introduction of the gospel; the hour of terminating the old and of
beginning the new dispensation of religious knowledge and worship
throughout the earth. Viewed in this light, it forms the most august
era which is to be found in the history of mankind. When Christ was
suffering on the cross, we are informed by one of the evangelists that
He said, "I thirst"; and that they filled a sponge with vinegar, and
put it to His mouth. "After he had tasted the vinegar, knowing that
all things were now accomplished, and the Scriptures fulfilled, he
said, It is finished"; that is, this offered draft of vinegar was the
last circumstance predicted by an ancient prophet that remained to
be fulfilled. The vision and the prophecy are now sealed: the Mosaic
dispensation is closed. "And he bowed his head and gave up the ghost."
"It is finished." When He uttered these words He changed the state of
the universe. At that moment the law ceased, and the gospel commenced.
This was the ever memorable point of time which separated the old and
the new worlds from each other. On one side of the point of separation
you behold the law, with its priests, its sacrifices, and its rites,
retiring from sight. On the other side you behold the gospel, with
its simple and venerable institutions, coming forward into view.
Significantly was the veil of the temple rent in this hour; for the
glory then departed from between the cherubim. The legal high priest
delivered up his urim and thummim, his breast-plate, his robes, and
his incense: and Christ stood forth as the great high priest of all
succeeding generations. By that one sacrifice which He now offered, He
abolished sacrifices forever. Altars on which the fire had blazed for
ages, were now to smoke no more. Victims were no more to bleed. "Not
with the blood of bulls and goats, but with his own blood he now
entered into the holy place, there to appear in the presence of God
for us."
This was the hour of association and union to all the worshipers of
God. When Christ said, "It is finished," He threw down the wall of
partition which had so long divided the Gentile from the Jew. He
gathered into one all the faithful out of every kindred and people.
He proclaimed the hour to be come when the knowledge of the true God
should be no longer confined to one nation, nor His worship to one
temple; but over all the earth, the worshipers of the Father should
serve Him "in spirit and in truth." From that hour they who dwelt
in the "uttermost ends of the earth, strangers to the covenant of
promise," began to be "brought nigh." In that hour the light of the
gospel dawned from afar on the British Islands.
During a long course of ages, Providence seemed to be occupied in
preparing the world for this revolution. The whole Jewish economy
was intended to usher it in. The knowledge of God was preserved
unextinguished in one corner of the world, that thence, in due time,
might issue forth the light which was to overspread the earth.
Successive revelations gradually enlarged the views of men beyond the
narrow bounds of Judea, to a more extensive kingdom of God. Signs and
miracles awakened their expectation and directed their eyes toward
this great event. Whether God descended on the flaming mountain, or
spoke by the prophet's voice; whether He scattered His chosen people
into captivity, or reassembled them in their own land, He was still
carrying on a progressive plan, which was accomplished at the death of
Christ.
Not only in the territories of Israel, but over all the earth, the
great dispensations of Providence respected the approach of this
important hour. If empires rose or fell; if war divided, or peace
united, the nations; if learning civilized their manners, or
philosophy enlarged their views; all was, by the secret decree of
Heaven, made to ripen the world for that "fulness of time," when
Christ was to publish the whole counsel of God. The Persian, the
Macedonian, the Roman conqueror, entered upon the stage each at his
predicted period. The revolutions of power, and the succession of
monarchies, were so arranged by Providence, as to facilitate the
progress of the gospel through the habitable world, after the day had
arrived, "when the stone which was cut out of the mountain without
hands, should become a great mountain and fill the earth." This was
the day which Abraham saw afar off, and was glad. This was the day
which "many prophets, and kings, and righteous men desired to see,
but could not"; the day for which "the earnest expectation of
the creature," long opprest with ignorance, and bewildered in
superstition, might be justly said to wait.
