householder says, "Is it not lawful for me to do what I will with mine own?" and even so does the God of heaven and earth ask this question of you this morning, "Is it not lawful for me to do what I will with mine own?" There is no attribute of God more comforting to his children than the doctrine of Divine Sovereignty.

Under the most adverse circumstances, in the most severe troubles, they believe that Sovereignty hath ordained their afflictions, that Sovereignty overrules them, and that Sovereignty will sanctify them all. There is nothing for which the children of God ought more earnestly to contend than the dominion of their Master over all creation—the kingship of God over all the works of his own hands--the throne of God, and his right to sit upon that throne. On the other hand, there is no doctrine more hated by worldlings, no truth of which they have made such a foot-ball, as the great, stupendous, but yet most certain doctrine of the Sovereignty of the infinite Jehovah. [New Park Street Pulpit, "Divine Sovereignty", sermon preached May 4, 1856; page 185. A comprehensive citing of Spurgeon's statements on divine sovereignty would fill volumes.]

. . .When we apply this truth regarding the Divine Sovereignty to man's salvation, then we find men standing up to defend their poor fellow creatures whom they conceive to be injured by God's predestination. But I never heard of men standing up for the devil; and yet I think if any of God's creatures have a right to complain of his dealings it is the fallen angels. For their sin they were hurled from heaven at once, and we read not that any message of mercy was ever sent to them. Once cast out, their doom was sealed; while men were respited, redemption sent into their world, and a large number of them chosen to eternal life. Why not quarrel with Sovereignty in the one case as well as the other. We say that God has elected a people out of the human race, and his right to do this is denied. But I ask, why not equally dispute the fact that God has chosen men and not fallen angels, or his justice in such a choice. If salvation be a matter of right, surely the angels had as much claim to mercy as men. Were they not seated in more than equal dignity? Did they sin more? We think not. Adam's sin was so wilful and complete, that we cannot suppose a greater sin than that which he committed. Would not the angels who were thrust out of heaven have been of greater service to their maker if restored, than we can ever be? Had we been the judges in this matter we might have given deliverance to angels but not to men. Admire then, Divine Sovereignty and love, that whereas the angels were broken into shivers, God hath raised an elect number of the race of men to set them among princes, through the merits of Jesus Christ our Lord. [page 187]

Did not Bunyan plead with sinners, and whoever classed him with any but the Calvinists? Did not Charnock, Goodwin, and Howe agonize for souls, and what were they but Calvinists? Did not Jonathan Edwards preach to sinners, and who more clear and explicit on these doctrinal matters? The works of our innumerable divines teem with passionate appeals to the unconverted . . . Was George Whitefield any less seraphic? Did his eyes weep the fewer tears or his bowels move with less compassion because he believed in God's electing love and preached the sovereignty of the most High? [Autobiography II, 45-56]

Isaac Watts

HYMN 117. L. M. Blendon. Bath. Election Sovereign and Free. Rom. ix,21-24.
1. Behold the potter and the clay!
He forms his vessels as he please;
Such is our God, and such are we,
The subjects of his just decrees.
2. [Doth not the workman's power extend
O'er all the mass, which part to choose,
And mould it for a nobler end,
And which to leave for viler use?]
3. May not the sovereign Lord on high
Dispense his favours as he will,
Choose some to life, while others die,
And yet be just, and gracious still?
4. [What if, to make his terrour known,
He lets his patience long endure,
Suff'ring vile rebels to go on,
And seal their own destruction sure? 		5. What if he means to show his grace,
And his electing love employs,
To mark out some of mortal race,
And form them fit for heavenly joys?]
6. Shall man reply against the Lord,
And call his Maker's ways unjust?—
The thunder of whose dreadful word
Can crush a thousand worlds to dust.
7. But, O my soul, if truth so bright,
Should dazzle and confound thy sight;
Yet still, his written will obey,
And wait the great, decisive day.
8. Then he shall make his justice known;
And the whole world before his throne,
With joy or terrour shall confess
The glory of his righteousness.

