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DWIGHT
THE SOVEREIGNTY OF GOD
BIOGRAPHICAL NOTE
Timothy Dwight was born at Northampton, Massachusetts, in 1752. He graduated from Yale in 1769, served as chaplain in the army during the Revolutionary War and was chosen president of his university in 1795. He died, after holding that office for twelve years, in 1817. Lyman Beecher, who attributed his conversion to him, says: "He was of noble form, with a noble head and body, and had one of the sweetest smiles that ever you saw. When I heard him preach on 'the harvest is passed, the summer is ended, and we are not saved,' a whole avalanche rolled down on my mind. I went home weeping every step."
DWIGHT
1752--1817
THE SOVEREIGNTY OF GOD
_O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps_.--Jeremiah x., 23.
Few of this audience will probably deny the truth of a direct Scriptural declaration. With as little reason can it be denied that most of them apparently live in the very manner in which they would live if the doctrine were false: or that they rely, chiefly at least, on their own sagacity, contrivance and efforts for success in this life and that which is to come. As little can it be questioned that such self-confidence is a guide eminently dangerous and deceitful. Safe as we may feel under its direction, our safety is imaginary. The folly of others in trusting to themselves we discern irresistibly. The same folly they perceive, with equal evidence, in us. Our true wisdom lies in willingly feeling, and cheerfully acknowledging, our dependence on God; and in committing ourselves with humble reliance to His care and direction.
With these observations I will now proceed to illustrate the truth of the doctrine. The mode which I shall pursue will, probably, be thought singular. I hope it will be useful. Metaphysical arguments, which are customarily employed for the purpose of establishing this and several other doctrines of theology, are, if I mistake not, less satisfactory to the minds of men at large than the authors of them appear to believe. Facts, wherever they can be fairly adduced for this end, are attended with a superior power of conviction; and commonly leave little doubt behind them. On these, therefore, I shall at the present time rely for the accomplishment of my design. In the first place, the doctrine of the text is evident from the great fact that the birth and education of all men depend not on themselves.
The succeeding events of life are derived, in a great measure at least, from our birth. By this event, it is in a prime degree determined whether men shall be princes or peasants, opulent or poor, learned or ignorant, honorable or despised; whether they shall be civilized or savage, freemen or slaves, Christians or heathens, Mohammedans or Jews.
A child is born of Indian parents in the western wilderness. By his birth he is, of course, a savage. His friends, his mode of life, his habits, his knowledge, his opinions, his conduct, all grow out of this single event. His first thoughts, his first instructions, and all the first objects with which he is conversant, the persons whom he loves, the life to which he assumes are all savage. He is an Indian from the cradle; he is an Indian to the grave. To say that he could not be otherwise, we are not warranted; but that he is not is certain.
Another child is born of a Bedouin Arab. From this moment he begins to be an Arabian. His hand is against every man; and every man's hand is against him. Before he can walk, or speak, he is carried through pathless wastes in search of food; and roams in the arms of his mother, and on the back of a camel, from spring to spring, and from pasture to pasture. Even then he begins his conflict with hunger and thirst; is scorched by a vertical sun; shriveled by the burning sand beneath; and poisoned by the breath of the simoom. Hardened thus through his infancy and childhood, both in body and mind, he becomes, under the exhortations and example of his father, a robber from his youth; attacks every stranger whom he is able to overcome; and plunders every valuable thing on which he can lay his hand.
A third receives his birth in the palace of a British nobleman; and is welcomed to the world as the heir apparent of an ancient, honorable and splendid family. As soon as he opens his eyes on the light, he is surrounded by all the enjoyments which opulence can furnish, ingenuity contrive, or fondness bestow. He is dandled on the knee of indulgence; encircled by attendants, who watch and prevent alike his necessities and wishes; cradled on down; and charmed to sleep by the voice of tenderness and care. From the dangers and evils of life he is guarded with anxious solicitude. To its pleasures he is conducted by the ever-ready hand of maternal affection. His person is shaped and improved by a succession of masters; his mind is opened, invigorated and refined by the assiduous superintendence of learning and wisdom. While a child he is served by a host of menials and flattered by successive trains of visitors. When a youth he is regarded by a band of tenants with reverence and awe. His equals in age bow to his rank; and multitudes, of superior years acknowledge his distinction by continual testimonies of marked respect. When a man, he engages the regard of his sovereign; commands the esteem of the senate; and earns the love and applause of his country.
