Bible Commentaries
Psalms 62

Verse 2

God Alone the Salvation of his People

A Sermon

(No. 80)

Delivered on Sabbath Morning, May 18, 1856, by the

REV. C. H. Spurgeon

At New Park Street Chapel, Southwark.

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"He only is my rock and my salvation." Psalms 62:2 .

HOW noble a title. So sublime, suggestive, and overpowering. "MY ROCK." It is a figure so divine, that to God alone shall it ever be applied.

Look on yon rocks and wonder at their antiquity, for from their summits a thousand ages look down upon us. When this gigantic city was as yet unfounded they were grey with age; when our humanity had not yet breathed the air, 'tis said that these were ancient things; they are the children of departed ages. With awe we look upon these aged rocks, for they are among nature's first-born. You discover, embedded in their bowels, the remnants of unknown worlds, of which, the wise may guess, but which, nevertheless, they must fail to know, unless God himself should teach them what hath been before them. You regard the rock with reverence, for you remember what stories it might tell, if it had a voice; of how through igneous and aqueous agency, it has been tortured into the shape it now assumes. Even so is our God pre-eminently ancient. His head and his hair are white like wool, as white as snow, for he is "the ancient of days," and we are always taught in Scripture to remember, that he is "without beginning of years." Long ere creation was begotten, "from everlasting to everlasting," he was God.

"My rock!" What a history the rock might give you of the storms to which it has been exposed; of the tempests which have raged in the ocean at its base, and of the thunders which have disturbed the skies above its head; while it, itself, has stood unscathed by tempests, and unmoved by the buffettings of storms. So with our God. How firm hath he stood how steadfast hath he been though the nations have reviled him, and "the kings of the earth have taken counsel together!" By merely standing still he hath broken the ranks of the enemy, without even stretching forth his hand! With motionless grandeur like a rock he hath broken the waves, and scattered the armies of his enemies, driving them back in confusion. Look at the rock again: see how firm and unmoved it stands! It doth not stray from place to place, but it abideth fast for evermore. Other things have changed, islands have been drowned beneath the sea, and continents have been shaken; but see, the rock stands as steadfast as if it were the very foundation of the whole world, and could not move till the wreck of creation, or the loosening of the bands of nature. So with God: how faithful he is in his promises! how unalterable in his decrees! how unswerving! how unchanging!

The rock is immutable, nought hath been worn from it. Yon old granite peak hath gleamed in the sun, or worn the white veil of winter snow it hath sometimes worshipped God with bare uncovered head, and at other times the clouds furnished it with veiling wings, that like a cherub, it might adore its Maker, but yet itself hath stood unchanged. The frosts of winter have not destroyed it, nor have the heats of summer melted it. It is the same with God. Lo, he is my rock; he is the same, and his kingdom shall have no end. Unchangeable he is in his being, firm in his own sufficiency; he keeps himself immutably the same; and "therefore ye sons of Jacob are not consumed." The ten thousand uses of the rock, moreover, are full of ideas as to what God is. You see the fortress standing on a high rock, up which the clouds themselves can scarcely climb, and up whose precipices the assault cannot be carried, and the armed cannot travel, for the besieged laugh at them from their eminence. So is our God a sure defence; and we shall not be moved if he hath "set our feet upon a rock, and established our goings." Many a giant rock is a source of admiration from its elevation; for on the summit we can see the world outspread below, like some small map; we mark the river or broadly spreading stream, as if it were a vein of silver inlaid in emerald. We discover the nations beneath our feet, "like drops in a bucket," and the islands are "very little things" in the distance, while the sea itself seems but a basin of water, held in the hand of a mighty giant. The mighty God is such a rock; we stand on him, and look down on the world, counting it to be a mean thing. We have climbed to Pisgah's top, from the summit of which we can see across this world of storms and troubles to the bright land of spirits that world unknown to ear or eye, but which God hath revealed to us by the Holy Ghost. This mighty rock is our refuge, and it is our high observatory, from which we see the unseen, and have the evidence of things which as yet, we have not enjoyed. I need not, however, stop to tell you all about a rock, we might preach for a week upon it; but we give you that for your meditation during the week. "He is my rock." How glorious a thought! How safe am I, and how secure: and how may I rejoice in the fact, that when I wade through Jordan's stream he will be my rock! I shall not walk upon a slippery foundation, but I shall tread on him who cannot betray my feet; and I may sing, when I am dying, "He is my rock, and there is no unrighteousness in him."

We now leave the thought of the rock, and proceed to the subject of our discourse, which is this: that God alone is the salvation of his people.

"He ONLY is my rock and my salvation."

We shall notice, first, the great doctrine, that God only is our salvation; secondly, the great experience, to know and to learn that "he only is my rock and my salvation"; and, thirdly, the great duty, which you may guess at, which is, to give all the glory and all the honor, and place all our faith on him who "only is our rock and our salvation."

I. The first thing is, THE GREAT DOCTRINE that God "only is our rock and our salvation." If any one should ask us what we would choose for our motto, as preachers of the gospel, we think we should reply, "God only is our salvation." The late lamented Mr. Denham has put at the foot of his portrait, a most admirable text, "Salvation is of the Lord" Now, that is just an epitome of Calvinism; it is the sum and the substance of it. If any one should ask you what you mean by a Calvinist, you may reply, "He is one who says, salvation is of the Lord." I cannot find in Scripture any other doctrine than this. It is the essence of the Bible. "He only is my rock and my salvation." Tell me anything that departs from this and it will be a heresy; tell me a heresy, and I shall find its essence here, that it has departed from this great, this fundamental, this rocky truth, "God is my rock and my salvation." What is the heresy of Rome, but the addition of something to the perfect merits of Jesus Christ the bringing in of the works of the flesh, to assist in our justification? and what is that heresy of Arminianism but the secret addition of something to the complete work of the Redeemer? You will find that every heresy, if rough to the touchstone, will discover itself here, it departs from this, "He only is my rock and my salvation."

Let us now explain this doctrine fully. By the term "salvation" here, I understand not simply regeneration and conversion, but something more. I do not reckon that to be salvation which regenerates me, and then puts me in such a position that I may fall out of the covenant and be lost; I cannot call that a bridge which only goes half-way over the stream; I cannot call that salvation, which does not carry me all the way to heaven, wash me perfectly clean, and put me among the glorified who sing constant hosannahs around the throne. By salvation, then if I may divide it into parts, I understand deliverance, preservation continually through life, sustentation, and the gathering up of the whole in the perfecting of the saints in the person of Jesus Christ at last.