[The Psalms, Hymns, and Spiritual Songs, of the Rev. Isaac Watts, D.D., to which are added select hymns from other authors, Boston: Crocker & Brewster, 1864, pp. 351-352.]

John Newton

You have objections to the doctrine of election. You will however agree with me, that the Scripture does speak of it, and that in very strong and express terms, particularly St. Paul. I have met with some sincere people, as I believe, who have told me they could not bear to read his 9th chapter to the Romans, but always passed it over: so that their prejudices against election, prejudiced them against a part of the Scripture likewise. But why so, unless because the dreaded doctrine is maintained too plainly to be evaded? But you will say, that some writers and preachers attempt to put an easier sense upon the apostle's words. Let us judge then, as I lately proposed, from experience. Admitting, what I am sure you will admit, the total depravity of human nature, how can we account for the conversion of a soul to God, unless we likewise admit an election of grace? The work must begin somewhere. Either the sinner first seeks the Lord, or the Lord first seeks the sinner. The former is impossible, if by nature we are dead in trespasses and sins; if the god of this world has blinded our eyes, and maintains the possession of our hearts; and if our carnal minds, so far from being disposed to seek God, are enmity against him. Let me appeal to yourself. I think you know yourself too well to say, that you either sought or loved the Lord first: perhaps you are conscious, that for a season, and so far as in you lay, you even resisted his call; and must have perished, if he had not made you willing in the day of his power, and saved you in defiance of yourself. In your own case, you acknowledge that he began with you; and it must be the case universally with all that are called, if the whole race of mankind are by nature enemies to God. Then further, there must be an election, unless ALL are called. But we are assured that the broad road, which is thronged with the greatest multitudes, leads to destruction. Were not you and I in this road? Were we better than those who continue in it still? What has made us differ from our former selves? Grace. What has made us differ from those who are now as we once were? Grace. Then this grace by the very terms, must be differencing, or distinguishing grace; that is, in other words, electing grace. And to suppose, that God should make this election or choice only at the time of our calling, is not only unscriptural, but contrary to the dictates of reason, and the ideas we have of the divine perfections, particularly those of omniscience and immutability. They who believe there is any power in man by nature, whereby he can turn to God, may contend for a conditional election, upon the foresight of faith and obedience: but while others dispute, let you and me admire, for we know that the Lord foresaw us (as we were) in a state utterly incapable either of believing or obeying, unless he was pleased to work in us to will and to do according to his own good pleasure. [Letters of John Newton, Edinburgh: The Banner of Truth Trust, pp. 72-73.]

George Muller

[George Muller is known throughout the world as the founder of the orphanages in Bristol, England.]

Before this period [1829] I had been much opposed to the doctrines of election, particular redemption, and final persevering grace; so much so that, a few days after my arrival at Teignmouth I called election a devilish doctrine. I did not believe that I had brought myself to the Lord, for that was too manifestly false; but yet I held, that I might have resisted finally. And further, I knew nothing about the choice of God's people, and did not believe that the child of God, when once so, was safe for ever. In my fleshly mind I had repeatedly said, If once I could prove that I am a child of God for ever, I might go back into the world for a year or two, and then return to the Lord, and at last be saved. 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 as an instrument; and being made willing to receive what that 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 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. And for this have I been strengthened by the Lord, in a great measure, through the instrumentality of these truths. For in time of temptation, I have been repeatedly led to say: Should I thus sin? I should only bring misery into my soul for a time, and dishonour God; for, being a son of God for ever, I should have to be brought back again, though it might be in the way of severe chastisement. Thus, I say, the electing love of God in Christ (when I have been able to realize it) has often been the means of producing holiness, instead of leading me into sin. It is only the notional apprehension of such truths, the want of having them in the heart, whilst they are in the head, which is dangerous.