A fourth child, in the same kingdom, is begotten by a beggar, and born under a hedge. From his birth he is trained to suffering and hardihood. He is nursed, if he can be said to be nursed at all, on a coarse, scanty and precarious pittance; holds life only as a tenant at will; combats from the first dawnings of intellect with insolence, cold and nakedness; is originally taught to beg and to steal; is driven from the doors of men by the porter or the house dog; and is regarded as an alien from the family of Adam. Like his kindred worms, he creeps through life in the dust; dies under the hedge, where he is born; and is then, perhaps, cast into a ditch, and covered with earth by some stranger, who remembers that, altho a beggar, he still was a man.
A child enters the world in China; and unites, as a thing of course, with his sottish countrymen in the stupid worship of the idol Fo. Another prostrates himself before the Lama, in consequence of having received his being in Tibet, and of seeing the Lama worshiped by all around him.
A third, who begins his existence in Turkey, is carried early to the mosque; taught to lisp with profound reverence the name of Mohammed; habituated to repeat the prayers and sentences of the Koran as the means of eternal life; and induced, in a manner irresistible, to complete his title to Paradise by a pilgrimage to Mecca.
The Hindu infant grows into a religious veneration for the cow; and perhaps never doubts that, if he adds to this solemn devotion to Juggernaut, the Gooroos, and the Dewtahs, and performs carefully his ablutions in the Ganges, he shall wash away all his sins, and obtain, by the favor of Brahma, a seat among the blest.
In our own favored country, one child is born of parents devoted solely to this world. From his earliest moments of understanding, he hears and sees nothing commended but hunting, horse-racing, visiting, dancing, dressing, riding, parties, gaming, acquiring money with eagerness and skill, and spending it in gaiety, pleasure and luxury. These things, he is taught by conversation and example, constitute all the good of man. His taste is formed, his habits are riveted, and the whole character of his soul is turned to them before he is fairly sensible that there is any other good. The question whether virtue and piety are either duties or blessings he probably never asks. In the dawn of life he sees them neglected and despised by those whom he most reverences; and learns only to neglect and despise them also. Of Jehovah he thinks as little, and for the same reason as a Chinese or a Hindu. They pay their devotions to Fo and to Juggernaut: he his to money and pleasure. Thus he lives, and dies, a mere animal; a stranger to intelligence and morality, to his duty and his God.
Another child comes into existence in the mansion of knowledge and virtue. From his infancy, his mind is fashioned to wisdom and piety. In his infancy he is taught and allured to remember his Creator; and to unite, first in form and then in affection, in the household devotions of the morning and evening. God he knows almost as soon as he can know anything. The presence of that glorious being he is taught to realize almost from the cradle; and from the dawn of intelligence to understand the perfections and government of his Creator. His own accountableness, as soon as he can comprehend it, he begins to feel habitually, and always. The way of life through the Redeemer is early, and regularly explained to him by the voice of parental love; and enforced and endeared in the house of God. As soon as possible, he is enabled to read, and persuaded to "search the Scriptures." Of the approach, the danger and the mischiefs of temptations, he is tenderly warned. At the commencement of sin, he is kindly checked in his dangerous career. To God he was solemnly given in baptism. To God he was daily commended in fervent prayer. Under this happy cultivation he grows up "like an olive-tree in the courts of the Lord"; and, green, beautiful and flourishing, he blossoms; bears fruit; and is prepared to be transplanted by the divine hand to a kinder soil in the regions above.