V. This was the hour of Christ's triumph over all the powers of
darkness; the hour in which He overthrew dominions and thrones, "led
captivity captive, and gave gifts unto men." The contest which the
kingdom of darkness had long maintained against the kingdom of light
was now brought to its crisis. The period was come when "the seed of
the woman shall bruise the head of the serpent" For many ages the
most gross superstition had filled the earth. "The glory of the
incorruptible God" was everywhere, except in the land of Judea,
"changed into images made like to corruptible man, and to birds, and
beasts, and creeping-things." The world, which the Almighty created
for Himself, seemed to have become a temple of idols. Even to vices
and passions altars were raised; and what was entitled religion, was
in effect a discipline of impurity. In the midst of this universal
darkness, Satan had erected his throne, and the learned and the
polished, as well as the savage nations, bowed down before him. But at
the hour when Christ appeared on the cross, the signal of His defeat
was given. His kingdom suddenly departed from Him; the reign of
idolatry passed away: He was beheld to fall "like lightning from
heaven." In that hour the foundation of every pagan temple shook. The
statue of every false god tottered on its base. The priest fled from
his falling shrine; and the heathen oracles became dumb forever.
As on the cross Christ triumphed over Satan, so He overcame His
auxiliary, the world. Long had it assailed Him with its temptations
and discouragements; in this hour of severe trial He surmounted them
all. Formerly He had despised the pleasures of the world. He now
baffled its terrors. Hence He is justly said to have "crucified the
world." By His sufferings He ennobled distress; and He darkened
the luster of the pomp and vanities of life. He discovered to His
followers the path which leads, through affliction, to glory and to
victory; and He imparted to them the same spirit which enabled Him to
overcome. "My kingdom is not of this world. In this world ye shall
have tribulation, but be of good cheer, I have overcome the world."
Death also, the last foe of man, was the victim of this hour. The
formidable appearance of the specter remained; but his dart was taken
away. For, in the hour when Christ expiated guilt, He disarmed death,
by securing the resurrection of the just. When He said to His penitent
fellow sufferer, "To-day thou shalt be with me in paradise," He
announced to all His followers the certainty of heavenly bliss. He
declared the cherubim to be dismissed and the flaming sword to be
sheathed, which had been appointed at the fall, to keep from man "the
way of the tree of life." Faint, before this period, had been the
hope, indistinct the prospect, which even good men enjoyed of the
heavenly kingdom. Life and immortality were now brought to light. From
the hill of Calvary the first clear and certain view was given to the
world of the everlasting mansions. Since that hour they have been the
perpetual consolation of believers in Christ. Under trouble, they
soothe their minds; amid temptation, they support their virtue; and in
their dying moments enable them to say, "O death! where is thy sting?
O grave! where is thy victory"?
VI. This was the hour when our Lord erected that spiritual kingdom
which is never to end. How vain are the counsels and designs of men!
How shallow is the policy of the wicked! How short their triumphing!
The enemies of Christ imagined that in this hour they had successfully
accomplished their plan for His destruction. They believed that they
had entirely scattered the small party of His followers, and had
extinguished His name and His honor forever. In derision they addrest
Him as a king. They clothed Him with purple robes; they crowned Him
with a crown of thorns; they put a reed into His hand; and, with
insulting mockery, bowed the knee before Him. Blind and impious men!
How little did they know that the Almighty was at that moment setting
Him as a king on the hill of Zion; giving Him "the heathen for his
inheritance, and the uttermost parts of the earth for his possession"!
How little did they know that their badges of mock royalty were at
that moment converted into the signals of absolute dominion, and the
instruments of irresistible power! The reed which they put into His
hands became "a rod of iron," with which He was to "break in pieces
his enemies," a scepter with which He was to rule the universe in
righteousness. The cross which they thought was to stigmatize Him with
infamy, became the ensign of His renown. Instead of being the reproach
of His followers, it was to be their boast and their glory. The cross
was to shine on palaces and churches throughout the earth. It was to
be assumed as the distinction of the most powerful monarchs, and to
wave in the banner of victorious armies when the memory of Herod and
Pilate should be accurst, when Jerusalem should be reduced to ashes,
and the Jews be vagabonds over all the world.
These were the triumphs which commenced at this hour. Our Lord saw
them already in their birth; He saw of the travail of His soul, and
was satisfied. He beheld the Word of God going forth, conquering, and
to conquer; subduing, to the obedience of His laws, the subduers of
the world; carrying light into the regions of darkness, and mildness
into the habitations of cruelty. He beheld the Gentiles waiting below
the cross, to receive the gospel. He beheld Ethiopia and the Isles
stretching out their hands to God; the desert beginning to rejoice
and to blossom as the rose; and the knowledge of the Lord filling the
earth, as the waters cover the sea. Well pleased, He said, "It is
finished." As a conqueror He retired from the field, reviewing His
triumphs: "He bowed his head and gave up the ghost." From that hour,
Christ was no longer a mortal man, but "Head over all things to the
Church," the glorious King of men and angels, of whose dominion there
shall be no end. His triumphs shall perpetually increase. "His name
shall endure forever; it shall last as long as the sun; men shall be
blest in him, and all nations shall call him blest"
Such were the transactions, such the effects, of this ever-memorable
hour. With all those great events was the mind of our Lord filled,
when He lifted His eyes to heaven, and said, "Father! the hour is
come."