1. By salvation, I understand deliverance from the house of bondage, wherein by nature I am born, and being brought out into the liberty wherewith Christ makes us free, together with a putting "on a rock, and establishing my goings." This I understand to be wholly of God. And I think I am right in that conclusion, because I find in Scripture that man is dead; and how can a dead man assist in his own resurrection? I find that man is utterly depraved, and hates the divine change. How can a man, then, work that change which he himself hates? I find man to be ignorant of what it is to be born again, and like Nicodemus, asking the foolish question, "How can a man enter again into his mother's womb, and be born?" I cannot conceive that a man can do that which he does not understand: and if he does not know what it is to be born again, he cannot make himself to be born again. No. I believe man to be utterly powerless in the first work of his salvation. He cannot break his chains, for they be not chains of iron, but chains of his own flesh and blood; he must first break his own heart before he can break the fetters that bind him. And how should man break his own heart? What hammer is that which I can use upon my own soul to break it, or what fire can I kindle which can dissolve it? Nay, deliverance is of God alone. The doctrine is affirmed continually to Scripture; and he who doth not believe it doth not receive affirmed continually in Scripture; and he who doth not believe it doth not receive God's truth. Deliverance is of God alone; "Salvation is of the Lord."

2. And if we are delivered and made alive in Christ, still preservation is of the Lord alone. If I am prayerful, God makes me prayerful: if I have graces, God gives me graces; if I have fruits, God gives me fruits; if I hold on in a consistent life, God holds me on in a consistent life. I do nothing whatever towards my own preservation, except what God himself first does in me. Whatever I have, all my goodness is of the Lord alone. Wherein I sin, that is my own; but wherein I act rightly, that is of God, wholly and completely. If I have repulsed an enemy, his strength nerved my arm. Did I strike a foeman to the ground? His strength sharpened my sword and gave me courage to strike the blow. Do I preach his word? It is not I, but grace that is in me? Do I live to God a holy life? It is not I, but Christ that liveth in me? Am I sanctified? I did not sanctify myself; God's Holy Spirit sanctifies me. Am I weaned from the world? I am weaned by God's chastisements. Do I grow in knowledge? The great Instructor teaches me. I find in God all I want; but I find in myself nothing. "He only is my rock and my salvation."

3. And again: sustentation also is absolutely requisite. We need sustentation in providence for our bodies, and sustentation in grace for our souls. Providential mercies are wholly from the Lord. It is true that rain falls from heaven, and waters the earth, and "maketh it bring forth and bud, that there may be seed, for the sower, and bread for the eater;" but out of whose hand cometh the rain, and from whose fingers do the dew drops distil? It is true, the sun shines, and makes the plants grow, and bud, and bring forth the blossom, and his heat ripens the fruit upon the tree; but who gives the sun his light, and who scatters the genial heat from him? It is true, I work and toil; this brow sweats; these hands are weary; I cast myself upon my bed, and there I rest, but I do not "sacrifice to mine own drag," nor do I ascribe my preservation to my own might. Who makes these sinews strong? who makes these lungs like iron, and who makes these nerves of steel? "God only is the rock of my salvation." He only is the salvation of my body and the salvation of my soul. Do I feed on the word? That word would be no food for me unless the Lord made it food for my soul, and helped me to feed upon it. Do I live on the manna which comes down from heaven? What is that manna, but Jesus Christ himself incarnate, whose body and whose blood I eat and drink. Am I continually receiving fresh increase of might? Where do I gather my might? My salvation is of him: without him I can do nothing. As a branch cannot bring forth fruit except it abide in the vine, no more can I except I abide in him.

4. Then if we gather the three thoughts in one. The perfection we shall soon have, when we shall stand yonder, near God's throne, will be wholly of the Lord. That bright crown which shall sparkle on our brow, like a constellation of brilliant stars, shall have been fashioned only by our God. I go to a land, but it is a land which the plough of earth hath never upturned, though it be greener than earth's best pastures, and though it be richer than all her harvests ever saw. I go to a building of more gorgeous architecture than man hath builded; it is not of mortal architecture; it is "a house not made with hands, eternal in the heavens". All I shall know in heaven, will be given by the Lord; and I shall say, when at last I appear before him,

"Grace all the work shall crown

Through everlasting days;

It lays in heaven the topmost stone,

And well deserves the praise."

II. And now, beloved, we come to THE GREAT EXPERIENCE. The greatest of all experience, I take it, is to know that "he only is our rock and our salvation." We have been insisting upon a doctrine; but doctrine is nothing unless proved in our experience. Most of God's doctrines are only to be learned by practice by taking them out into the world, and letting them bear the wear and tear of life. If I ask any Christian in this place whether this doctrine is true, if he has had any deep experience, he will reply, "True! ay, that it is; not one word in God's Bible is more true than that, for indeed salvation is of God alone." "He only is my rock and my salvation." But, beloved, it is very hard to have such an experimental knowledge of the doctrine that we never depart from it. It is very hard to believe that "salvation is of the Lord." There are times when we put our confidence in something else but God, and sin by linking hand-in-hand with God something besides him. Let me now dwell a little upon the experience which will bring us to know that salvation is of God alone.

The true Christian will confess that salvation is of God alone effectively; that is, that "he works in him to will and to do of his own pleasure." Looking back on my past life, I can see that the dawning of it all was of God; of God effectively. I took no torch with which to light the sun; but the sun did light me. I did not commence my spiritual life no, I rather kicked and struggled against the things of the Spirit: when he drew me, for a time, I did not run after him: there was a natural hatred in my soul of everything holy and good. Wooings were lost upon me warnings were cast to the wind thunders were despised; and as for the whispers of his love, they were rejected as being less than nothing and vanity. But, sure I am, I can say now, speaking on behalf of myself, and of all who know the Lord, "He only is my salvation, and your salvation too." It was he who turned your heart, and brought you down on your knees. You can say in very deed, then

"Grace taught my soul to pray,

Grace made my eyes o'erflow."

And coming to this moment, you can say,

"'Tis grace has kept me to this day,

And will not let me go."