 

Corrie Ten Boom

Father was not quarrelsome about his biblical beliefs, but he stood fast in theological debates, especially with Tante Jans. They used to have some rather lively discussions, which Mother and I didn't enjoy. Father was a Calvinist and I heard him speak frequently about predestination. I never quite understood what he meant, and one time I asked him, "What is predestination?" He answered, "The ground on which I build my faith is not in me, but in the faithfulness of God." That was an answer I enjoyed, and I repeated it many times in the years to follow. One of the main points of dissension between Father and Tante Jans came over faith and works. In the Book of Philippians it is written: "So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure" (2:12, 13).

Father talked more about "it is God who is at work in you . . ." and Tante Jans emphasized "work out your salvation." I believe the fear she had of death may have been the result of never quite believing she had worked hard enough for God. [In My Father's House. Old Tappan, NJ: Fleming H. Revell Company. (c)1976. pp. 96-97.]

David Brainerd

. . . I could not bear, that it should be wholly at God's pleasure, to save or damn me, just as he would. That passage (Rom. 9:11-23) was a constant vexation to me, especially verse 21. Reading or meditating on this, always destroyed my seeming good frames: for when I thought I was almost humbled, and almost resigned, this passage would make my enmity against the sovereignty of God appear. When I came to reflect on the inward enmity and blasphemy, which arose on this occasion, I was the more afraid of God, and driven further from any hopes of reconciliation with him. It gave me a dreadful view of myself; I dreaded more than ever to see myself in God's hands, at his sovereign disposal; and it made me more opposite than ever to submit to his sovereignty; for I thought God designed my damnation.

It was the sight of truth concerning myself, truth respecting my state, as a creature fallen and alienated from God, and that consequently could make no demands on God for mercy, but must subscribe to the absolute sovereignty of the divine Being; the sight of the truth, I say, my soul shrank away from, and trembled to think of beholding. Thus, he that doth evil, as all unregenerate men continually do, hates the light of truth, neither cares to come to it, because it will reprove his deeds, and show him his just deserts. (John 3:26) Some time before, I had taken much pains, as I thought, to submit to the sovereignty of God; yet I mistook the thing,—and did not once imagine, that seeing and being made experimentally sensible of this truth, which my soul now so much dreaded and trembled at, was the frame of soul which I had so earnestly desired.

I had ever hoped, that when I had attained to that humiliation, which I supposed necessary to precede faith, then it would not be fair for God to cast me off; but now I saw it was so far from any goodness in me, to own myself spiritually dead, and destitute of all goodness, that, on the contrary, my mouth would be forever stopped by it; and it looked as dreadful to me, to see myself, and the relation I stood in to God—I a sinner and criminal, and He a great Judge and Sovereign—as it would be to a poor trembling creature, to venture off some high precipice. Hence I put it off for a minute or two, and tried for better circumstances to do it in; either I must read a passage or two, or pray first, or something of the like nature or else put off my submission to God's sovereignty with an objection, that I did not know how to submit. But the truth was I could see no safety in owing myself in the hands of a sovereign God, and could lay no claim to anything better than damnation.

I continued, in this state of mind till the Sabbath evening following, when I was walking again in the same solitary place, where I was brought to see myself lost and helpless, as before mentioned. Here, in a mournful melancholy state, I was attempting to pray; but found no heart to engage in that or any other duty; my former concern, exercise, and religious affections were now gone. I thought that the Spirit of God had quite left me; but still was not distressed; yet disconsolate, as if there was nothing in heaven or earth could make me happy. Having been thus endeavoring to pray--though, as I thought, very stupid and senseless—for near half an hour; then, as I was walking in a dark thick grove, unspeakable glory seemed to open to the view and apprehension of my soul. I do not mean any external brightness, for I saw no such thing; nor do I intend any imagination of a body of light, somewhere in the third heavens, or anything of that nature; but it was a new inward apprehension or view that I had of God, such as I never had before, nor anything which had the least resemblance of it. I stood still; wondered; and admired! I knew that I never had seen before anything comparable to it for excellency and beauty; it was widely different from all the conceptions that ever I had of God, or things divine. I had no particular apprehension of any one person in the Trinity, either the Father, the Son, or the Holy Ghost; but it appeared to be Divine glory. My soul rejoiced with joy unspeakable, to see such a God, such a glorious divine Being; and I was inwardly pleased and satisfied that he should be God over all forever and ever. My soul was so captivated and delighted with the excellency, loveliness, greatness, and other perfections of God, that I was even swallowed up in him; at least to that degree, that I had no thought (as I remember at first), about my own salvation, and scarce reflected that there was such a creature as myself. [Valiant for the Truth—A Treasury of Evangelical Writings. Compiled and edited by David Otis Fuller. New York: McGraw-Hill. 1961. pages 301-302]

