"But our God is in the heavens: He hath done whatsoever He hath pleased" (Ps. 115:3).
We have been writing without conscious fear or favor of men. We
endeavor to write each chapter as if the Lord were present personally,
looking over our shoulders and passing judgment upon what He sees. We
believe the honest reader will agree that what we have been, and are,
writing is honoring to God our Creator and Lawgiver. We are trying to
magnify Him in the eyes of the reader and show what a great God we have
to fear and love and worship and serve.
The writer is an old-fashioned Baptist without any frills or modern
notions. He has lived in spirit with, and has learned much from such
men as Paul, Augustine, Bunyan, Gill, Fuller, Carey, Judson, Spurgeon,
Graves, Jeter, Boyce, Strong, Carroll, and Mullins. He is in fellowship
with those who wrote our various Confessions of Faith, such as the
London, the Philadelphia, and New Hampshire.
We began our Christian career, as most men do, in Arminian togs, but
with an inward experience that made us susceptible to Calvinistic
teachings. It should be well known that there are two and only two
schemes or systems of divine grace, unalterably opposed to each other,
and mutually exclusive. The two systems represent the only two possible
positions or views on the subject of grace. Whether or not one is
willing to wear either name, does not alter the fact that he is either
Calvinistic or Arminian in his views. Calvinism stands for the truth
that salvation is of the Lord; Arminianism makes salvation the result
of human merit. The one system postulates irresistible grace; the other
postulates inherent human goodness.
A good way to locate or label oneself is to turn to Webster's
Unabridged Dictionary, where the two systems are fairly set forth. Here
are the five points of Calvinism: unconditional election or
predestination, limited atonement or particular redemption, total
depravity necessitating prevenient grace, effectual calling or
irresistible grace, and preservation or perseverance of the saints. And
the writer does not hesitate to subscribe to all five points. Nor does
holding the five points cause him to deny human responsibility or to be
lax in missionary endeavor.
If we may judge by Confessions of Faith or public utterances of
their leaders, the champions of Arminianism are the Catholics, the
Methodists, the disciples of Mr. Campbell, the Free-Will Baptists, and
many other smaller groups. Judging by the same standards, the champions
of Calvinism are the Missionary Baptists, the Anti-Mission Baptists,
the Episcopalians, the Presbyterian and Reformed churches, and a few
smaller bodies. It is doubtless true that many preachers in the
Calvinistic bodies have departed from their historic faith, and no
longer teach what they took an oath to teach. In many cases it is a
Calvinistic creed and an Arminian clergy.
Sovereignty of God a Big Doctrine
Sometime ago we read where somebody called for "big doctrines. "
Well, the doctrine of Divine Sovereignty is a big doctrine. It is
almost too big for us to attempt to define. But the two texts (as do
many others) at the head of this chapter declare and affirm it. Mr.
Spurgeon delighted to proclaim this big doctrine, and he could do it
about as well as anybody we know. The reader will do well to read and
ponder the following paragraph from the pen of this prince among
"There is no attribute more comforting to
His children than that of
God's sovereignty. Under the most adverse circumstances, in the most
severe trials, they believe that Sovereignty has ordained afflictions,
that Sovereignty overrules them, and that Sovereignty will sanctify
them all. On the other hand there is no doctrine more hated by
worldlings, no truth of which they have made such a football, as the
great, stupendous, but yet most certain doctrine of the Sovereignty of
God. Men will allow God to be everywhere except on His throne. They
will allow Him to be in His almonry to dispense alms and bestow
blessings. They will allow Him to be in His workshop to fashion worlds
and make stars. They will allow Him to sustain the earth and bear up
the pillars thereof, or light the lamps of heaven, or rule the waves of
the ever-moving ocean; but when God ascends His throne, His creatures
gnash their teeth, and when we proclaim an enthroned God, and His right
to do as He wills with His own, to dispose of His creatures as He
thinks well, without consulting them in the matter, then it is that men
turn a deaf ear to us, for God on the throne is not the God they love.
But it is God upon the throne we love to preach. It is the God upon the
throne Whom we trust."
Oh for a Spurgeon today to reach the masses with this God-honouring
and man-humbling truth! God is nothing more than a big man with a lot
of people, and with many He is not even a very big man. Of old God
complained to an apostate Israel, "Thou thoughtest that I was
altogether as thyself" (Ps. 50:21). This is the trouble today people's
conception of God is too human. And we believe this accounts for much
of the alarming irreverance in the average congregation. "God is
greatly to be feared in the assembly of the saints, and to be had in
reverence of all them that are about Him. O Lord God of hosts, who is a
strong Lord like unto thee? Or to Thy faithfulness round about Thee?
Thou rulest the raging of the sea: when the waves thereof arise, Thou
stillest them" (Ps. 89:7-9).
The Meaning of Sovereignty
The Sovereignty of God may be defined as the exercise of His supremacy. God is the one supreme and independent Being. He is the only one in all the universe who has the right and the power to do absolutely as He pleases. "He sits on no precarious throne, nor borrows leave to be." He is the only one who has the right to act for His own glory. The sovereignty of God means that He does as He pleases, always as He pleases, and only as He pleases God is in control of all things and people, and is directing all things after His own will and to the praise of His own glory. He even makes the wrath of man to praise Him, and the wrath of man that does not praise Him, He does not allow. Ps. 76:10.