I remember, when I was coming to the Lord, I thought I was doing it all myself, and though I sought the Lord earnestly, I had no idea the Lord was seeking me. I do not think the young convert is at first aware of him. One day when I was sitting in the house of God, I was not thinking much about the man's sermon, for I did not believe it. The thought struck me, "How did you come to be a Christian?" I sought the Lord. "But how did you come to seek the Lord?" The thought flashed across my mind in a moment I should not have sought him unless there had been some previous influence in my mind to make me seek him. I am sure you will not be many weeks a Christian, certainly not many months, before you will say, "I ascribe my change wholly to God." I desire to make this my constant confession. I know there are some who preach one gospel in the morning, and another at night who preach a good sound gospel in the morning, because they are preaching to saints, but preach falsehood in the evening, because they are preaching to sinners. But there is no necessity to preach truth at one time and falsehood at another. "The word of the Lord is perfect, converting the soul." There no need to put anything else in it, in order to bring sinners to the Saviour. But, my brothers, you must confess that "Salvation is of the Lord." When you turn back to the past, you must say, "My Lord, whatever I have, thou gavest it me. Have I the wings of faith? I was a wingless creature once. Have I the eyes of faith? I was a blind creature once; I was dead, till thou madest me alive; blind, till thou openedst my eyes; my heart was a loathsome dunghill, but thou puttest pearls there, if pearls there be, for pearls are not the produce of dunghills; thou hast given me all I have;" And so, if you look at the present, if you experience be that of a child of God, you will trace all to him; not only all you have had in the past, but all you have now. Here you are, sitting in your pew this morning; now, I just want you to review where you stand. Beloved, do you think you would be where you are now if it were not for divine grace? Only think what a strong temptation you had yesterday, they did "consult to cast you down from your excellency;" perhaps you were served like I am sometimes. The devil sometimes seems to drag me right to the edge of a precipice of sin by a kind of enchantment, making me forget the danger by the sweetness which surrounds it; and just when he would push me down, I see the yawning gulph beneath me, and some strong hang put out, and I hear a voice saying, "I will preserve him from going down into the pit; I have found a ransom." Do you not feel, that ere this sun goes down you will be damned, if grace does not keep you? Have you anything good in your heart that grace did not give you? If I thought I had a grace that did not come from God, I would trample it beneath my feet, as not being a godly virtue; I would guess it to be but a counterfeit, for it could not be right if it did not come from the mint of glory. It may look ever so much like the right thing: but it is certainly bad unless it came from God. Christian! canst thou say, of all things past and present, "He only is my rock and my salvation?"

And now look forward to the future. Man! think how many enemies thou hast; how many rivers thou hast to cross, how many mountains to climb, how many dragons to fight, how many lions' teeth to escape, how many fires to pass through, how many floods to wade. What thinkest thou, man? Can thy salvation be of anything except of God! Oh! if I had not that everlasting arm to lean upon, I would cry, "Death! hurl me anywhere; anywhere out of the world." If I had not that one hope, that one trust, bury me ten thousand fathoms deep beneath creation, where my being might be forgotten! Oh! put me far away, for I am miserable if I have not God to help me all my journey through. Are you strong enough to fight with one of your enemies without your God? I trow not. A little silly maid may cast a Peter down, and cast you down too, if God do not keep you. I beseech you, remember this; I hope you know it by experience in the past; but try to remember it in the future, wherever you go, "Salvation is of the Lord." Do not get looking at your heart, do not get examining to see whether you have anything to recommend you, but remember, "Salvation is of the Lord." "He only is my rock and my salvation."

Effectively, it all comes of God; and I am sure we must add, meritoriously. We have experienced that salvation is wholly of him. What merits have I? If I were to scrape together all I ever had, and then come to you and beg all you have got, I should not collect the value of a farthing among you all. We have heard of some Catholic, who said that there was a balance struck in his favour between his good works and his bad ones, and therefore he went to heaven. But there is nothing of the sort here; I have seen many people, many kinds of Christians, and many odd Christians, but I never yet met with one who said he had any merits of his own when he came to close quarters. We have heard of perfect men, and we have heard of men perfectly foolish, and we have thought the characters perfectly alike. Have we any merits of our own? I am sure we have not, if we have been taught of God. Once we thought we had; but there came a man called Conviction into our house one night, and took away our gloryings. Ah! we are vile still. I don't know whether Cowper said quite right, when he said,

"Since the dear hour that brought me to thy foot,

And cut up all my follies by the root,

I never trusted in an arm but thine

Nor hoped but in thy righteousness divine!"

I think he made a mistake, for most Christians get trusting in self at times, but we are forced to own that "salvation is of the Lord," if we consider it meritoriously.

My dear friends, have you experienced this in your own hearts? Can you say "amen" to that, as it goes round? Can you say, "I know that God is my helper?" I dare say you can, most of you; but you will not say it so well as you will by-and-bye, if God teach you. We believe it, when we commence the Christian life; we know it afterwards; and the longer we live, the more we find it to be the truth "Cursed is he that trusteth in man and maketh flesh his arm, but blessed is he who trusteth in the Lord, and whose hope the Lord is." In fact, the crown of Christian experience is to be delivered from all trust in self or man, and to be brought to rely wholly and simply on Jesus Christ. I say, Christian, thy highest and noblest experience is not to be groaning about thy corruption, is not to be crying about thy wanderings, but is to say

"With all my sin, and care, and woe,

His Spirit will not let me go."

"Lord, I believe, help thou mine unbelief." I like what Luther says: "I would run into Christ's arms if he had a drawn sword in his hands." Trust is called venturesome believing; but as an old divine says, there is no such thing as venturesome believing; we cannot venture on Christ; it is no venture at all; there is no hap-hazard in the least degree. It is a holy and heavenly experience, when we can go to Christ, amid the storm, and say, "Oh! Jesus, I believe I am covered by thy blood;" when we can feel ourselves to be all over rages, and yet can say, "Lord, I believe that through Christ Jesus, ragged though I am, I am fully absolved." A saint's faith is little faith when he believes as a saint; but a sinner's faith is true faith when he believes as a sinner. The faith, not of a sinless being, but the faith of a sinful creature that is the faith which delights God. Go, then, Christian: ask that this may be thy experience, to learn each day, "He only is my rock and my salvation."

III. And now, in the third place, we speak of THE GREAT DUTY. We have had the great experience; now we must have the great duty.

The great duty is if God only be our rock, and we know it, are we not bound to put all our trust in God, to give all our love to God? If God be all I have, sure, all I have shall be God's. If God alone is my hope, sure, I will put all my hope upon God; if the love of God is alone that which saves, sure, he shall have my love alone. Come, let me talk to thee, Christian, for a little while, I want to warn thee not to have two Gods, two Christs, two friends, two husbands, two great Fathers; not to have two fountains, two rivers, two suns, or two heavens, but to have only one. I want to bid thee now, as God hath put all salvation in himself, to bring all thyself unto God. Come, let me talk to thee!

In the first place, Christian, never join anything with Christ. Wouldest thou stitch thy old rags into the new garment he giveth? Wouldest thou put new wine into old bottles? Wouldst thou put Christ and self together? Thou mightest as well yoke an elephant and an emmet; they could never plough together. What! wouldst thou put an archangel in the same harness with a worm, and hope that they would drag thee through the sky! How inconsistent! how foolish! What! thyself and Christ? Sure, Christ would smile; nay, Christ would weep, to think of such a thing! Christ and man together? CHRIST AND CO? No, it never shall be; he will have nothing of the sort; he must be all. Note how inconsistent it would be to put anything else with him; and note, again, how wrong it would be. Christ will never bear to have anything else places with him. He calls them adulterers and fornicators that love anything else but him; he will have thy whole heart to trust in him, thy whole soul to love him, and thy whole life to honor him. He will not come into thy house, till thou puttest all the keys at his girdle; he will not allow thee to give him all the keys but one; he will not come till thou givest him garret, parlour, drawing-room, and cellar too. He will make thee sing

"Yet if I might make some reserve,

And duty did not call,

I love my God with zeal so great,

That I should give him all."