. . . How I was, the first day or two of my illness with regard to the exercise of reason, I scarcely know. I believe I was somewhat shattered with the violence of the fever at times; but the third day of my illness, and constantly afterwards, for four or five weeks together, I enjoyed as much serenity of mind, and clearness of thought, as perhaps I ever did in my life. I think that my mind never penetrated with so much ease and freedom into divine things, as at this time; and I never felt so capable of demonstrating the truth of many important doctrines of the gospel, as now. As I saw clearly the truth of those great doctrines which are justly styled the doctrines of grace, so I saw with no less clearness, that the essence of religion consisted in the soul's conformity to God, and acting above all selfish views, for His glory, longing to be for Him, to live to Him, and please and honor Him in all things; and this from a clear view of His infinite excellency and worthiness in Himself, to be loved, adored, worshipped and served by all intelligent creatures. [page 316]

Adoniram Judson

For what purpose did he [Christ] leave the bosom of the Father, the throne of eternal glory, to come down to sojourn, and suffer and die in the fallen rebellious world? For what purpose does he now sit on the mediatorial throne, and exert the power with which he is invested? To restore the ruins of paradise--to redeem his chosen people from death and hell--to extend and establish his kingdom throughout the habitable globe. This is evident from his whole course on earth, from his promises to the church, and especially from his parting command, "Go ye into all the world, and preach the gospel to every creature." (Memoir of the Life and Labors of the Rev. Adoniram Judson, D.D., (Boston: Phillips, Sampson, & Co., 1835), p. 519. Cited in Thomas J. Nettles, By His Grace and for His Glory (Grand Rapids: Baker, 1986), p. 150)

IV. God, originally knowing that mankind would fall and be ruined, did, of his mercy, select some of the race, and give them to his son, to save from sin and hell.

V. The Son of God, according to his engagement to save the elect, was, in the fulness of time, conceived by the power of God, in the womb of the virgin Mary, in the country of Judea and land of Israel, and thus uniting the divine and human natures, he was born as man; and being the Saviour Messiah, (Jesus Christ) he perfectly obeyed the law of God, and then laid down his life for man, in the severest agonies of crucifixion, by which he made an atonement for all who are willing to believe. (Ibid., p. 2:469.)

Jonathan Edwards

"Absolute sovereignty is what I love to ascribe to God." From my childhood up, my mind had been full of objections against the doctrine of God's sovereignty, in choosing whom he would to eternal life, and rejecting whom he pleased, leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well, when I seemed to be convinced, and fully satisfied, as to this sovereignty of God, and his justice in thus eternally disposing of men, according to his sovereign pleasure. But never could give an account, how, or by what means, I was thus convinced, not in the least imagining at the time, nor a long time after, that there was any extraordinary influence of God's Spirit in it; but only that now I saw further, and my reason apprehended the justice and reasonableness of it. However, my mind rested in it; and it put an end to all those cavils and objections. And there has been a wonderful alteration in my mind, with respect to the doctrine of God's sovereignty, from that day to this; so that I scarce ever have found so much as the rising of an objection against it, in the most absolute sense, in God shewing mercy to whom he will shew mercy, and hardening whom he will. God's absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of any thing that I see with my eyes; at least it is so at times. But I have often, since that first conviction, had quite another kind of sense of God's sovereignty than I had then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceedingly pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so. [Jonathan Edwards: Basic Writings. Edited by Ola Elizabeth Winslow. New York: New American Library. 1966. Personal Narrative, page 83]