There is no alternative between an absolute sovereign God and no God
at all. A man once wrote that he believed God was a sovereign, but not
an absolute sovereign. A woman once talked of two supreme beings. But
we believe in a sovereign God whose will is not subject to veto by His
creatures. In his poem, "There Always Will Be God," Albert Leonard
Murray describes Him as a Sovereign:
"They cannot shell His temple,
Nor dynamite His throne;
They cannot bomb His city,
Nor rob Him of His own.
"They cannot take Him captive,
Nor strike Him deaf and blind,
Nor starve Him to surrender,
Nor make Him change His mind.
"They cannot cause Him panic,
Nor cut off His supplies;
They cannot take His kingdom,
Nor hurt Him with their lies.
"Though all the world be shattered,
His truth remains the same,
His righteous laws still potent,
And 'Father' still His name.
"Though we face war and struggle
And feel their goad and rod,
We know above confusion
There always will be God."
Sovereignty in Creation
God acted as a Sovereign in His work of creation. He did not create
from necessity, but from His own imperial pleasure. And in creating, He
was free to create whatever He pleased. He did not create for the sake
of creatures, for creatures in view must exist for their Creator, and
not the Creator for the creature. "The Lord hath made all things for
Himself; yea, even the wicked for the day of evil" (Prov. 16:4). "For
of Him, and through Him, and to Him, are all things: to Whom be glory
for ever" (Rom. 11:36). "Thou art worthy, O Lord, to receive glory and
honour, and power: for Thou hast created all things, and for Thy
pleasure they are and were created" (Rev. 4:1 1).
Sovereignty in Administration
God is the Sovereign Ruler in His universe. He is in control of all
things and of all men, of demons and the Devil. He rules everywhere as
seemeth good to Himself. He seeks counsel from none. He controls and
directs in the realm of nature. The Scriptures rarely ever use the
expression "it rains"; they speak of God sending rain. Mat. 5:45; Acts
14:17; Job 28:26.
The Bible does not ascribe the recurring seasons to the laws of
nature; it says that God changeth the times and the seasons (Dan.
Job did not talk about his disease as the cause of death, but looked up
to God and said, "For I know that Thou wilt bring me to death, and to
the house appointed for all living" (Job. 30:25). In the face of the
many foes, who sought this life, David cried to God and said, "My times
are in Thy hand" (Ps. 31:15).
And there have been demonstrations of God's control over, and
direction of, irrational creatures. He locked the jaws of the lions so
that Daniel was not hurt. He directed the cock to crow just when He
said it would. He caused the cows, contrary to natural instinct, to
leave their calves and make a "bee-line" for the borders of Israel with
the ark of God. I Sam. 6:1-12.
God also controls men, all men, whether good or bad, individually or
collectively. He exerts upon the wicked a restraining power. He does
not allow them to do all their nature would lead them to do. God said
to Abimelech, "I also withheld thee from sinning against Me; therefore
suffered I thee not to touch her" (Gen. 20:6). How often it is said
that God will not infringe upon man's free-will. But if God had not
controlled the will of Abimelech, that heathen king would have harmed
Sarah. Yes, even "The king's heart is in the hand of the Lord, as the
rivers of water: He turneth it whithersoever He will" (Prov. 21:1). God
was controlling and directing the will of Cyrus, king of Persia, when
he ordered the building of the temple at Jerusalem (Ezra 1). God was
controlling and directing Titus and his army in the destruction of
Jerusalem; yea, they are called "His armies" in Matt. 22:1-7.
Sovereignty in Salvation
By this we mean that God was under no obligation to save His
rebellious creatures. His purpose to save was entirely free to the
praise of His grace. He could send every sinner to hell and remain
absolutely just. Salvation cannot be of grace and of debt, too. Rom.
Sovereignty in salvation also means that God saves whom He pleases.
'Therefore hath He mercy on whom He will have mercy, and whom He will
He hardeneth" (Rom. 9:18).
"Tis not that I did choose Thee
For Lord, that could not be;
This heart would still refuse Thee,
But Thou hast chosen me. "
Sovereignty in Physical Healings
We believe most heartily and sincerely in Divine healing, but we
have neither patience nor respect for men who pose as Divine healers.
All healing is Divine, whether with or without the use of medicine.
God's usual method is to bless the means that are used, but sometimes
He heals without medicine. Moreover, He heals some and keeps others on
the sick bed, or brings them to death. Job 30:23. He is sovereign both
as to whom and how He heals.
In the days of public miracles, Paul had the gift of healing, but he could not always exercise that gift. In Acts 19:10 we read of special miracles God wrought by the hands of Paul, so that people were healed by handkerchiefs from his body; but in II Tim. 4:20 we read that he had to leave Trophimus at Miletus sick. Isaiah prescribed a fig poultice for Hezekiah's boil and God blessed it to his cure. Paul prescribed a little wine for Timothy's poor stomach.
God heals whom and when and how He pleases. Let the sick saint pray, "Lord, if Thou wilt thou canst heal me." It may be His will for you to be sick for your good and for His glory. It may be His will for the thorn in the flesh to remain to the praise of the sufficiency of grace.
The very order and safety of creation itself rests upon the sovereignty of God. If God is not in control, working all things after the counsel of His own will, then an absolute blackout is ahead for all of us!