How many, and how great, are the differences in these several children! How plainly do they all, in ordinary circumstances, arise out of their birth! From their birth is derived, of course, the education which I have ascribed to them; and from this education spring in a great measure both character and their destiny. The place, the persons, the circumstances, are here evidently the great things which, in the ordinary course of Providence, appear chiefly to determine what the respective men shall be; and what shall be those allotments which regularly follow their respective characters. As, then, they are not at all concerned in contriving or accomplishing either their birth or their education; it is certain that, in these most important particulars, the way of man is not in himself. God only can determine what child shall spring from parents, wise or foolish, virtuous or sinful, rich or poor, honorable or infamous, civilized or savage, Christian or heathen.
I wish it to be distinctly understood, and carefully remembered, that "in the moral conduct of all these individuals no physical necessity operates." Every one of them is absolutely a free agent; as free as any created agent can be. Whatever he does is the result of choice, absolutely unconstrained.
Let me add, that not one of them is placed in a situation in which, if he learns and performs his duty to the utmost of his power, he will fail of being finally accepted.
Secondly. The doctrine is strikingly evident from this great fact, also, that the course of life, which men usually pursue, is very different from that which they have intended.
Human life is ordinarily little else than a collection of disappointments. Rarely is the life of man such as he designs it shall be. Often do we fail of pursuing, at all, the business originally in our view. The intentional farmer becomes a mechanic, a seaman, a merchant, a lawyer, a physician, or a divine. The very place of settlement, and of residence through life, is often different, and distant, from that which was originally contemplated. Still more different is the success which follows our efforts.
All men intend to be rich and honorable; to enjoy ease; and to pursue pleasure. But how small is the number of those who compass these objects! In this country, the great body of mankind are, indeed, possest of competence; a safer and happier lot than that to which they aspire; yet few, very few are rich. Here, also, the great body of mankind possess a character, generally reputable; but very limited is the number of those who arrive at the honor which they so ardently desire, and of which they feel assured. Almost all stop at the moderate level, where human efforts appear to have their boundary established in the determination of God. Nay, far below this level creep multitudes of such as began life with full confidence in the attainment of distinction and splendor.
The lawyer, emulating the eloquence, business, and fame of Murray or Dunning, and secretly resolved not to slacken his efforts, until all his rivals in the race for glory are outstript is often astonished, as well as broken-hearted, to find business and fame pass by his door, and stop at the more favored mansion of some competitor, in his view less able, and less discerning, than himself.
The physician, devoted to medical science, and possest of distinguished powers of discerning and removing diseases, is obliged to walk; while a more fortunate empiric, ignorant and worthless, rolls through the streets in his coach.
The legislator beholds with anguish and amazement the suffrages of his countrymen given eagerly to a rival candidate devoid of knowledge and integrity; but skilled in flattering the base passions of men, and deterred by no hesitations of conscience, and no fears of infamy, from saying and doing anything which may secure his election.
The merchant often beholds with a despairing eye his own ships sunk in the ocean; his debtors fail; his goods unsold, his business cramped; and himself, his family and his hopes ruined; while a less skilful but more successful neighbor sees wealth blown to him by every wind, and floated on every wave.
The crops of the farmer are stinted; his cattle die; his markets are bad; and the purchaser of his commodities proves to be a cheat, who deceives his confidence and runs away with his property.
Thus the darling schemes and fondest hopes of man are daily frustrated by time. While sagacity contrives, patience matures, and labor industriously executes, disappointment laughs at the curious fabric, formed by so many efforts and gay with so many brilliant colors, and while the artists imagine the work arrived at the moment of completion, brushes away the beautiful web, and leaves nothing behind.