. . . Since I came to Northampton, I have often had sweet complacency in God, in views of his glorious perfections, and of the excellency of Jesus Christ. God has appeared to me a glorious and lovely Being, chiefly on account of his holiness. The holiness of God has always appeared to me the most lovely of all his attributes. The doctrines of God's absolute sovereignty, and free grace, in shewing mercy to whom he would shew mercy; and man's absolute dependence on the operations of God's Holy Spirit, have very often appeared to me as sweet and glorious doctrines. These doctrines have been much my delight. 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, and ask sovereign mercy of him. [Personal Narrative, page 91]

. . . Though it seems to me, that in some respects, I was a far better christian, for two or three years after my first conversion, than I am now; and lived in a more constant delight and pleasure; yet of late years, I have had a more full and constant sense of the absolute sovereignty of God, and a delight in that sovereignty; . . . [Personal Narrative, page 95]

Solomon Stoddard

If he OBJECTS, That God has shewed mercy to others that have not taken so much pains as he: God pardons others, and gives grace to others, but denies him. He may be told.

1. That his Labour and Service does lay no bond upon God to shew mercy to him. Whatever he has pretended in his Prayers, he has no true regard to the Glory of God, he has minded nothing higher than his own Salvation; he has been serving himself, and not God. God is no ways obliged to give him such a reward, he has not merited grace, but has merited Condemnation by such services. There is nothing in such services to work upon the mercy of God; God's mercy is not moved by any external thing, there is nothing in those Services to engage the Justice of God, they are far from being meritorious; there is nothing to engage the Faithfulness of God: God has made no absolute promises to any hypocritical prayers.

2. That God has a liberty to bestow his Grace upon whom he will. Mercy is Gods [sic] own, and he will make choice who shall be the subjects of it. God is master of his own gifts, will bestow them upon one, and deny them to others. It is just for God to deny all Sinners Saving Mercy, but if he pleases to have mercy upon some, none may prescribe who they shall be; but he may chuse [sic] one, and refuse another, . . . [A Guide to Christ or, The Way of Directing Souls That are Under the Work of Conversion, by Solomon Stoddard, Boston: J. Allen, 1714, page 66.]

George Whitefield

Here is a dispute between the Arminians and the Calvinists; ask an Arminian what is meant by the beloved of the Lord; O, say they that are for general redemption, the beloved of the Lord signifies, all the men that were ever born into the world; that is a good broad bridge to take them in; but broad bridges are not always the strongest bridges in the world. The Arminians will assert it that Judas was as much beloved of God as Peter, or any other of the apostles; and those that are not Arminians, but are what you call Quakers, and there are a good many, I believe, among them, that have better hearts than heads, they say, that we are all alike, that we all come into the world with a seed of grace, and shall be happy according to the improvement of that grace; hence they talk nothing of a Christ without, but within: happy they that experience a Christ within! God's mercy is sure, and over all his works; and in one sense, our Lord Jesus Christ is the Saviour of all men, that is, of all sorts of men; even the wicked are beholden to Jesus Christ, whom they despise, for every worldly comfort they enjoy; in this sense we should learn to love as our Lord, we are told, loved the young man when he saw he had been a harmless and good liver; but we must go more to what we call Calvinism, what I call spiritual truth. The love which Jesus Christ bore for the young man, quite differed from that love with which he loved Martha, Mary, and their brother; there was a cargo for you! three in one family; God grant it may be your happy lot and mine! two sisters and one brother, three to entertain Jesus Christ, all in a peculiar manner beloved of the Lord. [Eighteen Sermons Preached by the Late Rev. George Whitefield, A.M. Boston, 1820. Sermon VI. "The Beloved of God" (Deut. 33:12), page 96.]