Mark thee, Christian; it is a sin to keep anything from God.

Again, Christ is very grieved if you do it. Assuredly you do not desire to grieve him who shed his blood for you. Surely there is not one child of God here who would like to vex his blessed elder Brother. There cannot be one soul redeemed by blood who would like to see those sweet blessed eyes of our best beloved bedewed with tears. I know ye will not grieve your Lord; will ye? But I tell you ye will vex his noble spirit if ye love aught but him; for he is so fond of you, that he is jealous of your love. It is said, concerning his Father, that he is "a jealous God," and he is a jealous Christ you have to deal with; therefore, put not your trust in chariots, stay not yourselves in horses, but say, "He only is my rock and my salvation."

I beg thee, mark also, one reason why thou shouldest not look at anything else; and that is, if thou lookest at anything else thou canst not see Christ so well. "Oh!" thou sayest, "I can see Christ in his mercies;" but thou canst not see him so well there, as if you viewed his person. No man can look at two objects at the same time, and see both distinctly. You may afford a wink for the world, and a wink for Christ; but you cannot give Christ a whole look and a whole eye, and the world half an eye too. I beseech thee, Christian, do not try it. If thou lookest on the world, it will be a speck in thine eye; if thou trustest in anything but him, betwixt two stools thou wilt come to the ground, and a fearful fall wilt thou have. Therefore, Christian, look thou only on him. "He only is my rock and my salvation."

Mark thee, again, Christian, I would bid thee never put anything else with Christ; for as sure as ever thou dost, thou wilt have the whip for it. There never was a child of God who harboured one of the Lord's traitors in his heart, but he always had a charge laid against him. God has sent out a search warrant against all of us; and do you know what he has told his officers to search for? He has told them to search for all our lovers, all our treasures, and all our helpers. God cares less about our sins as sins, than he does about our sins, or even our virtues, as usurpers of his throne. I tell thee, there is nothing in the world thou settest thy heart upon that shall not be hung upon a gallows higher than Haman's. If thou lovest anything but Christ, he will make it to do penance; if thou lovest thy house better than Christ, he will make it a prison to thee; if thou lovest thy child better than Christ, he will make it an adder in thy breast to sting thee; if thou lovest thy daily provisions better than Christ, he will make thy drink bitter and thy food like gravel stones in thy mouth, till thou comest to live wholly on him. There is nothing which thou hast, which he cannot turn into a rod, if thou lovest it better than him; and rest assured he will do so, if thou makest it anything to rob thy Christ.

And, mark thee, once again, if thou lookest at anything save God, thou wilt soon go into sin. If the mariner will steer by the pole-star he shall go to the north; but if he steers sometimes by the pole-star and sometimes by another constellation, he knoweth not where he shall go. If thou dost not keep thine eye wholly on Christ, thou wilt soon be wrong. If thou ever dost give up the secret of thy strength, namely, thy trust I Christ; if thou ever dalliest with the Delilah of the world, and lovest thyself more than Christ, the Philistines will be upon thee, and shear thy locks, and take thee out to grind at the mill, till thy God give thee deliverance by means of thy hair growing once more, and bringing thee to trust wholly in the Saviour. Keep thine eye, then, fixed on Jesus; for if thou dost turn away from him, how ill wilt thou fare! I bid thee, Christian, beware of thy graces; beware of thy virtues; beware of thy experience; beware of thy prayers; beware of thy hope; beware of thy humility. There is not one of thy graces which may not damn thee, if they are left alone to themselves. Old Brooks saith, when a woman hath a husband, and that husband giveth unto her some choice rings, she putteth them on her fingers; and if she should be so foolish as to love the rings better than her husband; if she should care only for the jewels, and forget him who gave them; how angry would the husband be, and how foolish she would be herself! Christian! I warn thee, beware of thy graces; for they may prove more dangerous to thee than thy sins. I warn thee of everything in this world; for everything has this tendency, especially a high estate. If we have a comfortable maintenance, we are most likely not to look so much to God. Ah! Christian, with an independent fortune, take care of thy money; beware of thy gold and silver; it will curse thee if it comes between thee and thy God. Always keep thine eye to the cloud, and not to the rain, to the river, and not to the ship that floateth on its bosom. Look thee not to the sunbeam, but to the sun; trace thy mercies to God, and say perpetually, "He only is my rock and my salvation."

Lastly, I bid thee once more to keep thine eye wholly on God, and on nothing in thyself, because what art thou now, and what wast thou ever, but a poor damned sinner if thou wert out of Christ! I had been preaching the other day all the former part of the sermon, as a minister; presently I thought I was a poor sinner, and then, how differently I began to speak! The best sermons I ever preach are those I preach, not in my ministerial capacity, but as a poor sinner preaching to sinners. I find there is nothing like a minister recollecting that he is nothing but a poor sinner, after all. It is said of the peacock, that, although he has fine feathers, he is ashamed of his black feet: I am sure that we ought to be ashamed of ours. However gay our feathers may appear at times, we ought to think of what we should be if grace did not help us. Oh! Christian, keep thine eye on Christ, for out of him thou art no better than the damned in hell; there is not a demon in the pit but might put thee to the blush, if thou art out of Christ. Oh that thou wouldest be humble! Recollect what an evil heart thou hast within thee, even when grace is there. Thou hast grace God loves thee; but recollect, thou hast a foul cancer in thy heart still. God has removed much of thy sin, but still the corruption remains. We feel that though the old man is somewhat choked, and the fire somewhat damped by the sweet waters of the Holy Spirit's influence, yet it would blaze up worse than before, if God did not keep it under. Let us not glory in ourselves, then. The slave need not be proud of his descent: he has the brand-mark upon his hand. Out upon pride! Away with it! Let us rest wholly and solely upon Jesus Christ.

Now, just one word to the ungodly you who do not know Christ. You have heard what I have told you, that salvation is of Christ alone. Is not that a good doctrine for you? For you have not got anything, have you? You are a poor, lost, ruined sinner. Hear this, then, sinner: thou hast nothing, and thou dost not want anything, for Christ has all. "Oh!" sayest thou, "I am a bond slave." Ah! but he has got the redemption. "Nay," sayest thou, "I am a black sinner." Yes, but he has got the bath that can wash thee white. Sayest thou, "I am leprous?" Yes, but the good Physician can take thy leprosy away. Sayest thou, "I am condemned?" Ay, but he has got the acquittal warrant signed and sealed, if thou dost believe in him. Sayest thou, "But I am dead?" Ay, but Christ has life, and he can give thee life. Thou wantest nothing of thine own nothing to rely on but Christ; and if there be a man, woman or child here, who is prepared to say solemnly after me, with his or her heart, "I take Christ to be my Saviour, with no powers and no merits of my own to trust in; I see my sins, but I see that Christ is higher than my sins; I see my guilt, but I believe that Christ is mightier than my guilt;" I say, if any one of you can say that, you may go away and rejoice, for you are heirs of the kingdom of heaven.