The designs of men, however, are in many respects not infrequently successful. The lawyer and physician acquire business and fame; the statesman, votes; and the farmer, wealth. But their real success, even in this case, is often substantially the same with that already recited. In all plans, and all labors, the supreme object is to become happy. Yet, when men have actually acquired riches and honor, or secured to themselves popular favor, they still find the happiness, which they expected, eluding their grasp. Neither wealth, fame, office, nor sensual pleasure can yiel
prison, Mercy came and stood at the gate, and wept over the melancholy scene, exclaiming--"Oh, that I might enter! I would bind up their wounds; I would relieve their sorrows; I would save their souls!" An embassy of angels, commissioned from the court of heaven to some other world, paused at the sight, and heaven forgave that pause. Seeing Mercy standing there, they cried:--"Mercy! canst thou not enter? Canst thou look upon that scene and not pity? Canst thou pity, and not relieve?" Mercy replied: "I can see!" and in her tears she added, "I can pity, but I can not relieve!" "Why canst thou not enter?" inquired
the heavenly host. "Oh!" said Mercy, "Justice has barred the gate against me, and I must not--can not unbar it!" At this moment, Justice appeared, as if to watch the gate. The angels asked, "Why wilt thou not suffer Mercy to enter?" He sternly replied: "The law is broken, and it must be honored! Die they, or Justice must!" Then appeared a form among the angelic band like unto the Son of God. Addressing Himself to Justice, He said: "What are thy demands?" Justice replied: "My demands are rigid; I must have ignominy for their honor, sickness for their health, death for their life. Without the shedding of blood there is no remission!" "Justice," said the Son of God, "I accept thy terms! On me be this wrong! Let Mercy enter, and stay the carnival of death!" "What pledge dost thou give for the performance of these conditions?" "My word; my oath!" "When wilt thou perform them?" "Four thousand years hence, on the hill of Calvary, without the walls of Jerusalem." The bond was prepared, and signed and sealed in the presence of attendant angels. Justice was satisfied, the gate was opened, and Mercy entered, preaching salvation in the name of Jesus. The bond was committed to patriarchs and prophets. A long series of rites and ceremonies, sacrifices and obligations, was instituted to perpetuate the memory of that solemn deed. At the close of the four thousandth year, when Daniel's "seventy weeks" were accomplished, Justice and Mercy appeared on the hill of Calvary. "Where," and Justice, "is the Son of God?" "Behold him," answered Mercy, "at the foot of the hill!" And there He came, bearing His own cross, and followed by His weeping church. Mercy retired, and stood aloof from the scene. Jesus ascended the hill like a lamb for the sacrifice. Justice presented the dreadful bond, saying, "This is the day on which this article must be canceled." The Redeemer took it. What did He do with it? Tear it to pieces, and scatter it to the winds? No! He nailed it to His cross, crying, "It is finished!" The victim ascended the altar. Justice called on Holy Fire to come down and consume the sacrifice. Holy Fire replied: "I come! I will consume the sacrifice, and then I will burn up the world!" It fell upon the Son of God, and rapidly consumed His humanity; but when it touched His deity, it expired. Then was there darkness over the whole land, and an earthquake shook the mountain; but the heavenly host broke forth in rapturous song--"Glory to God in the highest! on earth peace! good will to man!"
Thus grace has abounded, and the free gift has come upon all, and the gospel has gone forth proclaiming redemption to every creature. "By grace ye are saved, through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast." By grace ye are loved, redeemed, and justified. By grace ye are called, converted, reconciled and sanctified. Salvation is wholly of grace. The plan, the process, the consummation are all of grace.
"Where sin abounded, grace hath much more abounded." "Through the offense of one, many were dead." And as men multiplied, the offense abounded. The waters deluged the world, but could not wash away the dreadful stain. The fire fell from heaven, but could not burn out the accurst plague. The earth opened her mouth, but could not swallow up the monster sin. The law thundered forth its threat from the thick darkness on Sinai, but could not restrain, by all its, terrors, the children of disobedience. Still the offense abounded, and multiplied as the sands on the seashore. It waxed bold, and pitched its tents on Calvary, and nailed the Lawgiver to a tree. But in that conflict sin received its mortal wound. The victim was the victor. He fell, but in His fall He crusht the foe. He died unto sin, but sin and death were crucified upon His cross. Where sin abounded to condemn, grace hath much more abounded to justify. Where sin abounded to corrupt, grace hath much more abounded to purify. Where sin abounded to harden, grace hath much more abounded to soften and subdue. Where sin abounded to imprison men, grace hath much more abounded to proclaim liberty to the captives. Where sin abounded to break the law and dishonor the Lawgiver, grace hath much more abounded to repair the breach and efface the stain. Where sin abounded to consume the soul as with unquenchable fire and a gnawing worm, grace hath much more abounded to extinguish the flame and heal the wound. Grace hath abounded! It hath established its throne on the merit of the Redeemer's sufferings. It hath put on the crown, and laid hold of the golden scepter, and spoiled the dominion of the prince of darkness, and the gates of the great cemetery are thrown open, and there is the beating of a new life-pulse throughout its wretched population and immortality is walking among the tombs!