Would to God, this point of doctrine was considered more, and people were more studious of the covenant of redemption between the Father and the Son! we should not then have so much disputing against the doctrine of election, or hear it condemned (even by good men) as a doctrine of devils. For my own part, I cannot see how true humbleness of mind can be attained without a knowledge of it; and though I will not say, that every one who denies election is a bad man, yet I will say, with that sweet singer, Mr. Trail, it is a very bad sign: such an one, whoever he be, I think cannot truly know himself: for, if we deny election, we must, partly at least, glory in ourselves; but our redemption is so ordered, that no flesh should glory in the divine presence; and hence it is, that the pride of man opposes this doctrine, because according to this doctrine, and no other, "he that glories must glory only in the Lord." But what shall I say? Election is a mystery that shines with such resplendent brightness, that, to make use of the words of one who has drank deeply of electing love, it dazzles the weak eyes of some of God's dear children; however, though they know it not, all the blessings they receive, all the privileges they do or will enjoy, through Jesus Christ, flow from the everlasting love of God the Father: "But of him are you in Christ Jesus, who of God is made unto us, wisdom, righteousness, sanctification, and redemption." [John Gillies, Memoirs of the Rev. George Whitefield, Hartford: Edwin Hunt & Son, 1853, pp. 400-401]

Augustus Toplady

When I consider the absolute independency of GOD, and the necessary, total dependence of all created things on Him their first cause; I cannot help standing astonished at the pride of impotent, degenerate man, who is so prone to consider himself as a being possessed of sovereign freedom, and invested with a power of self- salvation: Able, he imagines, to counteract the designs even of infinite wisdom, and to defeat the agency of omnipotence itself. Ye shall be as gods, said the tempter to Eve, in Paradise: And ye are as gods, says the same tempter, now, to her apostate sons.—One would be apt to think, that a suggestion, so demonstrably false and flattering, a suggestion, the very reverse of what we feel to be our state; a suggestion, alike contrary to scripture and reason, to fact and experience; could never meet with the smallest degree of credit. And yet, because it so exactly coincides with the natural haughtiness of the human heart, men not only admit, but even relish the deception, and fondly incline to believe, that the father of lies does, in this instance at least, speak truth. The scripture doctrine of predetermination lays the axe at the very root of this potent delusion. It assures us, that all things are of God. That all our times, and all events, are in his hand; consequently, that man's business below is chiefly, to fill up the departments, and to discharge the several offices assigned him, in God's purpose, from everlasting; and that, having lived his appointed time, and finished his allotted course of action and suffering, he, that moment, quits the stage of terrestial life, and removes to the invisible state. [Preface to Jerome Zanchius, The Doctrine of Absolute Predestination Stated and Asserted: With a Preliminary Discourse on the Divine Attributes. Johnstown: Abraham Romyen, 1804; pages iii and iv [Xerox copy in the editor's possession. The librarian's comment upon retrieving this volume for me: "Oh, you're getting into that bag of worms!"])]

Matthew Henry

The various dealings of God, by which he makes some to differ from others, must be resolved into his absolute sovereignty. He is debtor to no man, his grace is his own, and he may give it or withhold it as it pleaseth him; we have none of us deserved it, nay, we have all justly forfeited it a thousand times, so that herein the work of our salvation is admirably well ordered that those who are saved must thank God only, and those who perish must thank themselves only, Hos. xiii.9. We are bound, as God hath bound us, to do our utmost for the salvation of all we have to do with; but God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will; and that is that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming is a preventing [Preventing = this word to be understood in its former, now archaic, meaning of preceding, or coming before.] distinguishing favour to whom he will. Had he mercy on the Gentiles? It was because he would have mercy on them. Were the Jews hardened? It was because it was his own pleasure to deny them softening grace, and to give them up to their chosen affected unbelief. Even so, Father, because it seemed good unto thee. That scripture excellently explains this, Luke x.21, and, as this, shows the sovereign will of God in giving or withholding both the means of grace and the effectual blessing upon those means. [Matthew Henry's Commentary on the Whole Bible, Vol. VI—Acts to Revelation. Old Tappan, NJ: Fleming H. Revell. pages 433-434]