From this view which we have taken of this subject, permit me to
suggest what ground it affords to confide in the mercy of God for the
pardon of sin; to trust to His faithfulness for the accomplishment of
all His promises; and to approach to Him, with gratitude and devotion,
in acts of worship.
In the first place, the death of Christ affords us ground to confide
in the divine mercy for the pardon of sin. All the steps of that high
dispensation of Providence, which we have considered, lead directly to
this conclusion, "He that spared not his own Son, but delivered him up
for us all, how shall he not with him also freely give us all things?"
This is the final result of the discoveries of the gospel. On this
rests the great system of consolation which it hath reared up for men.
We are not left to dubious and intricate reasonings concerning the
conduct which God may be expected to hold toward His offending
creatures: but we are led to the view of important and illustrious
facts which strike the mind with evidence irresistible. For it is
possible to believe that such great operations, as I have endeavored
to describe, were carried on by the Almighty in vain? Did He excite
in the hearts of His creatures such encouraging hopes, without any
intention to fulfil them? After so long a preparation of goodness,
could He mean to deny forgiveness to the penitent and the humble? When
overcome by the sense of guilt, man looks up with an astonished eye to
the justice of his Creator, let him recollect that hour of which the
text speaks, and be comforted. The signals of divine mercy, erected in
his view, are too conspicuous to be either distrusted or mistaken.
In the next place, the discoveries of this hour afford the highest
reason to trust in the divine faithfulness for the accomplishment of
every promise which remains yet unfulfilled. For this was the hour of
the completion of God's ancient covenant.
It was the "performance of the mercy promised to the fathers." We
behold the consummation of a great plan, which, throughout a course
of ages, had been uniformly pursued; and which, against every human
appearance, was, at the appointed moment, exactly fulfilled. No
length of time alters His purpose. No obstacles can retard it. Toward
the ends accomplished in this hour, the most repugnant instruments
were made to operate. We discern God bending to His purpose the
jarring passions, the opposite interests, and even the vices of men;
uniting seeming contrarieties in His scheme; making "the wrath of man
to praise him"; obliging the ambition of princes, the prejudices of
Jews, the malice of Satan, all to concur, either in bringing forward
this hour, or in completing its destined effects. With what entire
confidence ought we to wait for the fulfilment of all His other
promises in their due time, even when events are most embroiled and
the prospect is most discouraging: "Altho thou sayst thou canst not
see him, yet judgment is before him; therefore trust thou in him." Be
attentive only to perform thy duty; leave the event to God, and be
assured that, under the direction of His Providence, "all things shall
work together" for a happy issue.
Lastly, the consideration of this whole subject tends to excite
gratitude and devotion, when we approach to God in acts of worship.
The hour of which I have discust, presents Him to us in the amiable
light of the deliverer of mankind, the restorer of our forfeited
hopes. We behold the greatness of the Almighty, softened by the mild
radiance of condescension and mercy. We behold Him diminishing the
awful distance at which we stand from His presence, by appointing for
us a mediator and intercessor, through whom the humble may, without
dismay, approach to Him who made them. By such views of the divine
nature, Christian faith lays the foundation for a worship which shall
be at once rational and affectionate; a worship in which the light of
the understanding shall concur with the devotion of the heart, and
the most profound reverence be united with the most cordial love.
Christian faith is not a system of speculative truths. It is not a
lesson of moral instruction only. By a train of high discoveries which
it reveals, by a succession of interesting objects which it places
in our view, it is calculated to elevate the mind, to purify the
affections, and by the assistance of devotion, to confirm and
encourage virtue. Such, in particular, is the scope of that divine
institution, the sacrament of our Lord's Supper. To this happy purpose
let it conduce, by concentering in one striking point of light all
that the gospel has displayed of what is most important to man.
Touched with such contrition for past offenses, and filled with a
grateful sense of divine goodness, let us come to the altar of God,
and, with a humble faith in His infinite mercies, devote ourselves to
His service forever.
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.