This abounding grace is manifested in the gift of Jesus Christ, by whose mediation our reconciliation and salvation are effected. With Him, believers are dead unto sin, and alive unto God. Our sins were slain at His cross, and buried in His tomb. His resurrection hath opened our graves, and given us an assurance of immortality. "God commendeth his love toward us, in that while we were yet sinners, Christ died for us; much more, then, being now justified by his blood, we shall be saved from the wrath through him; for if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life."
"The carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be." Glory to God, for the death of His Son, by which this enmity is slain, and reconciliation is effected between the rebel and the law! This was the unspeakable gift that saved us from ruin; that wrestled with the storm, and turned it away from the devoted head of the sinner. Had all the angels of God attempted to stand between these two conflicting seas, they would have been swept to the gulf of destruction. "The blood of bulls and goats, on Jewish altars slain," could not take away sin, could not pacify the conscience. But Christ, the gift of divine grace, "Paschal Lamb by God appointed," a "sacrifice of nobler name and richer blood than they," bore our sins and carried our sorrows, and obtained for us the boon of eternal redemption. He met the fury of the tempest, and the floods went over His head; but His offering was an offering of peace, calming the storms and the waves, magnifying the law, glorifying its Author, and rescuing its violator from the wrath and ruin. Justice hath laid down his sword at the foot of the cross, and amity is restored between heaven and earth.
Hither, O ye guilty! come and cast away your weapons of rebellion! Come with your bad principles and wicked actions; your unbelief, and enmity, and pride; and throw them off at the Redeemer's feet! God is here waiting to be gracious. He will receive you; He will east all your sins behind His back, into the depths of the sea; and they shall be remembered against you no more forever. By Heaven's "unspeakable gift," by Christ's invaluable atonement, by the free, infinite grace of the Father and Son, we persuade you, we beseech you, we entreat you, "be ye reconciled to God"!
It is by the work of the Holy Spirit with us that we obtain a personal interest in the work wrought on Calvary for us. If our sins are canceled, they are also crucified. If we are reconciled in Christ, we fight against our God no more. This is the fruit of faith. "With the heart man believeth unto righteousness." May the Lord inspire in every one of us that saving principle!
But those who have been restored to the divine favor may sometimes be cast down and dejected. They have passed through the sea, and sung praises on the shore of deliverance; but there is yet between them and Canaan "a waste howling wilderness," a long and weary pilgrimage, hostile nations, fiery serpents, scarcity of food, and the river of Jordan. Fears within and fightings without, they may grow discouraged, and yield to temptation and murmur against God, and desire to return to Egypt. But fear not, thou worm Jacob! Reconciled by the death of Christ; much more, being reconciled, thou shalt be saved by His life. His death was the price of our redemption; His life insures liberty to the believer. If by His death He brought you through the Red Sea in the night, by His life He can lead you through the river Jordan in the day. If by His death He delivered you from the iron furnace in Egypt, by His life He can save you from all perils of the wilderness. If by His death He conquered Pharaoh, the chief foe, by His life He can subdue Sihon, king of the Amorites, and Og, the king of Bashan. "We shall be saved by his life." Because He liveth, we shall live also. "Be of good cheer!" The work is finished; the ransom is effected; the kingdom of heaven is open to all believers. "Lift up your heads and rejoice," "ye prisoners of hope!" There is no debt unpaid, no devil unconquered, no enemy within your hearts that has not received a mortal wound! "Thanks be unto God, who giveth us the victory, through our Lord Jesus Christ!"