I must tell you a singular story, which was related at our church meeting, because there may be some very poor people here who may understand the way of salvation by it. One of the friends had been to see a person who was about to join the church; and he said to him, "Can you tell me what you would say to a poor sinner who came to ask you the way of salvation?" "well," said he, "I do not know I think I can hardly tell you; but it so happened that a case of this sort did occur yesterday. A poor woman came into my shop, and I told her the way; but it was in such a homely manner that I don't like to tell you." "Oh, yes, tell me; I should like to hear it," Well, she is a poor woman, who is always pawning her things, and by-and-bye she redeems them again. I did not know how to tell her better than this. I said to her: 'Look here; your soul is in pawn to the devil; Christ has paid the redemption money; you take faith for your ticket, and so you will get your soul out of pawn.'" Now, that was the most simple, but the most excellent way of imparting a knowledge of salvation to this woman. It is true our souls were pawned to Almighty vengeance; we were poor, and could not pay the redemption money; but Christ came and paid it all, and faith is the ticket which we use to get our souls out of pawn. We need not take a single penny with us; we have only to say, "Here, Lord, I believe in Jesus Christ. I have brought no money to pay for my soul, for there is the ticket; the money has been paid long ago. This is written in thy word: 'The blood of Christ cleanseth from all sin.'" If thou takest that ticket, thou wilt get thy soul out of pawn; and thou wilt say, "I'm forgiven, I'm forgiven, I'm a miracle of grace." May God bless you, my friends, for Christ's sake.

Verse 5

Waiting Only Upon God

August 2, 1857 by C. H. SPURGEON (1834-1892)

"My soul, wait thou only upon God." Psalms 62:5

Calvin translates this verse, "My soul, be thou silent before God." Rest calm and undisturbed. Thine enemies are round about thee, and have sore beset thee thy troubles do surround thee like strong bulls of Bashan; but rest, my soul, in God. Thine enemies are mighty, but HE IS Almighty; thy troubles are grievous, but he is greater than thy troubles, and he shall deliver thee from them. Let not thy soul be agitated. The wicked are like the troubled sea that cannot rest: be not thou like unto them. Be thou calm: let not a wave ruffle thine untroubled spirit. "Cast thy burden on the Lord," and then sleep on his bosom. Commit thy way unto Jehovah, and then rest in sure and certain confidence, for

"He everywhere hath sway, And all things serve his might; His every act pure blessing is, His path unsullied light."

Oh! that we had grace to carry out the text in that sense of it! It is a hard matter to be calm in the day of trouble; but it is a high exercise of divine grace when we can stand unmoved in the day of adversity, and feel that

"Should the earth's old pillars shake, And all the wheels of nature break, Our stedfast souls should hear no more Than solid rocks when billows roar."

That is to be a Christian indeed. Nothing is so sweet as to

"Lie passive in God's hand, And know no will but his."