Stephen Charnock

. . . Why doth he write some names in the "book of life," and leave out others? why doth he enrol some, whom he intends to make denizens of heaven, and refuse to put others in his register? the apostle tells us, it is the pleasure of his will. you may render a reason for many of god's actions, till you come to this, the top and foundation of all; and under what head of reason can man reduce this act but to that of his royal prerogative? why doth god save some, and condemn others at last? because of the faith of the one, and unbelief of the other. why do some men believe? because god hath not only given them the means of grace, but accompanied those means with the efficacy of his spirit. why did god accompany those means with the efficacy of his spirit in some, and not in others? because he had decreed by grace to prepare them for glory. but why did he decree, or choose some, and not others? into what will you resolve this but into his sovereign pleasure? salvation and condemnation at the last upshot, are acts of god as the judge, conformable to his own law of giving life to believers, and inflicting death upon unbelievers; for those a reason may be rendered; but the choice of some, and preterition of others, is an act of god as he is a sovereign monarch, before any law was actually transgressed, because not actually given. when a prince redeems a rebel, he acts as a judge according to law; but when he calls some out to pardon, he acts as a sovereign by a prerogative above law; into this the apostle resolves it (rom. ix.13,15). [Discourses Upon the Existence and Attributes of God, Vol. II. Grand Rapids: Baker. page 395.]

John Bunyan

Is it so? Is coming to Jesus Christ, by the gift, promise, and drawing of the Father? Then let saints here learn to ascribe their coming to Christ, to the gift, promise, and drawing of the Father. Christian man, bless God, who hath given thee to Jesus Christ, by promise; and again bless God that he hath drawn thee to him. And why thee? Why not another? Oh! that the glory of electing love should rest upon thy head, and that the glory of the exceeding grace of God should take hold of thy heart, and bring thee to Jesus Christ! [Come and Welcome to Jesus Christ. Swengel, PA: Reiner Publications; page 113.] Now men will tattle and prattle at a mad rate about Election and Reprobation, and conclude, because all are not elected, that GOD is to blame that any are damned: but, then, they will see that men are not damned because they were not elected, but because they sinned; and also that they sinned, not because God put any weakness into their souls, but because they gave way, and that wilfully, knowingly, and desperately to Satan, and so "turned from the holy commandment delivered unto them." For, observe;—among all the objections and cavils that are made, and will be made, in the day of the Lord Jesus, they have not one humph about Election and Reprobation. And the reason is,—that they shall see then that God could choose and refuse at pleasure, in his prerogative royal, without prejudice to the Lost. They shall be convinced that there was such reality, and downright willingness in God, in every tender of grace and mercy to the worst of men, that they will be drowned with the conviction that they did refuse love for hatred; grace for sin; heaven for hell; God for the devil. [Treatise on Eternal Judgment, Works, vol. iv. p. 246, cited in Robert Philip, The Life, Times, and Characteristics of John Bunyan, London: George Virtue, 1839, pp. 480-481]

Martin Luther

On your view [Erasmus], God will elect nobody, and no place for election will be left; all that is left is freedom of will to heed or defy the long-suffering and wrath of God. But if God is thus robbed of His power and wisdom in election, what will He be but just that idol, Chance, under whose sway all things happen at random? Eventually, we shall come to this: that men may be saved and damned without God's knowledge! For He will not have marked out by sure election those that should be saved and those that should be damned; He will merely have set before all men His general long-suffering, which forbears and hardens, together with His chastening and punishing mercy, and left it to them to choose whether they would be saved or damned, while He Himself, perchance, goes off, as Homer says, to an Ethiopian banquet! [The Bondage of the Will]

 

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