I shall, however, this morning stand to the authorised version. "My soul, wait thou only upon God, for my expectation is from him." Here is, first, an exhortation, and secondly, an expectation. I. We begin with the EXHORTATION. The Psalmist was a preacher, and it was quite right that he should sometimes make himself his congregation. The preacher who neglects to preach to himself has forgotten a very important part of his audience. He who never in his silent privacy speaketh a word to his own soul, doth not know where to begin his preaching. We must first address our own soul. If we can move that by the words we may utter, we may hope to have some power with the souls of others. And note where David begins his exhortation: "My soul, wait thou upon God." He addresses the very center of his being. "My soul, I preach to thee; for if thou goest wrong, all is amiss. If thou art amiss, mine eyes follow after vanity, my lips utter leasing, my feet become swift to shed blood, and mine hands meddle with mischief. My soul, I will preach to thee. My face, I will not preach to thee. Some men preach to their faces, and try to put on their countenances emotions which they never feel. No, countenance, I will leave thee alone: thou wilt be right enough if the soul is so. I will preach to thee, O my soul, and address my sermon to thee Thou art mine only auditor: hear what I say." "My soul, wait thou only upon God." Let us, then, explain the exhortation. 1. First, the Psalmist means by this, My soul make God thine only object in life. "My soul, wait thou only upon God." Make him the summit of thy desires and the object of thine exertions. Oh! how many men have made a fearful shipwreck of their entire existence, by choosing an object inferior to this high and noble object of existence, the serving of God. I could put my finger upon a thousand biographies of men, who after having lived in this world and done great things, have nevertheless died unhappily, because they did not first seek God and his righteousness. Perhaps there never was a mind more gigantic than the mind of Sir Walter Scott: a man whose soul was as fertile as the newly broken soil of the land of gold. That man was a good man I believe, a Christian; but he made a mistake in the object of his life. His object was to be a laird, to found a family, to plant the root of an ancestral tree the fruit of which should be heard of in ages to come; magnificent in his hospitality, generous in his nature, laborious in his continual strife to win the object of his life, yet after all he died a disappointed and unsuccessful man. He reared his palace, he accumulated his wealth and one sad day saw it scattered to the wind, and he had lost that for which he had lived. Had he fixed his eye upon some better object than the pleasing of the public, or the accumulation of wealth, or the founding of a family, he might have got the others, and he would not have lost the first. Oh! had he said "Now I will serve my God; this potent pen of mine, dedicated to the Most High; shall weave into my marvellous stories things that shall enlighten, convince, and lead to Jesus," he might have died penniless, but he would have died having achieved the object of his wishes not a disappointed man. Oh if we could make God our only object we should rest quite secure, and whatever happened it never could be said of us, "He died without having had what he wished for." How many of you that are here to day are making the same mistake on a smaller scale? You are living for business. You will be disappointed, then. You are living for fame. As certain as you are alive you will die disappointed, grieved and sad at heart. You are living to maintain respectability; perhaps that is the utmost of your desire. Poor aim that! You shall be disappointed; or even if you gain it, it shall be a bubble not worth the chase. Make God your one object in life, and all these things shall be added to you, "Godliness with contentment is great gain." There is no loss in being a Christian, and making God the first object; but make anything else your goal, and with all your running, should you run ever so well, you shall fall short of the mark; or if you gain it, you shall fall uncrowned, unhonored to the earth. "My soul, wait thou only upon God." Say, "I love to serve him; I love to spread his kingdom, to advance his interests, to tell the story of his gospel, to increase the number of his converted ones that shall be my only object; and when that is sufficiently attained, 'Lord, lettest thou thy servant depart in peace.'" 2. But the Psalmist meant other things beside this, when he said, "My soul wait thou only upon God." He meant, My soul, have no care but to please God. Perhaps the most miserable people in the world are the very careful ones. You that are so anxious about what shall happen on the morrow that you cannot enjoy the pleasures of to-day, you who have such a peculiar cast of mind that you suspect every star to be a comet, and imagine that there must be a volcano in every grassy mead, you that are more attracted by the spots in the sun than by the sun himself, and more amazed by one sear leaf upon the tree than by all the verdure of the woods you that make more of your troubles than you could do of your joys, I say, I think you belong to the most miserable of men. David says to his soul, "My soul, be thou careful for nothing except God; cast all thy care on him; he careth for thee, and make this thy great concern, to love and serve him; and then thou needest care for nothing else at all." Oh! there are many of you people that go picking your way all through this world you are afraid to put one foot down before another, because you fear you will be in danger. If you had grace just to turn your eye to God, you might walk straight on in confidence, and say, "Though I should tread on hell itself at the next step, yet if God bade me tread there it would be heaven to me." There is nothing like the faith that can leave care with God and have no thought but how to please him. "Behold the fowls of the air, they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them." "Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these." Say not, "What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of all these things." Oh, happy is the man who says, "I am a gentleman commoner upon the bounties of providence. Let God send me little, it will be enough; let him send me much, it will not be too much, for I will divide my wealth with those who have less. I will trust to him. He has said, 'Thy bread shall be given thee, and thy water shall be sure.' Then let famine come, I shall not starve; let the brook dry up, he will open the bottles of heaven and give me drink. Whatever shall happen to this world, yet shall I be secure against all ills." Some people talk about being independent gentlemen. I know an independent gentleman that lives on three shillings and sixpence a week. He has nothing but parish allowance and the charity of friends; but he says in sickness and in weariness, Jehovah will provide; if my Father knows I want more he will send me more. And if you hint to him that his parish allowance will be taken away, he will just smile, and say, "If it does not come one way it will come another; for God is the chancellor of my exchequer and he will never let my funds run too low. I shall have it for God has said it. 'They that wait on the Lord shall not want any good thing.'" That is the right kind of independency the independency of the man who knows no dependence except upon God. My soul, let this be thy care, to serve God, and wait only upon Him. 3. Again, David meant this, My soul, make God thine only dependence, and never trust in anything else. It is marvellous how God's creation illustrates my text, David bids his soul take God for its only pillar. Have you never noticed how the world displays the power of God, in its want of any apparent support? Behold the unpillared arch of heaven; see how it stretches its gigantic span; and yet it falleth not, though it is unpropped and unbuttressed. "He hangeth the world upon nothing." What chain is it that bindeth up the stars, and keepeth them from falling? Lo, they float in ether, upheld by his omnipotent arm, who hath laid the foundations of the universe. A Christian should be a second exhibition of God's universe, his faith should be an unpillared confidence, resting on the past, and on the eternity to come, as the sure groundwork of its arch. His faith should be like the world; it should hang on nothing but the promise of God, and have no other support but that; and he himself, like the stars, should float in the ether of confidence, needing nothing to uphold him but the right hand of the Majesty on high. But, fools that we are, we will be always getting other confidences. The merchant has a man who so understands his business, that he thinks the whole establishment depends upon that one man, and if he should die or give up his situation, what would become of the business? Ah! merchant, if thou art a godly man, thou hast forgotten where thy confidence ought to be, not in thy man, but in thy God. The wife often saith, "I love the Lord, but if my husband died, where would be my dependence?" What! hast thou buttressed the almighty even with a husband's love? Trust thou in him, and make him thine only consolation. He will supply thy needs out of the riches of his fullness. Oh we should not have half the trouble we have, if we learned to live wholly upon God. But we are so dependent upon creatures; we get leaning one on another; and our dear friend, into whose ear we have told our tale of misery, seems to be quite necessary to our existence. Take heed, then; take heed! ye are trying to prop that which requires no prop, when you lean upon your friend; you are just dishonoring Christ, when you make him your joy and confidence; and when in some grievous day, your friend shall be smitten from the earth, then you will begin to feel it would have been better for you if you had leaned upon your heavenly Friend, and made no one your strength and your support but God. This would be a good lesson for some who occupy the pulpit. There is so much time-serving everywhere. The Dissenting minister must make his prop out of his deacons and the clergyman will too much make his prop out of some high officials in church or state, who are likely to promote him. We shall never get an outspoken gospel until we get a set of men, who say "I don't care for the whole earth; if there is no one else right, and I conceive myself to be so, I will battle the whole earth; and I ask no man's wish, or will, or assent. 'Let God be true, and every man a liar.'" Oh, we want a few of those gigantic spirits who need no approvers who can of themselves sweep their acre of men and slay them with their strong broad sword of confidence; and when we get these care-for-nothings, who care only for God, then shall the earth shake again beneath the tramp of angels, and God shall visit our land, even as he did of old. 4. Again, beloved, "My soul wait thou only upon God," that is to say, make God thine only guide and confidence. When we get into trouble the first thing we do is to knock at our neighbour's door. "Have you heard about my trouble? Come and give me your advice." If your neighbor were prudent he would say, "My brother, have you gone to God first? I will give you no advice till God has given you his counsel?" It is laughed at as an enthusiastic idea that men should ever take counsel of God. "Oh," say some, "it is superstitious to imagine that God will ever give to his people guidance in their temporal affairs." It would be superstitious to you perhaps; but it is not to a David, and it is not to any other child of God. He saith, "My soul wait thou only upon God." Christian, if thou wouldest know the path of duty take God for thy compass; if thou wouldest know the way to steer thy ship through the dark billows, put the tiller into the hand of the Almighty. Many a rock might be escaped, if we would let God take the helm; many a shoal or quicksand we might well avoid, if we would leave to his sovereign will to choose and to command. The old puritans said, "As sure as ever a Christian carves for himself he'll cut his own fingers;" and that is a great truth. Said another old divine, "He that goes before the cloud of God's providence goes on a fool's errand;" and so he does. We must mark God's providence leading us; and then let us go. But he that goes before providence will be very glad to run back again. Take your trouble, whatever it is, to the throne of the Most High and on your knees put up the prayer, "Lord, direct me." You will not go wrong. But do not do as some do. Many a person comes to me and says, "I want your advice, sir; as my minister, perhaps you could tell me what I ought to do." Sometimes it is about their getting married. Why, they have made up their minds before they ask me, they know that; and then they come to ask my advice. "Do you think that such and such a thing would be prudent, sir? Do you think I should change my position in life?" and so on. Now, first of all, I like to know, "Have you made your mind up?" In most cases they have and I fear you serve God the same. We make up our mind what we are going to do, and often we go down on our knees, and say, "Lord, show me what I ought to do," and then we follow out our intention and say, "I asked God's direction." My dear friend, you did ask it, but you did not follow it, you followed your own. You like God's direction so long as it points you the way you wish to go, but if God's direction lead the contrary to what you considered your own interest, it might have been a very long while before you had carried it out. But if we in truth and verity do confide in God to guide us, we shall not go far wrong, I know. 5. Once again: My soul, wait thou only upon God, for protection in times of danger. A naval Officer tells the following singular story concerning the siege of Copenhagen, under Lord Nelson. An officer in the fleet says, "I was particularly impressed with an object which I saw three or four days after the terrific bombardment of that place. For several nights before the surrender, the darkness was ushered in with a tremendous roar of guns and mortars, accompanied by the whizzing of those destructive and burning engines of warfare, Congreve's rockets. The dreadful effects were soon visible in the brilliant lights through the city. The blazing houses of the rich, and the burning cottages of the poor, illuminated the heavens; and the wide-spreading flames, reflecting on the water, showed a forest of ships assembled round the city for its destruction. This work of conflagration went on for several nights but the Danes at length surrendered; and on walking some days after among the ruins, consisting of the cottages of the poor, houses of the rich, manufactories, lofty steeples, and humble meeting-houses, I descried, amid this barren field of desolation, a solitary house, unharmed; all around it a burnt mass, this alone untouched by the fire, a monument of mercy. 'Whose house is that?' I asked. 'That,' said the interpreter, 'belongs to a Quaker. He would neither fight nor leave his house, but remained in prayer with his family during the whole bombardment.' Surely, thought I, it is well with the righteous, God has been a shield to thee in battle, a wall of fire round about thee, a very present help in time of need." It might seem to be an invention of mine, only that it happens to be as authentic a piece of history as any that can be found. There is another story told, somewhat similar of that Danish war. "Soon after the surrender of Copenhagen to the English, in the year 1807, detachments of soldiers were, for a time, stationed in the surrounding villages. It happened one day that three soldiers, belonging to a Highland regiment, were set to forage among the neighboring farm-houses. They went to several but found them stripped and deserted. At length they came to a large garden, or orchard, full of apple trees, bending under the weight of fruit. They entered by a gate, and followed a path which brought them to a neat farm-house. Everything without bespoke quietness and security; but as they entered by the front door, the mistress of the house and her children ran screaming out by the back. The interior of the house presented an appearance of order and comfort superior to what might be expected from people in that station, and from the habits of the country. A watch hung by the side of the fireplace, and a neat book-ease, well filled, attracted the attention of the elder soldier. He took down a book: it was written in a language unknown to him, but the name of Jesus Christ was legible on every page. At this moment, the master of the house entered by the door through which his wife and children had just fled. One of the soldiers, by threatening signs demanded provisions the man stood firm, and undaunted, but shook his head. The soldier who held the book approached him, and pointing to the name of Jesus Christ, laid his hand upon his heart, and looked up to heaven. Instantly the farmer grasped his hand, shook it vehemently, and then ran out of the room. He soon returned with his wife and children laden with milk, eggs, bacon, etc., which were freely tendered; and when money was offered in return, it was at first refused, but as two of the soldiers were pious men, they, much to the chagrin of their companion, insisted upon paying for all they received. When taking leave, the pious soldiers intimated to the farmer that it would be well for him to secrete his watch; by the most significant signs, he gave them to understand that he feared no evil, for his trust was in God; and that though his neighbors, on the right hand and on the left, had fled from their habitations, and by foraging parties had lost what they could not remove, nor a hair of his head had been injured, nor had he even lost an apple from his trees." The man knew that. "He that taketh the sword shall perish by the sword;" so he just tried the non-resistant principle; and God, in whom he put implicit confidence, would not let him be injured. It was a remarkable thing that in the massacre of the Protestants in Ireland, a long time ago, there were thousands of quakers in the country, and only two of them were killed; and those two had not faith in their own principles; one of them ran away and hid himself in a fastness, and the other kept arms in his house; but the others, unarmed, walked amidst infuriated soldiers, both Roman Catholics and Protestants' and were never touched, because they were strong in the strength of Israel's God, and put up their sword into its scabbard, knowing that to war against another cannot be right, since Christ has said, "Resist not evil; if any man smite thee on one cheek, turn to him the other also." "Be kind, not only to the thankful, but to the unthankful and to the evil;" "forgive your enemies;" "bless them that hate you, and pray for them that despitefully use you." But we are ashamed to do that; we do not like it; we are afraid to trust God; and until we do it we shall not know the majesty of faith, nor prove the power of God for our protection. "My soul, wait thou only upon God; for my expectation is from him." And now, my dear brethren and sisters, I cannot single out all your cases, but doubtless I have many cases here to which the text will apply. There is a poor Christian there; he does not know much more than where his next meal will come from. My brother, he that feeds the ravens will not let you starve. Instead of looking to find friends to console you, tell your story into the ears of God. As sure as the Bible is true he will not leave you. Shall a father leave his children to die? No, the granaries of earth have no key but the Almighty's will, "The cattle on a thousand hills are his." If he were hungry he would not tell us. Shall he not supply your needs out of the riches of his goodness?

"All things living he doth feed His full hand supplies their need."

Shall he forget you, when he clothes the grass of the field, and when he makes the valleys rejoice with food? But is your anxiety about your character? Has some one been slandering you? And are you troubled and grieved, lest you should lose your good name? If a man has called you every name in the world, do not go to law with him. "Wait only upon God." If you have been reviled in every newspaper and falsely charged in every sheet, never answer leave it alone. "Vengeance is mine; I will repay, saith the Lord." Practise non-resistance in words, as well as in deeds. Just bow yourself, and let the missiles fly over your head. Stand not up to resist. To resist slander is to make it worse. The only way to blunt the edge of calumny is to be silent: it can do no hurt when we are still. Where no wood is the fire goeth out; and if you will not refute nor answer, the fire will die out of itself. Let it alone. "Wait thou only upon God." And now, what else is thy danger? What else is thy trouble? Art thou afraid of losing thy dearest child? Is thy husband sick? Doth thy wife lie upon the bed of languishing? These are hard troubles; they cut us to the very quick: to see our dear ones sick, and we incapable of helping them, is a trouble indeed. Then the strong man's eye doth weep, and his heart beats heavily, because those he loves are sick. But "wait thou only upon God." Go to thy chamber; tell the Lord thy dear one is ill; pour out thy heart before him, and say to him, "My Lord, spare me this trouble, if it be thy will; take not my friends away; but this know, O God, though thou slay me yet will I trust in thee. Yea,

'Shouldst thou take them all away, Yet would I not repine; Before they were possessed by me They were entirely thine.

There! let it go: one look from thee Shall more than make amends.'"

Oh! it is a happy way of smoothing sorrow, when we can say, "We will wait only upon God." Oh, ye agitated Christians, do not dishonor your religion by always wearing a brow of care; come, cast your burden upon the Lord. I see ye staggering beneath a weight which He would not feel. What seems to you a crushing burden, would be to him but as the small dust of the balance. See! the Almighty bends his shoulders, and he says, "Here, put thy troubles here. What! wilt thou bear thyself what the everlasting shoulders are ready to carry?" No;

"Give to the winds thy fears Hope, and be undismayed God hears thy sighs and counts thy tears, He shall lift up thy head."

No finer exhibition of the power of religion than the confidence of a Christian in the time of distress. May God vouchsafe such a carriage and bearing unto us through Jesus Christ! II. And now I close with the EXPECTATION; and upon that I shall be very brief. The Psalmist charges his soul to wait only upon God, because he had DO expectation anywhere else but there. I know very well what some of you are after; you have got an old grandfather, or an old grandmother, or an old great aunt, and you are most fiercely kind to them, you are most provokingly loving! You almost run to the extreme of teasing them by the frequency of your affectionate embraces. If your aunt does not know what you do it for, if she wants to know, let her write to me, I can tell her. She has a few thousand pounds; I do not say that you have any affection for them, but I should not wonder if you have some expectation of them, and that is just the reason why you are always waiting upon her. You will take care of her, because you well know which way the wind blows; and you trust that one day, if you put your sails in the right position there may be a valuable cargo brought to your haven of course not at all through your design; you will go into deep mourning, and lament the old lady's decease, but at the same time you will feel it to be a magnificent consolation to you, almost greater than the suffering and affliction incurred, that you have become the possessor of her wealth. Now, worldly wise people always wait where their expectations are. David says, "My soul, imitate the worldly in this; wait thou only upon God, for my expectation is from him." That is where I expect to get all I shall have, and therefore I will wait at that door which I expect will be opened with the hand of munificent grace. What is there in the world that you are expecting, except from God? You will not get it, or if you get it, it will be a curse to you. That is only a proper expectation which looks to God, and to God only. "My expectation is from him." Well, you expect to have bread to eat, and raiment to put on, till ye die, don't you? Where do you expect to get it from? The interest of that £600, or £1200 of yours in the funds. Well, if that is your expectation, and not God, he will put some bitters in that little income of yours, and you shall find it if sufficient for your sustenance, not sufficient for your comfort. But you will be provided for, because you have a large business! Well, the mill may be burned down; the trade may break the stream of prosperity may run into another's lap, and you may find yourself yet a beggar in the street, notwithstanding all you have, if that is your trust. No; if you are expecting to get aught from the world it is a poor expectation. I expect to be provided for till I die; but I expect that I shall have to draw from the bank of faith till I die, and get all I need out of the riches of God's lovingkindness. And this I know, I had rather have God for my banker than any man that hath ever lived. Surely, he never fails to honor his promises; and when we bring them to his throne he never sends them back unanswered. You must hope in God, even for temporal supplies. And after all, what a little thing the temporal supplies are! We have heard of a king, who once went into a stable and heard a stable boy singing. Said he to him, "And now, John, what do you get for your work?" "If you please sir," he said, "I get my clothes and my food." "That is all I get" said the King, "for my work." And that is all everybody gets. All else that you have Rot besides is not yours, except to look at; and other people can do the same. When a man gets a large park I can ride through it as much as he, and I have not the trouble of keeping it in order; he may take care of it, and I am much obliged to him for doing so. I can do as the poor Chinaman did, when he bowed before the mandarin. The mandarin was covered with jewels, and the Chinaman said, "I thank you for your jewels." The mandarin was surprised: the next day he was again saluted by the man, who said as before, "I thank you for your jewels," "Why," said the mandarin, "What do you thank me for?" Said the Chinaman, "I always look at them every day, and that is as much as you do; only that you are the pack horse that has to carry them, and you have the trouble at night of taking care of them, whilst I can enjoy them just as much as you." And so, dear friends, if we are not rich, contentment can make us so. Contentment gives the poor man broad acres; contentment gives him great riches upon earth, and adds great enjoyment to the comparatively little that he has. "My expectation is from him." But we have better expectations than that. We shall die soon; and then "my expectation is from him." Do we not expect that when we lie upon the bed of sickness he will send troops of angels to carry us to his bosom? We are believing that when the pulse is faint and few, and the heart heaves heavily, that then some spirit, brighter than the noon-day sun shall draw the curtains of our bed, and look with loving eyes upon us, and whisper, "Sister, spirit, come away!" And do we not expect that then a chariot shall be brought, a triumphal chariot, such as earth's conquerors have not seen; and in it we shall be placed, and drawn by coursers of light up the eternal hills, in majesty and triumph, we shall ride to yon bright gates of pearl. Then shall the gates wide open swing, and he shall say, "Come in, ye blessed of the Lord, inherit the kingdom prepared for you from before the foundations of the world." We are expecting wreaths of aramanth, and harps of gold, and crowns of glory; we are thinking when we have done with this poor clay, the poor terrestrial stuff this body's made of, we shall be made white, like spirits who now shine as stars before the throne of the majesty on high, and that we shall share those splendours and enjoy their happiness, for ever blest with them,

"Far from a world of grief and sin, With God eternally shut in."

Now, "My soul, wait thou only upon God," if these be thine expectations. And if thine expectation is based upon God, my soul, live for God; live with only this care, to bless him: live, looping for a better world, but believing this world to be good enough, if we had God in it. You know what Luther said the little bird said to him. He sat upon the spray of the tree, and he sang

"Mortal, cease from toil and sorrow; God provideth for the morrow."

And it chirped and picked up its little grain, and sang again. And yet it had no granary; it had not a handful of wheat stored up anywhere; but it still kept on with its chirping

"Mortal, cease from toil and sorrow; God provideth for the morrow."

Oh! ye that are not Christians, it were worth while to be Christians, if it were only for the peace and happiness that religion gives. If we had to die like dogs, yet this religion were worth having to make us live here like angels. Oh if the grave were what it seems to be, the goal of all existence, if the black nails in the coffin were not bright with stars, if death were the end and our lamps were quenched in darkness, when it was said, "Dust to dust and earth to earth." Yet 'twere worth while to be a child of God, only to live here.

"'Tis religion that can give sweetest pleasures whilst we live; 'Tis religion must supply solid comforts when we die."

Remember, he that believeth on the Lord Jesus Christ and is baptized shall be saved; and you, as well as any other, if these two things be given you, shall be saved. He that trusts in Christ alone for salvation, and then (to translate the word baptized the right way, and it can only be rightly translated one way) "is immersed, shall be saved." So stands the praise: believing first, baptism afterwards; believing, the great thing, baptism the sign of it; believing the great means of grace, immersion, the outward and visible sign of the washing of the flesh and of the dedication unto God. "He that believeth and is baptized shall be saved." May God give you grace to obey both commands, and so enter into eternal life! But remember, "He that believeth not shall be damned." He that neglects the great essential shall perish. May God grant that none of you may know the terrible meaning of that word!